NEVER, perhaps, had one man a more solemn mes­sage to deliver to another than Nathan had to David in this instance.

Although David was a man after God's own heart, and divinely appointed king over his people Israel, yet, we may venture to assert, of none are such shocking ini­quities left on sacred record, as of him. This while it affords a warning for the righteous in every age, does not in the least excuse them, when found guilty.

In the instance before us, David had most unlawfully taken the wife of Uriah, and because he could not con­ceal his guilt, had caused him to be put to death. Thus murder and adultery became the crimes with which he was chargeable.—These aggravated crimes were bighly provoking to the God of holiness. He beheld them with indignation. Nathan, therefore, is divinely commissioned to sound in the ears of David an alarming report, that he may be awakened hereby to confession and repentance; for he was now, it appears, sleeping in his iniquity.—Nathan, instructed of God, went well furnished to per­form his errand. He knew how to take the wife in their own craftiness: as must be fully evident, when we look into the sermon which he preached to his royal heater [Page 6]and consider his application, which naturally follows. And the Lord sent Nathan unto David; and be came unto him, and said unto him, There were two men in one city; the one rich and the other poor. The rich man had exceed­ing many flocks and herds: But the poor man had nothing face one little ewe-lamb, which he had bought and nourished up: and it grew up together with him and with his children: in did eat of his own meat, and drink of his own cup, and lay in his bosom, and was unto him as a daughter. And there came a traveller unto the rich man, and be spared to take of his own flock, and of his own herd, to dress for the way-fairing man that was come unto him, but took the poor man's lamb, and dressed if for the man that was come to him.

When Nathan had thus uttered the body of his dis­course, it seems, he made some pause; gave David an opportunity to reply; and, perhaps, he thought that a person of such discernment would at once see his inten­tion, and there would be no necessity that he should be more particular or pointed.—But alas! the deceitful, the infatuating nature of sin!—David, with all his wisdom did not, at this time, know himself. He readily saw the horrid crime of the rich man in Nathan's parable, and deeply in­censed at it, denounced against him immediate and inevita­ble death: but he saw not himself involved in this descrip­tion. His mind was sadly blinded. The prophet, there­fore, was put to the painful necessity of applying his dis­course plainly, otherwise it was likely to have no good ef­fect.—Thou art the man, said Nathan who hath done this. Thus saith the Lord God of Israel, I anointed thee king over Israel, and I delivered thee out of the bands of Saul: And I gave thee thy master's house, and thy master's, wives into thy bosom, and gave thee the house of Israel and of Ju­dah; and if that had been too little, I would moreover have given unto thee such and such things. Wherefore hast thou despised the commandment of the Lord, to do evil in his sight? thou hast killed Uriah the Hittite, and hast taken his wite to be thy wife. Now therefore the sword shall never depart from thy house.

[Page 7] Nathan having told him his transgression in this plain manner, and the punishment he was doomed to suffer because of it, David said, I have finned against the Lord. He freely acknowledged his guilt, and was ready to take to himself the condemnation of death.

The text and context thus viewed will naturally fur­nish us with the following leading proposition, as the sub­ject of discourse on this occasion, viz.

That such is the moral blindness and insensibility of men, that it is necessary for ministers to use great plainness in delivering to them the gospel-message with any good prospect of success.

The speaker would remark, that he is far from presum­ing to dictate a mode of preaching to his fathers, and brethren in the ministry. It is his wish and aim only to offer his own opinion with freedom and candour upon a subject of the last importance; a subject which so nearly cencerns the everlasting weal or woe of the souls of men. This, he flatters himself, will be disagreeable to none, who has the least sincere desire of turning many to right­eousness, and thus of shining forever as distinguished stars in the firmament of divine glory.

To proceed, then, according to the proposition.

Men are prone to look upon their own character with a partial eye, and to think of themselves more highly than they ought to think. They quickly perceive when oth­ers do amiss, but in respect to themselves they have little or no discerning. They see not their own picture, when clearly and fully drawn to their view; and will not think it resembles them, unless positively told it does in the plainest terms. So unwilling are they to think their own conduct wrong, that when it is painted before them in the most striking light, they are ready to apply it to oth­ers; and hastily condemn them while themselves are the persons criminal. Thus instead of considering that a beam is in their own eye, they would fain discover a mote in the eye of their brother. Such is naturally the disposi­tion of mankind, and such the turn which sin has given to the human mind. Experience and observation must have [Page 8]shewn us all the truth of these remarks; and scripture examples fully confirm them. The case of David just noticed, seems sufficient for this, even did the Bible con­tain nothing more of a similar nature.

David, we have every reason to suppose, was a man of no common or inferior abilities. Without doubt his pen­etrating judgment, his clearness of perception, and wisdom of discernment were far above the level of men in gene­ral: This we must conclude from his advanced station, and the many advantages attending it. Add to all these the special grace of God, with which his mind was richly furnished. Under all these superior endowments and ad­vantages, David must be considered as a person eminent­ly qualified to hear divine truth, and make right applica­tion of it. And one would have thought, that a word to a person of his talents would be sufficient;—that a mere hint would answer the purpose. But it was found quite the reverse. He had foolishly forsaken God, and was left to sink in the mire of his own guilty pollution. His conscience was at this time put to silence, and the gra­cious principle within him was stifled. He had left his great Head; his strength was consequently gone; and he was like other men, save only that his superior judg­ment and understanding remained. This evidently ap­pears to have been his melancholy situation, when Nathan came to him; for otherwise, how could he be so insensi­ble to his aggravated impiety! The prophet finding his condition to be such, was inclined to catch him, as it were, with guile. He knew him to be still capable of judging between right and wrong, although so blinded respect­ing himself; he therefore related his conduct in the per­son of another. He told him of a man who had done thus and so. David immediately discovered the wicked­ness of this man's deed, and declared what his fate should be.

Now had Nathan left the matter here; had he gone his way and said no more; we cannot see that what he had already said would have been of much benefit to his bearer, for his meaning was not taken. The person to [Page 9]whom he spake was still in darkness as to his own state. But Nathan did not mean to leave him so. He was [...]nt to be an instrument for awakening him from his stupor, and he intended that nothing should fail through his un­faithfulness. When, therefore, he saw that the parable in itself had not the desited effect, he explained and ap­plied it. He told David that be was the person who had done thus wickedly; and laid before him a particular statement of the crimes which he had committed, and the circumstances which rendered thein singularly heinous. This plain dealing, these home truths made him tentibly seel their sorce. And what was the consequence? He began to come to himself. He found where he was. His guilt stared him in the face. He saw himself condemned out of his own mouth. In no way could he justify him­self. Indeed, he had no disposition to attempt this. Na­than had stated facts so clearly and pungently, that con­viction at once slashed upon his mind. He confessed his sin before the Lord. And from what the prophet after­wards said to him, it appears, he was willing to abide the sentence which he had uttered against one of his charac­ter. But Nathan told him he should not die, for the Lord had put away his sin; and declared what judgments should come upon him, and upon his family, for his ini­quity.

What could more directly prove the truth of the prop­osition before us than the things now mentioned? If the renowned king of Israel, a man greatly favoured of God, with all his sagacity, must have truths closely pressed to his conscience, in order to find them applicable to him­self, and in order to his being profited by them; then we may, it is thought, safely conclude that the same is ne­cessary for all hearers of the gospel now. Nathan might have repeated parable after parable to David, but it does not appear that they would have been of any real advan­tage to him, unless he had said, Thou art the man. This plain sentence struck him more powerfully than all things else which he said. So ministers may describe the general character of wicked men once and again, but unless they [Page 10]take some method to let their hearers know that they are these wicked persons, and show in what their wickedness consists, it will not be likely to profit them, or effectually impress their minds. They will be inclined to apply the description to others, instead of taking it to themselves.

The speaker would not be understood here as in the least insinuating, that ministers are sufficient of themselves to say any thing as of themselves which shall be savingly profitable to their hearers. All their sufficiency is of God. His Spirit alone can crown their labours with success. But this can in no degree lessen their solemn obligations to faithfulness and plainess in warning their people, by declaring to them their sinfulness, and what must await them without repentance. For unless they are thus faithful and plain in their addresses, they can have no ground for expecting the Sprit's influence to accompany their endeavors; nor will what they deliver have a tendency to affect the heart, but will leave it insensible as before.

That men are by nature morally blind and insensible the scripture [...] of truth are full in declaring. As a full demonstration of this, we need only hear it said of them, that they have the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart: being past feeling: And that they seeing, see not: and hearing, they hear not, neither do they understand. They are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge. The ox knoweth his owner, and the as [...] his master's crib: but Israel doth not know, m [...] people doth not consider.

That because of this moral blindness and insensibility of men great plainess is to be used in delivering to them the gospel-message, is no less a dictate of reason than of revelation. It is obvious, that blind persons must have plan and particular descriptions, or they will not under­stand; and persons insensible to a great degree must have direct and pointed things, or they will not feel. But let us recur to the law and to the [...]. The precepts and examples of [...] are binding. The divine com­mission [Page 11]to Isaiah was, Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people them transgression, and the house of Israel their sins: that is, describe their transgres­sions so clearly and fully as that they cannot but see them. Spare not through fear or favor. The message from God to Ezekiel was, Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wick­ed, thou shall surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way to save his life: the same wicked man shall die in his iniquity: but his blood will I require at thine hand. Most weighty was the motive here held before the prophet for being plain and pungent in addressing the people of his charge. It is recorded of the people in Isaiah's time, that they said to the seers see not: and to the prophets, prophecy not unto us right things, speak unto us smooth things, prophecy deceits. It is evident, that this blind and insensible people wished not to have plain and pointed things told them, lest they should be constrained to see and feel: they therefore de­sired the prophets to go directly aside from their duty. In the Apostle Peter we have a direct example of plain­ness in preaching and the happy effects of it. Ye men of Israel, said he, hear these words: Jesus of Nazareth, a man approved of God among you, by miracles, and wonders, and signs, which God did by him in the midst of you, as yourselves also know: Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands crucified and slain.—Know assuredly, that God hath made that same Jesus whom ye have crucified, both Lord and Christ. Now when they heard this, they were pricked in their heart, and said unto Peter, and to the rest of the Apostles, men and brethren, what shall we do? Then Peter said unto them, repent, and be baptized every one of you, in the name of Jesus Christ, for the remission of sins. And we find, that they did repent, and were savingly converted, to the number of three thousand.

[Page 12] We may next come to the perfect examplar of all.

Christ, who must be acknowledged the standard of preach­ing, and the great pattern for all who publish his gospel, spake to his hearers in the plainest and most direct terms. His admirable sermon upon the mount was close and search­ing, aimed directly at the heart, and excellently adapted to expose its hidden iniquity. It shows clearly and fully the insufficiency of all outward forms and rites in religion, while inward, vital piety, is neglected; and thus it was directly suited to detect the characters and conduct of the self-approving Pharisees, who regarded only the externals of divine worship. The hypocrisy, the worldly-minded­ness, the rash and censorious spirit, of many of his audi­ence are pointedly spoken against in this sermon of Jesus. When he was preaching to some who trusted in themselves, that they were righteous, and despised others, he delivered the parable of the Pharisee and Publican; than which nothing could be better calculated to humble their pride and self-conceit. Christ not only gave a general descrip­tion of the Scribes and Pharisees, when he preached to them, but expressly and repeatedly said to them, Ye fools and blind: and wo unto you ye blind guides: and he plain­ly told them wherefore he denounced this woe. Having uttered something which his disciples wished him to ex­plain, he said unto them, Are ye also yet without understand­ing? Although he had a tender regard for Martha, yet when she complained to him of her sister, he utters this sharp rebuke, Martha, Martha, thou art careful and troubled about many things. Hence, it appears, that the disciples of Christ, as well as others, must have great plainness used with them, or he would not in his preaching have dealt so plainly. He perfectly knew what was necessary and best on all occasions. He knew, that however wise men might be respecting things of this world, yet in things of a truly religious nature, they were but mere fools. He there­fore called them so. O fools, and slow of heart, said he to the two disciples, to believe all that the prophets have spoken.

It is said of Christ as a preacher, that he spake as one having authority. He spoke at once to the consciences of [Page 13]them who heard him: accordingly, it is said of some to whom he spake, that being convinced by their own conscience, they went out one by one, beginning at the eldest, even unto the last. He told his hearers their wickedness without any reserve, and the punishment it merited. He describ­ed their different characters so justly and particularly, that each individual must see himself intended in the descrip­tion, and must know whether he belonged to the class of saints or to the class of sinners. He addressed all accord­ing to their various conditions. To hardened sinners he was a son of thunder. His language to these was,—Fill ye up the measure of your fathers. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? To sinners seriously awakened he was a son of consolation. To such he spake in loving accents: Come unto me, all ye that are weary and heavy laden, and I will give you rest. Him that cometh to me, I will in no wise cast out. To his true follow­ers his speech was graciously kind and condescending, when he found them walking in the truth: Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice and be exceeding glad: for great is your reward in heaven. In a word; so particular was Christ to the several sorts of persons that composed his auditory, that a Thou art the man came home to the bosom of each of them. He meant to exhibit divine truth so clearly and distinctly, that by the light of it all should discover their true situa­tion. And in this he hath left an example for all who go out in his name.

A number of INFERENCES, Suggested by the subject, shall now be considered.

1. It is a plain inference from the subject, that minis­ters ought to be particular and direct in addressing their hearers, or in applying to them the truths they deliver. If Nathan did no more than his duty in saying to David, [Page 14] Thou art the man: thou hast transgressed in so many in­stances, and despised the commandment of the Lord: thou hast killed Uriah, &c. If John the baptist did not more than his duty in calling some of his hearers, a generation of vipers: If the Apostle Paul did no more than his duty in his plain speeches to the Romans, Galatians, and others:

If Christ himself, who could not but do right, is to be imitated in this respect; then assuredly it is the duty of ministers to be faithful in the manner stated. They may and ought, as the foundation of their discourses, to ex­plain and establish some doctrinal truths. This they may do from the example of Nathan who first delivered a par­able to prepare the way for what followed. But like him, they must in the improvement suitably apply these truths to all present, that they may find themselves concerned in them, and that they were designed for their benefit. They should be so explicit and searching in the applica­tion, as to make it amount to the words of the text.

2. From the view just taken, in connection with the subject at large, may be inferred a good, and, perhaps, the best method of preaching. Nathan did not in the very beginning of his discourse, as the first salutation, say to David—Thou art the man. Had he done this, it might have greatly provoked the royal personage. It is not to be supposed, that the king would have given a favorable reception to such home-language immediately advanced, before any thing had been said which might introduce it. The prophet, it seems, was aware of this. He therefore, like a wise preacher, first aimed in his discourse to prepare the mind of his hearer for receiving truth. He repre­sented his conduct by a plain similitude. The flagrant injustice and cruelty of the conduct thus represented, Da­vid could not but at once condemn. Nathan knew he had now only to apply the similitude, and his point was gained. This he could easily do, for he had only to let David see, that his own conduct was like that which he had condemned, and the work was done. So if gospel preachers would be in the way most effectual for bring­ing their hearers to feel, acknowledge and embrace the [Page 15]truth, let them not immediately and directly describe their wickedness with all its aggravations. This will be likely to irritate rather than profit. Let them first give such a general and plain description of moral conduct as shall be suited to convince the consciences of all respecting what is sin and what is holiness. And when the conscience is thus convinced, and brought to own and receive general truths, it cannot consistently but own and receive partic­ular truths contained in, and inferred from them. When ministers so adapt the body of their discourses, as that the people, while they do not see themselves intended, are constrained to acknowledge and approve what is morally right, and censure what is morally wrong; the applica­tion becomes forcible and irresistable. The hearers find themselves condemned of their own consciences, and are obliged inwardly to confess their guilty deserts.

This view is suited to reprove, on the one hand, those sermons which are direct and pointed from beginning to end, and which instead of benefiting, needlessly offend and prejudice the mind against the truth; and on the other hand, it is suited to reprove those discourses which are general throughout, and which come not near the hearers, but suffer them to feel and think as if they were not in the least concerned in what had been said. This is going to either extreme, while the medium is to be chosen. The parable and the Thou art the man, make a good composi­tion for a profitable sermon, while either alone will be found wanting.

3. We infer from what has been said, that if it be the duty of Ministers to be particular and direct in applying the truths they deliver, then surely it is the duty of hear­ers candidly to receive these truths, and not take unrea­sonable offence because of their plainness. We are not told that David was offended because Nathan used with him such great plainness. No: he received it cordially: he felt its force; and freely confessed the justness of the charge brought against him. In this he is a pattern for all who hear the word preached in its power and pungen­cy. They should hear it with meekness, knowing that [Page 16]it may become the means of saving their souls, if they do not wilfully reject it. It is a sad mark indeed, when peo­ple wish to hear smooth things to be daubed with untempered mortar: and are opposed to searching gospel-truths. This was the character of most of the Jews in the time of Christ. He was too penetrating for them: his words pierced like swords. Ye, said he to them, are of your fath­er the devil, and the lusts of your father ye will do. And be­cause I tell you the truth, ye believe me not. He that is of God beareth God's words: ye therefore hear them not, be­cause ye are not of God. Thus closely did Christ address them. But instead of receiving it calmly, and owning it altogether just, they replied, say we not well, that thou art a Samaritan, and bast a devil? They were ignorant and blind in respect to spiritual things; and were disposed to cavil at, and reject the most precious and interesting truths. These Jews were most unreasonable and wicked in this respect. Their conduct was directly the reverse from what it ought to have been. They opposed the on­ly Saviour, and injured their own souls. And most ar­dently could it be wished that none might imitate them at the present day. It is undeniably the duty of Minis­ters to be discriminating and searching. This is evident from what has been said, that they can have no good prospect of success, unless they are. And that they may be successful, should be the earnest desire of them and of all. If this, then, be the incumbent and indispensible du­ty of Ministers, it must of course be the incumbent and indispensible duty of hearers to receive bible-truths in the love of them, however much they may expose their wick­edness. Had David been angry with the prophet, and greatly opposed his plain message, how would he have ad­ded sin to sin, and brought tenfold more guilt upon his own soul. But he was far from this: His conscience smote him, and he owned the fact. Thus should all do, when they hear truths applicable to themselves. But as God formerly said to his prophet Ezekiel, so is he now saying to his Ministers, Thou shalt speak my words unto them, whether they will hear, or whether they will forbear, for they are most rebellious.

[Page 17] 4. We infer from the subject, that we have great cause to lament that men are so blind and insensible in things which pertain to godliness, as to need such plainness,—such close application of gospel-truths, in order to see their own picture. It is the character, the moral blindness and weakness of men, which makes plain and pointed truths so necessary. Had Israel's king taken the meaning of Nathan, after he had spoken the parable; applied it to himself; appeared penitent; and acknowledged his sev­eral instances of transgression; the prophet would not have been constained to say to him as in the text: he would have found no need for this. But when he had told him the story of the poor and rich man; as David continued still insensible respecting himself, what must the prophet do? He was sent to him for good, and he wished to be instrumental of doing this. But how shall he come to the king's heart? for unless he does this, he is not likely to benefit him. He would gladly use delicacy and tenderness with a person of such exalted office and rank. He wishes not to be thought too rash or severe, if mild measures will answer. He seems desirous that he may take the hint, may see and repent of his error; with­out being told how bad he is in the plainest terms possible. But all will not do. Nathan is brought to see, that he must either leave his mind unimpressed with a sense of his condition, or declare to him his meaning freely and fully without the least paliation. This no doubt was a disa­greeable dilemma. But he knew he must perform the mission he had received from God. He chose to be a faithful servant of his great Master, and submit the event to him. Alas! David, how great must be thy stupidity at this time, that nothing will bring thee to thy right senses but a Thou art the man! As the conduct of Da­vid, and his insensibility respecting it, obliged Nathan to preach thus closely, so the conduct and insensibility of nearers in general now must oblige preachers to do the same. As David was quick to discern and censure the sinfulness of another, without considering his own; so most hearers can quickly see the faults of others, and what [Page 18]truths belong to them, while themselves are clear, and no part of the discourse suits their own case. This obliges Ministers to say in effect, you are the persons meant, you are the guilty. Obliges, did I say? Yes; a sense of du­ty obliges them to this. For it is no agreeable thing in itself to tell sinners without reserve what is their charac­ter. But this must be done. And it is truly to be la­mented, that it is with such difficulty the mind of man is brought to look in upon itself, and see its condition: —that all can so hastily condemn others for that which they allow in themselves, and discover the failings of oth­ers so much sooner than their own.

5. We may infer from the subject what is the great design of the Gospel-ministry. It is to awaken sinners to a sense of their iniquities, and bring them to repentance toward God, and faith toward our Lord Jesus Christ. Agree­ably we find Paul commissioned to the Gentiles for this important end, To open their eyes, and to turn them from darkness to light, and from the power of satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. From this it is evident, that moral blindness is removed; saving conviction excited; spiritual freedom effected; and re­generation accomplished, through the instrumentality of Gospel-preaching. All men by nature, or in their un­sanctified condition, are as insensible to their true charac­ter and ill-deserts as transgressors of the divine law, as Da­vid was to his, when the prophet approached him. They discern not the things of the Spirit of God. And as the Lord sent Nathan to David for the express design of con­vincing and converting him; so He raises up, qualifies, and sends his Ministers to be ambassadors for him, and instrumental in the conviction and conversion of sinful men. The ministry of the word is designed in the hand of the Holy Spirit to enlighten the minds of men, that they may see that they have sinned, and what they deserve as sinners, and in this way become truly penitent and re­formed.

[Page 19] Deeply impressed by this momentous design of their mission, how careful, how anxiously concerned should Ministers be, that they be found faithful messengers; that they fulfil the ministry which they have received of the Lord! What diligent heed ought they to take, that the design of their message may not fail by their means! Are they sent to warn the wicked of his wicked way, that he turn from it? let them do it faithfully and plainly, that they may deliver their own souls; and that the blood of him who dieth in his iniquity may not be required at their hand.

Let them fully describe the state and danger of sinners, and like Nathan, apply the description to the hearts of their hearers with the greatest plainness. In thus doing, they have encouragement to hope for success; and in thus doing, they will finally be clear from the blood of all men, even should Israel not be gathered.

My Friend and Brother will suffer me a word at this serious moment.

It is presumed, Dear Sir, that you have cordially ac­quiesced in the leading sentiments, which have now been advanced. You know, we trust, by experience, the moral blindness and insensibility of the human heart, until en­lightened and quickened by divine grace. You are ac­cordingly convinced, that great plainness is necessary in publishing to your hearers the Gospel-report. For al­though Ministers may use this plainness, and still not be successful, yet none can have a well grounded hope of successfulness without it. As you desire, therefore, to succeed in your Master's work, you will aim plainly and faithfully to declare his message; directly applying the truths you deliver to the cases of all who hear them. For doing this, you have the Prophets, the Apostles, and Christ himself, as examples. And in this way, you will, by clear manifestation of the truth, commend yourself to every man's conscience in the sight of God: in this way, you may both save yourself, and them that hear you: and in this way, we wish you the blessing of the God of Jacob in your person, and in the people now about to become your charge.

[Page 20] The church and congregation in this place will allow me briefly to address them on this solemn occasion.

Brethren and Friends,

Accept our sincere congratulations on the re-settle­ment of the Gospel-ministry among you. Receive the man of your choice as a prophet sent you from the Lord. Consider him as having a mission from his divine Master which he is bound to discharge: And while his wisdom and prudence shall direct him in the faithful discharge of it, be careful to give his message a cordial reception. If he shall find it his duty to use great plainness of speech, take not unreasonable offence; for it is for your good. Even should he use the direct language of the text in ap­plying his discourses, you have the example of David for receiving it with meekness, and feeling its force and just­ness. Think him no more than man, subject to like pas­sions with others; and ever be ready to cast the mantle of charity over those human imperfections which are in­seperable from men, in their present lapsed condition. Esteem him highly in love for his work's sake, and strive to­gether with him in your prayers to God for him. Thus may he be a rich and lasting blessing to you, and you become his joy and crown of rejoicing in the day of the Lord.

Permit me to observe here, that your connection with our order is of recent date. You were received, at your free request, upon the conviction that a sense of duty and propriety dictated your choice of the presbyterian mode. A strict and persevering adherence to the form you have adopted will manifest to an observing world the upright­ness of your intentions, and must give unspeakable satis­faction to the body, with which you are now connected. May you and your Pastor long walk together in truth and love, and finally be admitted to light, life, and felicity with­out end.

The relation of a brief but true story to this assembly at large, will conclude.

A certain great King had an only son, tenderly beloved. The subjects of this King had revolted from him, and taken arms against his throne and government; without [Page 21]any other cause but that of their own free, criminal choice. This was a crime so great, that the King could pardon them in no other way, but by delivering his son to death for their redemption. This he did, and the son freely consented to the will of his Father. The way being thus clear to receive the rebels again to favor, the King invites them in the most tender manner to lay aside their rebel­lious weapons, and return to him; offering them com­plete happiness on this return. But they refuse this kind invitation; they continue still rebellious. Now, must not all say, that they deserve the greatest conceivable pun­ishment, not only for their revolt, but for their black in­gratitude in refusing a pardon! Let as many, then, as have not yet given cordial and saving belief to the Gospel-report, make the application to themselves. They are the persons guilty. They are still in a state of revolt from God, and neglecters of the great redemption purchased by the death of Jesus. Let them at once feel and con­fess their guilt before the Lord, and humbly implore his pardoning mercy; so that they may yet be found of him in peace, at the glorious appearing of the great God, and our Saviour Jesus Christ.

AMEN.