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University Library 1994.AN
INTRODUCTORY
SERMON,
DELIVERED
IN THE NEW PRESBYTERIAN CHURCH,
IN CEDAR-STREET, NEW-YORK,
NOVEMBER 13, 1808,
THE FIRST SABBATH AFTER BEING INSTALLED PASTOR OF
SAID CHURCH,
BY JOHN B. ROMEYN, A. M.
c
PUBLISHED BY REQUEST OF THE CONGREGATION,
JYEW-YORK:
PRINTED BY J. SEYMOUR, NO. 118, PEARL-STREET-
1808.AN
INTRODUCTORY SERMON, Qc.
Colossians i. 28, 29.
fVhom we preach, warning every man, and teach-
ing every man in all wisdom: that we may present
every man perfect in Christ Jesus. Whereunto I
also labour, striving according to his working, which
worketh in me mightily.
The Lord Jesus, when he ascended on high, led
captivity captive, and gave gifts unto men; some
apostles, some evangelists, some prophets, some pas-
tors and teachers*. These persons, sustaining a
glorious office as his ambassadors to the world, and
stewards of the mysteries of his grace f, were de-
signed for perfecting of the saints for the work of
the ministry, for the edifying of the body of Christ J.
To fulfil this great and' important object; they were
commanded to go in all the world, and preach the
gospel to every creature §. This gospel had come,
as we find in the commencement of this chapter, un-
* Ephes. iv. 8—11.	f 2 Cor. v. 20. 1 Cor. iv. 1.
t Ephes. iv. 12.	§Markxvi. l5.( 4 )
to the Colossians, through the instrumentality of
Epaphras, and brought forth fruit in them since the
day they heard of it*. Of this gospel Paul had in
a miraculous manner been made a minister, accord-
ing to the dispensation of God, which was given
him for the Gentiles f. Having mentioned this in
one of the preceding verses, as an argument for
their perseverance in the faith of this gospel, he
here unfolds the manner in which he performed his
duty as a minister of the Lord Jesus. In this he
has afforded an example for all those who have suc-
ceeded the Apostles in the ordinary work of pastors
and teachers.
The subject/contained in the words of the text,
are then peculiarly suitable at this time. They ex-
hibit to us the matter 'of the Gospel; the mode in
Which it must be preached; the end for which it is
intended ; and the exertion requisite on the part of
the minister, for success in his great design. The
discussion of these , four topics of discourse, in or-
der, will prepare the way for an improvement ap-
propriate to the present occasion.
I. We are first to unfold the matter of the Gos-,-
* V. 6,7.	t V. 25.(	5 )
pel preached. The Apostle, in several previous
verses, illustrates the nature, magnifies the glory,
and recommends the love of Christ. Here he ex-
plicitly states, that this Christ, on whose excellency
and praise he had dwelt so much at large, was the
subject of his preaching, and of course the sum and
substance of the Gospel which the Colossians had
received. Christ, the hope of glory, whom we
preach*, says he ; that is, the mystery hid from ages;
and generations—Jesus Christ, the foundation of
that hope, which any of you Gentiles have, of be-
ing happy in the heavens for ever, is the matter—the
burden—the all and in all, of our preaching. This
declaration is similar to others of this Apostle in
other epistles. We preach not ourselves, says he,
in his second epistle to the Corinthians, but Christ
Jesus the Lord J. And in his first epistle, he de-
clares, I determined to know nothing among you,
save Jesus Christ, and him crucified J. In his first
epistle to Timothy, he positively states that he was
ordained a preacher of Christ J esus, who gave him-
self a ransom for all)[. More testimonies at present
are needless.
* V. 27.	t Chap. iv. 5. t Chap. ii. 2.
|| Chap. ii. 6, 7. The whereunto in the 7th verse, refers to
the fact stated in the 6th, viz. that Christ gave himself a ran-
som. for all, to be testified in due time. Of this fact the ApoS-C 6 >
The Apostles are full in their explanation of the
matter of preaching, confining it, in one word, to
the Cross of Christ. What then, it may be asked,
is meant by this expression ? That men professing
Christianity differ about it, is certain. All cannot
be light, or opposites must agree. To form a cor-
rect opinion on this subject, we must first know ac-
curately, who Christ is ? What he has done for our
race ? And what relation he sustains to us ? On
each erf these particulars we find full and satisfacto-
ry information in the preceding verses of this
chapter.
Such a description is given of Christ, as undoubt-
edly, on all fair principles of construction, can be-
long to no mere man or subordinate God: for we
are informed, he is the image of the invisible God*
tie was ordained a preacher; that is, it constituted the great
substance of his preaching: so much so, that if he omitted
it, he omitted the very thing for which he was ordained a
preacher. The atonement of Christ, which is meant by the
words 4 ransom for all/ is the great doctrinal base of the Gos-
pel/ It is incorporated radically and essentially with all its va-
rious parts. It gives it as a body of truth, to speak figurative-
ly, its nerves—its sinews—its flesh—its blood—its marrow—its
very life. How then can any who. profess to be successors of
the Apostles, omit preaching this atonement l
* Whoever is the express image of a person* must repre-
sent the nature and all the attributes of that person. Thus he( 7 >
the first born of every creature1* : by him were all
things created that are in heaven, and that are in
earth, visible and invisible, whether they be thrones,
or dominions, or principalities, or powers : all things
were created by him, and for him; and he is before
all things, and by him all things consist: and he is
the Head of the body, the Church: who is the be-
%
who is the express image of a divine person, must have every
essential attribute of God. Besides, this image must personally
represent him whose image he is. We cannot say a man is the
image of the person of an angel, for they belong to different spe-
cies. As improper is it to say that a mere man is the express
image of the person of God, because the one is finite, and the
other infinite. Hence it follows, that Christ, the second person
of the Trinity, so represents the first, that all the perfections of
God are, and appear, in him in a peculiar manner, so completely,
that all which is in the Father is in the Son, and showed forth
by him. See Jameison’s Vindication, written against Priestly’s
early opinions of Jesus Christ, See. Vol. I. p. 475.
* First born, in Scripture, means whatever is excellent and
chief in its kind: thus we read in Ps. Ixxxix. v. 27.—“ I will
make him my first bom, higher than the kings of the earth
as also Job xviii. 13.—“ The first bom of death shall devour his
strength.55 Hence, among the ancient Jews, the first born son,
as the most excellent, was heir of a family, and Lord over all
that family and its possessions, on the decease of the father.
Christ is the first born of the whole creation; that is, Prince
and supreme Lord over all creatures; excellent and preferable
above others, not as a mere creature, but as the Creator and
Preserver of creatures. See Glassii Philologia, p. 272. Ed.
Am.( 8 )
ginning, the first horn from the dead; that in all
things he might have the pre-eminence: for it pleas-
ed the Father that in him should all fulness dwell*.
Thus exalted, Christ further is represented as having
done something for us, which, if words have not
lost their original meaning, is clearly, explicitly, and
positively an atonement for sin. In whom, says the
Apostle, we have redemption through his blood,
even the forgiveness of sinsf. And again, having
made peace through the blood of his Cross J. He is
finally exhibited to us, without a shadow to obscure
the truth, or a flaw to render it dubious, as the
Saviour of sinners, through whom alone they can be
introduced to the friendship and favour of their
* V. 15—19.
t The proper signification of the word rendered redemfition, is
deliverance from some evil by the payment of a ransom. Indeed,
our translators have so rendered it, as in l Tim. ii. 6. and else-
where. The word ransom, when applied to Christ’s obedience
and sufferings, clearly expresses the chief design of them;
namely, to deliver sinners who are prisoners of justice from,
the punishment they merit.
% V. 14. Sc 20. By the blood of his Cross, means by the
blood shed on the Cross, or the bitter and bloody death he
suffered on the Cross. Thus he satisfied the law, which de-
clared, that without the shedding of blood, there is no redemp-
tion of sins. He was truly thus made a sin offering for his
people, that they might be made the righteousness of God in
him.( » )
abused, their insulted, and offended God. By him
we are assured God hath reconciled all things unto
himself: by him, says the Apostle, whether they
be things in earth, or things in heaven. And you,
he adds, addressing the Colossians, that were some
time alienated, and enemies in your mind by wicked
works, yet now hath the reconciled in the body of
his flesh through death, to present you holy, and
unblameable^ and unreproveable, in his sight*.
Let any impartial person read this chapter, and
especially the passages noticed, without a commen-
tator, and construct them as he does any work he
reads, .and he cannot avoid making the conclusions
mentioned, concerning the Lord Jesus Christ. Tak-
ing these conclusions for our guide, to preach Christ
includes the following leading particulars.
First, to unfold and enforce our lost and misera-
ble state by nature, as guilty and polluted sinners,
which requires the interposition of a Mediator to
rescue us from future and unutterable wo.
Secondly, to explain, magnify, and exalt the Lord
Jesus Christ, in his character, his person, his offices.
* V. 20—22.
B( 10 )
his relations, his atonement, his benefits, and his pri -
vileges.
Thirdly, to illustrate the nature, and urge the ab-
solute, indispensable necessity of regeneration, or a
total, radical change of heart and conduct, by the
Spirit of Jesus, the author and finisher of salvation.
Fourthly, to propose and vindicate the terms on
which salvation is granted to sinners; namely, un-
feigned, and habitual and universal repentance to-
wards God, of original corruption, as well as actual
sin: and a lively, vigorous, operative faith in the
blessed Redeemer, as the only given name under
heaven whereby we can be saved.
Fifthly, to direct the attention of sinners to
Christ, as the end of the law for righteousness, by
whose merits alone, imputed to them through faith*
they can be justified, and by whose blood alone ap-
plied to them, they can be sanctified, and thus qua-
lified for communion with God here, and the enjoy-
ment of his presence hereafter.
Sixthly, to insist on the fruits of righteousness
and holiness in the life and conversation of men, as
evidences of sincere faith,,and not as grounds of ac-( 11 )
ceptance with God; which fruits, or moral duties, or
good works, can alone be performed by ability de-
rived from Christ, as the Head of influences and
the fountain of grace.
Finally, in a word, to exhibit, without equivoca-
tion, hesitation, disguise, or accommodation to car-
nal views, the Lord Jesus Christ in his mediatorial
capacity, as all and in all in the Scriptures; in the re-
ligion of sinners, and in the vast concerns of provi-
dence : for in Christ the history of the Bible termi-
nates—he is the sum of the promises it contains—•
the end of the law it reveals—-the spirit of the de-
votion it excites, and the principal object to which
every part of it is uniformly directed. In practice,
as well as in theory, all true religion centers in
Christ. He is the foundation of the whole system.
The benefits of grace proceed from him : every du-
ty has a regard to him, is accepted for his sake, and
performed by strength derived from him. The ad-
ministration of universal providence is in his hands,
and he is the great, grand, glorious end to which its
movements are subservient, and in which all the se-
ries of events will finally terminate*. The Lord
Christ is the central point in the natural and moral
world. His influence as Mediator extends to all the
* Livingston’s Miss. Sermon, on Christ all in all.( 12 )
nations of the earth*—all the corners of the uni-
verse—all the generations of time, and all the ages
of eternity. “ The greatest actions,” it is well ob-
served, “ the greatest actions or events that ever
“ happened on earth, filled with their splendour and
“ influence but a moment of time, and a point of
“ fpace. The splendour of this great object fills
tc immensity and eternity. If we take a right view
“ of its glory, wre will see it contemplated with at-
“ tention ; spreading influence and attracting looks
“ from times, past, present, and to comef.”
By comparing these few leading particulars with
the writings of the Apostles, you will find they af-
ford you a correct outline of what is meant by
preaching Christ. He must, in one way or other, as
specified, constitute the matter of every sermon, or
it is not a gospel sermon. It may be a philosophi-
cal disquisition—an eloquent harangue—a masterly
argument; but if it lack Christ, it cannot be called
* “To read of events without observing the hand of God in
them, is to read as Atheists: to read, and not observe how all
events conduce to carry on the work of redemption, is to read
as Deists.”—Narrative of the dying words of the late Rev. John
Brown, of Haddington.
t M^auren's Glory of Christ’s Cross,( 13 )
preaching him, and cannot be considered as fulfil-
ling the end of the institution.
The Apostle of the Gentiles, under the unerring
auspices of the God of truth, and by the Spirit of
Jesus, that faithful witness to the truth, explained
and enlarged upon the peculiar doctrines of the gosr
pel which have been briefly detailed, as the burden
of his instructions. The Cross of the blessed Re-
deemer was invariably his theme, his topic of dis-
course, to which every part thereof tended and point-
ed, as that which constituted the very life, the sym-
metry, the excellence of the whole.
In discussing this topic, in preaching Christ, he
warned every man, and taught every man in all wis-
dom. Thus he fulfilled his duty as a gospel minister.
II. This is the mode in which the gospel must be
preached : and to its illustration, as the second ge-
neral head of discourse, we now proceed.
Warning and teaching are necessary and essential
parts of preaching*. Man is a perverse and self-
* To teach, refers to the understanding; to warn, to the af-
fections or will. It is the work of the ministry, not only to
correct depraved affections and morals, but also to enlighten a<	14 )
willed creature, prone to evil, disaffected towards the
divine government, and alienated from the life of
God. He must therefore be warned of his true
state and character—of his awful danger—of his
future accountableness at the bar of God on the
day of judgment. He must be warned of the de-
ceitfulness of sin—the wiles of Satan—the treache-
ry of his own heart—the sinfulness of his thoughts,
and desires, and motives for conduct. He must be
warned of the temptations to which he is exposed in
this world, and of the wrath unutterable and ever-
lasting in that to come. He must be warned of his
own moral weakness—of the strength and depravi-
ty of his passions—of the power of his enemies—=
of the strict and unalterable demands of the law,
and its dreadful penalties.
Thus every man must be warned; the high, as
well as low; the wise, as well as the unwise; the
rich, as well as the poor; the aged, as well as the
young; the Jew7, as well as Gentile. All classes
and descriptions of men are corrupted in their na-
ture, and depraved in their practice, and therefore
blinded understanding. It ought therefore to be not only like
salt, to dry up the corruptions of the affections, but also like
light to dispel the darkness of the ir.ind: the one is done by
warning and reproving, the other by teaching and instructing.
Davenantii Expositio Epist. ad Colossenses, p. 143. ed* see.( 15 )
need warning. They also need teaching; for sin
hath blinded the minds of men, so that naturally
they know not the things which belong to their
peace. These are revealed in the gospel, and must
be drawn from thence by the gospel ministry, for
the instruction of sinners. No one is so wise as not
to need this teaching, however despicable it may ap-
pear to the world. We are expressly informed ia
Scripture, that after, in the wisdom of God, the
world by wisdom knew not God, it pleased God,
by the foolishness of preaching, to save them which
believe
The wisest of men are sinners, under the influ-
ence of an evil heart of unbelief, as well as the most
ignorant. Their passions and appetites are perpe-
tually bewildering their understandings, on religious
subjects. Besides, the cares of the world, and the
business of life, are all calculated to produce forget-
fulness of duty, and consequent neglect. Hence aris-
es the necessity of regular religious instruction by men
raised up and qualified for the work, who teach the
truth as it is in Jesus, the mysteries of the kingdom
of God. They teach what is necessary to be known
of God—of the Lord Jesus—of ourselves—of
others—of our relative, personal, and religious du-
* l Cor. i. 2t.( 16 )
ties—of eternal realities. They teach how we may
be supported under misfortunes, comforted in dis-
tress, and prepared for death. They teach not in
the enticing words of man’s wisdom, but in demon-
stration of the spirit and of power, with simplicity
and plainness of speech, commending themselves
unto each man’s conscience in the sight of
God*.
This teaching and warning of every man, is to be
done in all wisdom; that is, with a correct con-
ception of the mysteries of faith; both of their ori-
gin, of their connexion w ith each other, their fitness
to our state, and their use for the purpose of holy
and happy living. Men ignorant of the truth them-
selves, either theoretically or experimentally, who
cannot warn where warning is necessary, or teach
where teaching is necessary, are thus excluded from
preaching Christ. The doctrines of the Cross are
suited to all circumstances, cases, and situations, and
by those who are its heralds, must be accordingly
applied. They must be themselves wrell instructed
in them, and be apt and capable of teaching them to
others, as they needf. Without this wisdom, the end
* 1 Cor. ii. 4.	2 Cor. iv. 2.
t Thus Paul, Tit. i. 9. requires in the evangelical pastor not
duly the knowledge of sound doctrine, but ability by sound doc-(	17 )
of preaching Christ, cannot be answered; and if that
is not answered, it is merely like the sound of an in<-
strument of no power. This end-, which is the
" III. Particular to be noticed, from the text, is to
present every man perfect in Christ Jesus. For any
man to be perfect, is to be in such a state of body
and mind, as fully to complete the design of his cre-
ation. Thus Adam was perfect, able, without a
flaw, to glorify God, and enjoy him for ever. Since
the fall, no one has possessed this personal perfec-
tion, for all are sinners*.
The end of preaching Christ, is to convert sin-
ners—to bring them to Christ—to work faith in
them by the Holy Spirit, and make them one with
Christ. Christ, in his mediatorial capacity, repre-
sented all his people, and with them constitutes that
mystical body of which he is the Head j\ For them
he obeyed the law fully, and suffered all its penal-
ties. In him they are every one of them viewed as
trine froth to exhort and to convince the gainsayers. Though
spiritual illumination undoubtedly is the first requisite in a mi-
nister, yet, subordinate to this, human learning is of immense
advantage for illustrating and defending truth. They who re-
ject it, are not only unwise, but condemnable. Well may the-
people of God pray for a learned as well as pious ministry,
* Rom. iih 23.	f Eph, i, 22, 23.
C( 18 J
righteous—as perfect. They are considered as
righteous and perfect, as if they had never sinned.
This is through the justification of their persons by
faith in the imputed righteousness of Christ. Thus
justified, they are sanctified and made meet for fel-
lowship with God and his Christ here, and for hea-
ven hereafter.
Such is the grand object of preaching Christ, that
every man may be presented, on the judgment day,
faultless before the presence of God’s glory*, cloth-
ed with the righteousness of the Redeemer, and
washed in his blood. What an end is this! how
glorious in itself! how delightful to a benevolent
mind! It involves in it every thing that is interest-
ing or sublime; every thing calculated to produce
and perpetuate infinite blessedness among our race.
How different from this the ends which the mighty,
the noble, and the'rich of this world, propose to
themselves! I may add, how vastly inferior in im-
portance and real value the end contemplated by
skeptical philosophers! They profess to aim at hu-
man happiness; but it is, at best, a happiness im-
perfect in its nature, and fleeting in its dura*-
tion.
* Jude S4.( 19 )
Not so the end of the gospel-ministry-—But shall
that end be gained without care and diligence—with-
out activity and zeal ? No, by no means. Great
exertions are requisite—they are indispensable.
The consideration of this truth was the
IV. And last particular, to which your attention
was solicited from the text. The Apostle having
mentioned the end of his preaching, thus expresses
himself: “ Whereunto,” that is, to this end, “ I also
labour, striving according to his working, which
w'orketh in me mightily.”
- The gospel ministry is by many considered an ea-
sy and indolent employment. Too many, it is to be
feared, engage in it from no higher motive. All,
however, who entertain this opinion of it, are igno-
rant of its nature. No employment is more pain-
ful, or more laborious than this. By it the faculties
of the mind are continually engaged; but more
especially the feelings, the sensibilities of our nature.
As time is short, every moment which can, must be
improved in this important work. This continual
activity of the mind—this intenseness of the feel-
ings, wastes the strength of the body. What ex-
cites both these, but especially the last, in a faithful
minister, is the folly and infatuation of sinners, the( 20 )
treatment which his master experiences from the
world, and the awful consequences of sin in a fu-
ture state. Of this sensibility he is never divested;
the more faithful he is, the stronger that is. It
mars his earthly enjoyments, whilst it adds to the
weight of his labours. If he looked no farther
than time, and was influenced by mere worldly mo-
tives, he would be most miserable.—Fvo temporal
compensation can repay him for his labour. He
seeks not riches, or honours, or reputation, but the
souls of his people. He travails in birth for sin-
ners, till Christ be formed in them*. Their be-
lief of the truth, and sanctification by the Spirit,
is his grand reward. To be the humble instrument
of bringing them to God, by the blood of the Cross,
is his highest ambition.
What achievements so splendid, as to win souls to
Jesus Christ! What triumphs so magnificent, as
those of grace ! They are triumphs over vile pas-
sions—over unrighteous principles—over ungodly
habits. For these triumphs does the faithful ser-
vant of Christ labour. He labours in prayer to
God, that sinnei's may be saved. He labours in ad-
* GaL iv.( 21 )
monishing sinners "themselves: in reproving—in ex-
horting—in teaching them—in watching over them,
that they may be gathered into the fold of Christ,
and made heirs of everlasting life. His labour is
not like common labour. He labours, striving, that
is, agonizing, as in a contest, like one lighting, or
wrestling, or racing, for a crown in the Grecian
games. Thus the Apostle describes it in this place.
He exerted himself to the utmost—kept a steady
look towards the object of his labours—lost no op-
portunity for gaining the prize—did not wilfully re-
lax his diligence—outbraved every opposition—
watched his enemies’ motions-—contended boldly
with, and guarded successfully against them.
Of these labours, thus accumulated, this striving
thus unremitted, he was not proud; he did not
boast. Realizing the weight of his charge, he cries,
in one of his epistles, Who is sufficient for these
things* ? Feeble in himself, through Christ strength-
ening him, he could do all thingsf. It is this truth,
this fact, that enables every faithful minister to hold
out, and not to faint. It is this that causes him to
rejoice under all his labours, and makes them com-
paratively light. As thy days, so shall thy strength
be;};, runs the promise. This power of Christ, which
is ability granted by him, and wrought in his ser-
* 2 Cor. ii, 16. f Phil. iv. 13. f Deut. xxxiii. 25.( 22 )
vantsbyhis Spirit, operated in Paul. He laboured,
striving, according to Christ’s working or power,
which worked in him mightily. He had a large, an
abundant proportion of grace granted unto him,
which.qualified him for his exemplarily arduous du-
ty. And he did not spare himself, but, as it were,
laid out all which he received, for the benefit of sin-
ners.
Such was the Apostle Paul, that illustrious preach-
er of Christ; and such will be, as far as he can,
every faithful minister of the gospel. As the end of
preaching can only be attained by fulfilling it, ac-
cording to its original nature, so the matter of
preaching ought to be, without variation, what Paul’s
was.
To preach morals, and not Christ, is like attempt-
ing to build a house without a foundation. Such
preaching may please the fancy, but never will
change the heart, or make any one perfect in Christ
Jesus. Distinct from preaching Christ, it fosters
human pride, and degrades the Saviour. It keeps
out of view the foulness of the heart and the black-
ness of sin. It originates a system hostile to the
gospel, and leads the poor sinner back to the cove-
nant of works, without ability to perform its demands.
Let a moral preacher prescribe to an awakened( as )
sin-sick soul, who, having seen himself in the glass
of the law, trembling asks, What shall I do to be
saved ? Preach morals to him—declaim elegantly
on duties. Physician of no value, he will reply, a
breach of these morals, of these duties, is the cause
of my alarms. Thou requirest righteousness from
me. I have it not. Bid me not be moral, and
obey the law, but direct me to a better righteousness
than mine own. I seek pardon for my disobedience,
and strength for my weakness. W here shall I find
them ? I feel the want of them. In such a case,
the preacher of Christ can do what the moral
preacher cannot. He unfolds to him a Saviour who
can give both pardon and strength.
“ When w'e reflect,” says a masterly writer, who
ranks among the real philosophers of the day, “ that
“ for our guilty race, the chief point is not merely
“to be informed, but saved, how fruitless, how vaiq,
■“ how devoid of comfort, are the most ingenious and
“ accurate researches into the nature and attributes
“ of the Supreme Being, and the relation which man
“ bears to his Creator, unless they be accompanied
M with the positive assurance of pardon and restor-
“ ed favour. How useless, how mortifying, are the
“ most beautiful precepts of morality, attended with
“the reflection, that they only establish our guilt
“ and degradation. When we tremble to look to
eternity, how dismal is the certainty of a future(	24	)
if state ! Those very informations and rules of life,
“ which to creatures either innocent, or reconciled
“ to their offended Creator, are productive of com-
“ fort and complacency, become to those who must
" feel themselves in a state of condemnation, sub-
“ jects of aversion and terror*.”
This preaching is not merely destitute of comfort
to the awakened, but of power to the impenitent f.
,4
* Brown’s Sermons, Ser. 1.
t Pertinent are the following remarks, made by a converted
heathen, on this subject.—u Brethren, I have been an heathen,
and have grown old amongst the heathen; therefore I know
how heathen think. Once a preacher came and began to ex-
plain to us that there was a God. We answered, a Dost thou
think us so ignorant, as not to know that ? go back to the place
from whence thou earnest.” Then again another preacher
came, and began to teach us, and to say, “ you must not steal,
nor lie, nor get drunk,” &c. We answered, u Thou fool, dost
thou think we dont know that ? Learn first thyself, and then
teach the people to whom thou belongest, to leave off these
things. For who steals, or lies, or is more drunken, than thine
awn people ?” And thus we dismissed him. After some
time, brother Christian Henry Rauch came into my hut, and
sat down by me. He spoke to me nearly as follows:	“I
come to you in the name of the Lord of heaven and earth ; he
sends to let you know, that he will make you happy, and deli-
ver you from the misery in which you be at present. To this
end he became a man, gave his life a ransom for man, and
shed his blood for him,” &c. Szc.—When he had finished his
discourse, he lay down upon a board, fatigued by his journey,
a&d fell into a sound sleep. I then thought, What kind of man(	25	)
What sinner ever yet was convicted or converted by
moral preaching ? To whom has it ever proved a
savour of life unto life ? Exhibit but one instance,
properly authenticated, and the point is gained,
But it may be said, without hesitation, that one soli-
tary instance cannot be adduced in any age of the
church. It is moral preaching that has rendered
the doctrine of conversion unfashionable with ma-
ny—that has actually dethroned Christ, as the Sar-
is this ? There he lies and sleeps. I might kill him, and
throw him out into the wood, and who would regard it? But*
this gave him no concern. However, I could not forget his
words. They (Constantly recurred to my mind. Even when I
was asleep, I dreamt of that blood which Christ has shed for
-us. I found this to be something different from what I had
ever heard, and I interpreted Christian Henry’s words to the
other Indians. Thus, through the grace of God, an awaken-
ing took place amongst us. I say, therefore, brethren, preach
Christ our Saviour, and his sufferings and death, if you would
have your words to gain entrance amongst the heathen.5’—See
Loskiel’s History of the Mission of the United Brethren among
the Indians in North America. Part II. p. 14, 15. This work
contains another fact, which strikingly illustrates the necessity
of preaching Christ. An Indian told the Moravian Missionary,
Mack, that he had begun, about a year and a half ago, to go to
church. Being asked his reasons for it, he made answer, that
his late daughter, in her late illness, was much afraid of being
damned eternally; that on this account, she had sent for a
Christian preacher, who heard her complaints, and then advis-
ed her not to do any work on Sunday, not to steal, nor to lie, but
to^o diligently to church, and to pray much, and then she would
D( 26 )
viour, and the only name given under heaven among
men, whereby we can be saved. It is moral
preaching that invariably and perpetually in every
case* wdth no exceptions, leaves all its hearers as it
found them in the grand article of reconciliation
with God. It found them impenitent sinners, and
it leaves them unchanged, unrenewed in their tem-
pers, and unsanctified in their natures. Christ, my
brethren, Christ crucified alone, is all and in all for
become acceptable to God ; that upon this, his daughter ad-
dressed him—“ Father, I perceive this advice comes too late,
fbr I am now going to die ; but you must not wait so long, else
you will also be lost and soon after expired: that ever since
that time, he had endeavoured to do good, but found he could
not well accomplish it. As to doing no work on Sunday, this
was easy ; but as to the rest, he could not help transgressing,
and that repeatedly. The preacher, whose advice he asked, told
him that he did not come often enough to church. But he found
that he ad ways remained the same, being like a man chained
down, and not able to move. Brother Mack asked him, whether
he believed on Jesus Christ, our Saviour? He answered, “ No,
I cannot say I do.” This gave the Missionary an opportunity of
declaring to him, that if he believed on Jesus Christ, the eter-
nal God, who became a man, and redeemed him from the pow-
er of Satan, with his own precious blood, then he would not on-
ly become free from stealing, lying, swearing, and the like, but
be delivered from the dominion of all sin. He declared that
he had never heard of this before, expressed great joy at bro-
ther Mack’s arrival at Potatik, brought him to the other hea-
then, and gave them an account of the conversation between
him and the Missionary, p. 40. part II.< 27 )
sinners. His Gospel, to the Jews a stumbling block,
and to the Greeks foolishness, is unto them which
are called both Jews and Greeks, the power of God,
and the wisdom of God*,
The simple testimony of Jesus, naked and un-
adorned, has a power which the wisdom and elo-
quence of an angel, if exerted on other subjects,
could not reach in the faintest, most distant manner.
This testimony triumphed in Apostolic times, over
Grecian and Roman learning. This testimony in
later times has conquered savage habits and corrupt
propensities. By it the missionaries of the Cross
have been successful, and by it alone. It is won-
derful, it is pleasing to read the accounts they give.
Barely by exhibiting in their addresses a crucified
Saviour—by dwelling on his love—by directing to
his Cross, file hardness of the heart has been sof-
tened—the obstinacy of the will subdued, and every
thought brought into captivity, unto the obedience of
Christ f.
This is the theme, on whieh itis my firm purpose,
by the grace of God enabling me, to dwell, whilst Ite-
* 1 Cor. i. 23, 24.
t Speaking of the Cross of Christ, Maclaurin says, “ its ener-
gy is beyond the force of thunder, and it is more mild than the
dew on the tender grass.”( 28 )
main among you. To be considered a faithful preacher
of Christ crucified, the height of my ambition. In ac-
cepting of your invitation to become your pastor, I frust
I have followed the leadings of Providence; and now,
appearing before you in that capacity, for the first
time, I think I can truly say in the language of the
Apostle, I seek not yours, but you*. It is the sal-
vation of your souls I desire, even your highest hap-
piness in this world, and eternal glory in the world
to come. For this purpose, henceforth, whilst the
providence of God stations me as a watchman on
these , walls of Zion, I shall publish to you the mys-
teries of redeeming love. I am determined to know
nothing, among you save Christ, and him crucified.
This subject cannot but be interesting to you as
sinners, and for the sake of this his work, I fondly
hope your pastor will ever be acceptable to you.
He is cheerfully willing to be your servant’ in
Christ—to spend and be spent in your behalf—but
will not for a moment be the slave of any man’s
caprice. Resolved, as far as God grants him grace
to perform his duty, unawed by frowns, and unse-
duced by smiles, he solicits your Christian co-ope-
ration. You readily perceive that on his part great
fortitude, prudence, patience, zeal, and love, are ne~
,	■	;	>.i
* 2 Cor. xii. 14,	.( 29 )
cessary. Your candour, therefore, will be requisite
in all those matters where a deficiency of these is
evident. Mutual forbearance and long-suffering
charity will be necessary, for him and you. When
these cease, the connexion between us must termi-
nate. To respect persons, your pastor dares not.
He fears God, and therefore dare not fear man.
To rebuke sins, he is obligated; He must warn you,
as well as instruct you. He, cannot wink at any
transgression of the divine laws, even though if may
be fashionable. He may net be silent at die conduct
of sinners, though they be rich and mighty. As
neither fashion nor riches, nor power, will save any
of you who offend from divine indignation, so it will
not exculpate him for remissness in his work. Hotv
trying then, as well as various and difficult, at® the
duties of his office. And in addition to all this, he
has a soul himself, over which he must watch, and
for which he is accountable.
Brethren, pray for us; we need your prayers.
\ ■
Your pastor feels his infirmities; he realizes his re-
sponsibility. Consider him as a friend and brother,
who is interested for your welfare. Towards you
he will act with generous confidence, and he asks
the same from you towards him. He asks it, not as
a suppliant, but as the pastor of your own free vo-C 30	)
luntary choice. The counsel of the wise, and the
friendly rebuke of the pious, he will thankfully re-
ceive; but to the dictatings of the conceited and the
petulant, he will not listen. Bear with his faults^
and over his short-comings, cast the mantle of af-
fection.
My brethren, the consequences of our connexion
relate to eternity as well as time. The gospel mi-
nistry, which is now established among you, will be
unto God a sweet savour 6f Christ, in them that are
saved, and in them that perish*. Before the bar of
God, pastor and people must all appear, to give in
our TCccount of the deeds done in these bodies. Oh
think of the solemnities of that day! And in the
prospect of it, give all diligence to mix your hearing
of the word with faith, that you may be saved.
Amen.
* 2 Cor. ii. 15.