/85a Gass Fe8 Book__(L5|S_ REV. MR. COBB'S PIIiORIM SERJVIOIV / fr 37. 3 6 GOD'S CULTURE OP HIS VINEYARD. SERMON, ~7Jf DELIVERED AT PLYMOUTH BBFOHE THB ROBII¥ISOI¥ €0]VOR£OATIOIf , ON THE 22o OF DECEMBER, 1831. y BY ALVAN COBB, V^STOK OF THE CH0RCH IN W£ST TkVtXTOV^ Co TAUNTON: CDafVND AVTHONT — OFFICE OF INDEPENDENT O^ZETTB, 1883. ^ At a meeting of the Robinson Congregational Church in Plymoutfe Dec. 22, 1831, at which many of the Gentlemen of the Society were present ; Resolved unanimously, That this Church and Society do cordially approve of the sentiments of the Sermon in their house of worship this day, on the Forefather's Anniversary, by Rev, Ai^j^an Cobb. Resolved, That the Pastor oi the Church be requested to communi- cate the preceding resolve to the Rev. Mr. Cobb, to express to him the thanks of the Church and Society, and in their name to solicit a copy for publication. True copy from the Records, C. J. WARREN, « Pastor of Rob. Cong. Ch. in Plymouth. Rev. Alvan Cobb: Dear Sir: — I have the pleasure of communicating to you the above resolves of the Robinson Church and Society, expressive of their sen- timents, feelings and wishes, in relation to the Sermon preached by you in their hoiise of worship this afternoon. I hope you will permit them to read and circulate what gratified them so much ty hear. With respect and affection, C. J. WARREN, Rev. A. Cobb. Plymouth, Dec. 22, 1831. Rev. and Dear Sir: I am not fond of giving to the public my own composition ; but viewing all the circumstances of the case, I submit the ensuing dis- course to the disposal of those who have solicited a copy for publication; and wouM simply add, that it was thought a historical sketch of the events of providence which resulted in the landing and settlement of the Pilgrims at Plymouth, and their subsequent proceedings and trials, presented a path too much trodden and too deeply worn, to be inter- esting and profitable, unless given by more than ordinary skill. It was, therefore, concluded to take a course, which would lead to the exhibition of a principle — the direct agency of the Spirit — in concur- rence with the numerous and powerful motives of truth as indispensa- ble to the success of christian enterprise in recovering fallen man to the divine favor — a principle dearer to the Pilgrims than life. Your affectionate friend, ALVAN COBB- Rev. C. J. Warren. Taunton, Feb, 27, 1382. /T-Z/S-J/ S £ R I?I O IV. ISAIAH. 5:4. What could have been done more to my vineyard, that I HAVE NOT DONE IN IT ? It is the undeviating voice of Providence, that the great Au- thor of nature maintains a benevolent government over his do- minions ; and this fact is the first and stands pre-eminent on tlie page of inspiration. Amidst the revolutions of time, the rise and fall of empires, the victory and defeat of armies, and the pn»sperity and adversity of the Church, it has been pro- claimed from adequate authority, "Thai the Most High rnleth in the kingdom of men, and giveth it to whomsoever he will." There is but one grand object, which has uniformly prompted the divine mind in the erection and administration of his gov- ernment, and tiiis object he has announced to be the manifesta- tion of his supreme greatness and ineffable glory. To effect this object, a great vaiiety of means are employed as subordin- ate causes, to render the divine administration suited to the constitution of the beings he governs. Among the most prom- inent measujes adopted to obtain his ultimate end, is the sal- vation of unnumbered millions of our fallen race. To effect this, he gradually introduced the plan of redemption and de- veloped the means of its accomplishment. Light, at first, was dimly shed, and a great variety of objects were presented as em- blematical of him who was to come a light into the world, and the important revelations he was to make. But one congrega- tion had even t\us faint light. They were "a peculiar people," and occupied a little, but favored spot, "enclosed by grace." Hence, in the figurative language of the eastern world, they re- ceived the appellation "The vineyard of the Lord." Vineyard is a plantation of vines producing grapes. It is a peculiar and precious spot, made rich by the culture of the proprietor. This word has also a moral application, as designating God's spiritual favors to certain portions of mankind. Wherever God bestow* his spiritual blessings, there is his vineyard. The Church, as it is a spot of high moral culture, and enriched by the choicest spiritual favors, receives ihe title of vineyard. Where God be- stows the greatest care, either by the labors of his faithful ser- vants, or by the heavenly influence of his spirit, there is his vineyard. Though the word in its spiritual application is usual- ly confined to the church ; yet it is often more extended and applies to that community, where the means of grace, in their purity, are enjoyed. The community of Israel, comprehend- ing saints and sinners, was anciently, up to the advent of Christ, the vineyard of the Lord, because t(» them were commit- ted the oracles of God, and they were selected from the other nations of the earth, to enjoy the means of salvation. In the chapter before us, containing the text, God reminds Israel, what he had done for them as his peculiar people, under the figure of vineyard. He had planted a vineyard on a very fruitful hill, fenced it, gathered out the stones, planted it with the choicest vine, built a tower in tiie midst of it, made a wine- press therein, and by much industry and care, dressed the vines. He watched the progress of tlie fruit, but when it rip- ened, behold it was the uild grape. But did he not plant the choicest vine ? How then was the fruit the wild grape ? The vine was the impenitent Jews. The wild grape was the fruit of their impenitence. God did plant the choicest vine. It con- tinued to be the choicest vine. He treated the impenitent Jews as a choicest vine, was unwilling to give them up, and did every thing he could to induce them to bring forth the pure grape. Their soids were precious, and God manifested the tenderest concern for their conversion. He expostulates with them, he reasons with them, and as if the idea of their being lost were infini:ely revolting to his soul, he exclaims, "How shall I give thee up, Ephraim ? how shall I deliver thee Israel? Low shall I make thee as Admah ? how shall I set thee as Ze- boim ? Mine heart is turned within me, my )-epentings are kindled together." He used every means he could, for their conversion, and appeals to them in the text, "what could have been done more to my vineyard, that I have not done in it ?" He did no more for their conversion, than he does for the conver- sion of every sinner under the influence of the Gospel. There are three questions, which demand answers, before the subject ii applied to the occasion. TVhnl has God done for the i ouverBion of eimicrB ? Cnn he dr>any more for their conversion than he has done? Why are fhey not converted by what God does for them ? The J?rsf question is, what has God done for the conversion of sinners 1 He has given them the necessary powers to be converted. They possess every intellectual qualification to act in view of motives. Every sinner is endued with mind, conscience and heart. He has tiie power of remembering past events, and of calling to his aid the experience of life. The noted events of his past life are easily remembered. He is also able to draw conclusions from experience and established facts. He forms a judgement upon those topics which come to his observation ; and can compare and see the agreement or disagreement be- tween ideas. Every sinner has a conscience, by which he is able to discriminate between good and evil. He j)erceives some actions right, and others wrong, some affections holy and others sinful, and feels that it is wrong to murder and right to preserve life, wrong to cherish hatred towards God or any of his crea- tures and right to love them. Every sinner possesses a heart, by which he can love or hate, choose the path of virtue or vice, and devote his soul to the wwrld or to God- On this ground sinners are accountable to God, and he claims the right of de- manding their obedience to his will. By the powers God has given, ha requires every sinner to renounce his sins and turn to him. He can perceive his great and amiable perfections in his works and word, and can accept the offers of life through a Redeemer's bhtod. With the noble and unfading powers which the Creator has bestowed upon him, we perceive that he is as capable of choosing life as death, the way to heaven as the way to hell. God has given sinners time to be converted. He has so adapted the gospel to their mental powers, that it is easy for them to discover the way of salvation. In ancient prophecy the way of salvation through Christ, is called a high way, "The way of holiness, the way faring men, though fools, shall not err therein." No sinner is under the necessity of neglecting his conversion by stopping to inquire the way. "He may run that readeth it." On this principle God does not allow sinners time to do any other thing Jirsl. The same moment he presents the gospel, the same moment he commands compliance. All bis demands are present demands. If obligation is complied iritti, tlie bUinat receives the gospel as eoon as it is presented. The moment the voice of the Savior salutes his ^fir — "Follow mc," he forsakes all and follows him. In vain does he plead want of disposition ; for this proves he has time but is indis- posed to improve it. Conversion is not a protracted work There is no perceptible time between the sinner's beginning to turn and his being turned. He never stops where he is neither for Christ nor against him. His moral exercises follow each other with the rapidity of lightning through successive por- tions of space. The instant the last act of selfishness heaves his troubled breast and recedes from his mansion, love is in peaceful possession. He is now turned from darkness to light. Darkness never vanishes, but by the approach of light. From the very nature of the case, sinners on whom the light of the gospel shines, have time aHovved them to be converted. As obli- gation most pressingly demands, if they would, on the first ap- proach of light, enter the path of life, no further time would be necessary to tlieir conversion. God not only gives them this portion of time but also grants them successive portions of time, and repeats the visits of the gospel, sabbath after sabbath and year after year. God not only gives sinners time to be converted but also gives them oppoHuni'j/. He grants them a fit or convenient time — time suitable for the purpose, combined with other fa- vorable circumstances. He places them under circumstances, where every facility is enjoyed to attend to the momentous concerns of the soul. Tiie privilege is allowed them every time tiiey hear tlie gospel preached. When they suspend the common avocations of life and repair to the place of devotion, they have a favored season to acquaint them- selves with God, and to be at peace with him. There they are secluded from the busy scenes of life, and the charms of the world may be easily forgotten. The place, the occasion and the assemblage, all conspire to make them think, feel and act for eternity. They are addressed by him who speaketh from heaven as never man spake ; and perhaps the Spirit in soft yet earnest whispers, is applying the truth to the ear of conscience, teaching them that it is time to lay up treasure in heaven. Aside from seasons of social devotion, other favorable opportu- nities are enjoyed. When the morning light or evening shade appears, the occasion teaches them that private or family devo- tioT) is demanded, and that their hearts should be in a suitable A-aiue to enter upon the service. When their table i* spread and filled with the bounties of a kind and indulgent providence, then is a favorable time for the grateful remembrance of their heavenly Benefactor. Wherever the sinner is employed, or whatever his circumstances in life, he enjoys facilities tt) become a new creature. God is not far from him, and is calling him by every page of his word, every object in his works, and every event of his providence, to cherish the spirit of a convert. There is not an hour of probation, but God is giving the sin- ner opportunity to become a convert. God presents numerous and powerful motives to sinners to be converted. Every object and every event, viewed in their rela- tions, become motives to moral action. Whatever exists in the natural or transpires in the moral universe, is a motive which has a tendency to lead us to love virtue and hate vice, to love God and hate sin. Every thing bears an intimate relation to the Creator. "By him all things consist." Every thing bears the same relation to him, as effect does to its cause. "He com- mandeth the sun, appointeth the moon, spreadeth out the heavens, causeth the grass to grow, watereth the hills, sendeth the springs into the vallies, giveth snow, scattereth the frost, casteth forth his ice. Who can stand before his cold ? He sendeth out his word and melteth them and causeth the wind to blow, and the waters flow. He worketh all things, worketh all in all ; of 4iim and through him and to him, are all things ; in him we live and move and have our being; not that we are sufficient of ourselves, to think anything as of ourselves, but our sufficiency is of God." Every thing in the natural and moral world, as appears from this language of the divine Spirit, stands related to God as effect to its cause, and this fact teaches us that God, by his agency, is omnipresent. Thus every thing be- comes a motive to lead us to adore and serve him ; and in this tijought we perceive that God has given sinners motives to con- version as numerous as the objects of the created universe and the events of his dominions. Whenever and wherever God moves in his holy majesty, an instructive lesson is taught the sinner to bow before him and submit to his disposal. Nor are the motives by which God is persuading sinners to turn and live, wanting in power. In the train of moti\cs which he has arrayed before them, he puts forth the great and pow- erful attributes and perfections of his nature. There is not a motive presented, but stands in close connection with every thing that pertains to God. Every motive has its origin in him. All the precepts, calls, warnings, threatenings, invitations, and arguments of the gospel, were instituted by him and come to us under the sanction of his infinite authority. The motives arising from his works, are the result of his omnipotence. The events of his providence require, to bring them forth, the same divine energy, that created the world. The system of motives, which God has adopted to effect the converson of sinners, has connected with it the immense worth of the soul, the solemn re- alities of eternity, and the whole weight of the divine character. The second question will now receive an answer. Can God do any more for the conversion ot sinner's than he has done ? The text implies, that he has done all he can do for their conversion. "What could have been done more to my vineyard, that I have not done in it 1" He selected a fruitful spot, pre- pared it in the best manner, secured it by strong walls, culti- vated it well, and with much care and skill removed the useless and superabundant branches. Every thing was done that could be done to nurse the tender vines and render them fruit- ful and profitable. In the spirit of the text, you jjcrceive, that God can do no more for the conversion of the impenitent, than he has done. You will also perceive, that the work of God as here represented, was that of a cultivator and dresser of the vineyard ; and we must suppose, that he performs his work in the best manner possible. If then, he does any thing more to promote the conversion of sinners than the appropriate labors of his vineyard, it must be a labor superadded to the agency of means. But we assert, in the spirit of the text, that God can do no more to promote their conversion, than he has al- ready done. For, He has made them as completely /rce moral agents, as he can make them. It is not derogatory to the honor ot God to assert, he has done this work in the best manner. Sinners are treated by him, in all his intercourse with them, on the principle of their free moral agency. There is no command or motive, but is ^iven pursuant to this ability in them. God has never acted the unreasonable part of giving precepts and urging them by motives upon those who are not proper subjects of command and are incapable of being influenced by motives. He has given sinners those powers of mind, that discrimination of con- science, and made them capable of those moral affecticms, which render them free moral agents. Dependence and iude- {tendence do not enter into the concern of the fvee moral agea^' cj of beings. A dependent being may be as entirely free and as really moral, in his exercises and affections, as an indepen- dent being. Freedom is choice, and moral freedom is choice guided by the power of discrimination between good and evil. God has given sinners as perfect a capability of discovering .good and evil, and acting in view of this discovery, as he can give them. He can, therefore, make them no more free and no more moral than he has made them. If he had created them as high an order as angels, he would not have made them anymore completely free moral agents. Nor would God have done more towards the conversion of sin^^ nersjhad lie allotted them more time and opportunity to be conver- ted. What he does as to time and opportunity is sufficient to an- swer every purpose of a state of probation. It proves them and tries them, and clearly exhibits the disposition of their liearts. Should God assign them a more protracted probation, the pros- pect of their conversion would be less and less promising. The longer they live, the objects, cares, and interests of the world increase upon them and more firmly rivet their affections; and sin and hardness and blindness accumulate strength and influence. God can do no more by the number and potver of motives, than he has done, to promote the conversion of sinners. We liave seen that the motives to conversion are as numerous as the objects of the created universe and the events of the con- stant and, untiring providence of God. And he is, by his provi- dence hastening on his great work as rapidly as possible ; and by this we perceive, that the motives, by which he is calling sin- ners to turn from their evil ways, are as numerous as possible. Let us survey all the worlds composing the universe, with the rich variety of furniture pertaining to them; let us view their rev- olutions and perpetual motions, with all their infinity of par- ticles ; let us reflect upon all the great and marvellous works of God through the ages that are past ; let us think of the im- mense multitudes of human beings from Adam to the present time, all their motions, their thoughts and every variety of men- tal operation, the volitions of their wills, the desires, the pas- sions and the affections of their hearts, and of the numerous operations and monitions of conscience in every man's bosom, all which become motives to moral action, and we shall have 3ome faint idea of the number of motives, by the influence of 3 iO which, God is calling sinners to conversion. Nor are we to be confined to what has been or now is, to learn the numerous mo-^ tives, through which God is pressing the sinner on everj side to turn from sin to holiness. He warns him by motives arising from things to come. He presents the whole world as it is to be ere the Millenium with its glory is ushered in ; he presents the world as it shall be, renovated and clad in celestial beauty during the thousand years of Christ's spiritual reign ; he pre- sents the tremendous scene that shall pass before the voice of the archangel and the trump of God, shall change the then ex- isting millions on the earth in a moment, and awake from the dust the unnumbered millions from the slumber of all past ages. All the numerous motives arising from this course of providence, are calling the sinner into the kingdom of Christ. Yea, God brings the judgment of the great day with its righteous decis- ions, and joyful and appalling results, the malevolent blasphe- liiies and bitter lamentations of those who have lost their souls, and the moral beauty, the joy and rejoicing, and songs of the vast assemblage of the ransomed of the Lord through eternal ages, to the mind of the sinner with the thrilling voice, "Pre- pare to meet thy God." And not only are these motives as numerous as possible, but also as powerful as they can be. God has displayed, in the mo- tives to conversion as great and powerful attributes and perfec- tions as he can display. He has accompanied these motives by tlie manifestation of his independence, self existence, spirituality, eternity, omnipotence, omniscience, omnipres- ence and the immense treasure of his divine wisdom. He lias accompanied them by the display of his boundless good- ness, benevolence, veracity, faithfulness, justice, mercy and compassion. All the powers of his infinite mind and heart pre- sent, sustain and press home the motives of the gospel to the sinner's conscience. God can make no greater exhibition of authority to give influence to motives, than he has made. He has also made use of as convincing and resistless arguments as he can. He has stated the case fairly, shown clearly the pre- cise point of controversy between himself and the sinner; and given him opportunity to prove his own ways equal, and God's ways unequal. God has devised and carried into effect as perfect a plan of redemption ; has given as perfect and as great a Savior ; has taught the way of life as clearly ; has called by a voice as loud and as commanding; has invit- 11 ed ill strains as sweet, as attractive and as moving ; as possi- ble. He lias warned and threatened with all the sternness of justice, and with all the ardor, tenderness and faitfulness of his soul. He has formed and presented as perfect a system of doc- trines as possible. He has pressed obligation as closely and with as much solemnity as possible. He has taught the sinner the nature, extent and tendency of his moral disease as clearly as possible. He has exhibited the worth of the soul by the signal and affecting scenes of Calvary, by what it will endure if lost, and what it will enjoy, if saved. He has exhibited as perfect providence as his wisdom and benevolence could devise. He has given a law as holy,* just and good as could be enacted. And he has presented all these weighty and powerful motives, not merely in the coolness of deliberative argumentation ; but added all the w armtli and fervor of his heai-t. The fire of di- vine love has accompanied, and an earnestness has character- ised the whole train of motives, which has been in operation to convey the views and feelings of the divine mind, to sinners upon the important subject of their conversion, which has given to the whole subject, the power of divine eloquence. What could have been done more for the conversion of sinners than God has done 1 He has superadded the influence of the Holy Spir- it, whose appropriate work is to lead men to holiness and per- petuate it in them. He has come to make the sinner reflect, feel and act. God has made it a peculiar and fearful sin to resist the heavenly influence of his Spirit, and an unpardonable one to speak a word against this divine Agent. He is as great, as pow- erful, and as holy as possible. He comes to reprove sinners of sin, •f righteousness and of judgment. He presses obligation; brings home all the motives to conversion with a divine power; alarms, convinces and breaks up the fountain of the sinner's heart; sets in order before him the immensity of his sins; makes him feel that he must be born again or be lost; gives him a wounded spirit which he cannot bear; and causes him to see that he is ruined, lost and sinking to rise no more. Can God do more? No. Here ends his labor in his vineyard, and the sin- ner yields no fruit but the wild grape. The third question, which is, why arc sinners not converted by what God does for them ? will be briefly answered. The fact is too evident to require proof, that the sinner is not con- verted by the meanS God uses with him. The sinners among the Jews, after God had done all he could do for their conver- 12 sion, and while he was looking that they should bring forth grapes, brought forth wild grapes. This is a true picture of every sinner under the light of the gospel. He can sit un- der its influence and power, and remain unconverted. He can perceire the power and grace of God displayed in a general revivai of religion, and close his eyes, stop hi» ears, seal bis conscience, and harden his heart. He can hear the cries for mercy, witness the trembling sinner in the agoniei of conviction and listen to the new song of his renovated com- panions, and be indifferent. Or if he is awakened and con- victed, he can pass through scenes of the most heart-rending distress, and then turn back to thougHtlessness and vanity; and his latter state be worse than his first. The experience of both «aint8 and sinners proves, that the greatest alarm, the keenest conviction and the most pungent impressions of the Spirit, through the weighty motives of the gospel, may be received Twithout conversion. Why is it so ? "When we reflect upon what God has done for sinners, we clearly perceive where the difficulty does not lie. It cannot be for the want of any of the powers necessary to their conversion. These God has given them. It cannot be for the want of time or opportunity. These are ample. It cannot be for the want ©f motives. These are as numerous and as powerful as pos- sible. There can be no disability of any kind. F^r the whole course of God's dealings with them proves the contrary. It is just as easy for them to turn and live, and much more pleasant and joyful, as it is to keep on the broad and downward road to death. Our Savior has given us the only proper answer to the question, why are sinners not converted by the persuasion of motives? "Ye ivill not come to me, that ye might have life." In- disposition was the only thing that prevented the conversion of sinners in the days of inspiration. God said to them in the time of Solomon." I have called and ye refused." Our Saviour told sinners at Jerusalem, that the reason why they were not gather- ed unto him was because they tuould not. When sinners are con- verted, all that God does, is to make them willing. Unwilling- ness is all that stands in the way of their conversion. It was all God promised the Son, that he might have a seed to serve him. "Thy people shall be tvilling, in the day of thy power." Let the sinner be willing to turn, and the work is done. Let him Jiav« a wilHng mind, and he is accepted. * 13 THE FOLLOWING FACTS APPEAR FROM THE SUBJECT. 1. That the depravity of sinners is exceedingly obstinate. 'When we consider that God has given them all the requisite qualifications to be free moral agents, which enable them to -be renewed in the spirit of their minds, and renders them with- out a solitary plea for remaining unconverted ; when we con- .sider that he has given them sufficient time and ample oppor- tunity to attend effectually to the subject, and favored them with as great a number of motives and clothed them with as .great a power as possible ; and when we consider that the ex- clusive reason why they are not converted under such favora- ble facilities, is their indisposition; we are led to conclude there iiB something of an extraordinary character in their depravity. And we know not of a better epithet to apply to it, than that of obstinacy. There is a reluctance to come to the liglit, when •their dearest interest is indispensibly involved in the act, which amounts to more than a mere careless neglect or an unconsci- ous foible. It is an obduracy of heart, an unyielding purpose, an unbending will, cherished without a good reason, and in de- fiance of tlie touching strains of mercy, the worth of the soul, or the retributions of eternity. This obstinacy rises above the voice of reason, sets aside common prudence, binds and impris- ons that kind and faitliful monitor, conscience, is stronger than all the motives that God can array before the mind, and rises superior to the impressions made by the Spirit through the instrumentality of secondary causes. No alarm or distress will overcome it. It stands where no means can influence it. In the severe, but just language of the Holy Spirit, it is mad- ness. The heart is fully set to do evil, and madness is in the .sinner'sjieart while he lives. Surely God conveyed a just idea of the case, when he said, "The heart is deceitful above all things, and desperately wicked." The will stands armed at every point, and yields to no authority of interest, of right or of supremacy. 2. It appears, that there can be no point of time in the sin- ner's career, when the selfish principle by which he is actuated, is suspended. He is constantly actuated by an unyielding will, which resists all motives to be conformed to the disinter- ested spirit of the gospel. That "charity which seeketh not her own," effectually overcomes this powerful and imperious .tyrant, and makes the sinner's heart docile, mild and obedient. This is all that is wanting to give the motives which God pre- i4 sents, their appropriate influence. The opposite of this is the spirit by which the sinner is actuated, while he resists the light and rises above the power of motives. He is a selfish being, and his selfishness prevents his submitting to the power of truth. His depravity is exceedingly obstinate. This obstinacy he cherishes through life, unless he is subdued to the love of Christ. This selfish obstinate principle never ceases to oper- ate, till the moment he submits to God. Suspend this selfish principle, and nothing remains to resist the numerous and pow- erful motives God employs for his conversion. Nothing could stand in the way of motives having all that influence, to vyhich they are adapted. But if God does all he can do, and the sin- ner is not converted because he Avill not be, his selfish will or principle does and must operate till the moment he is renovated. The ideUt that there is the least space of time between the sus- pension of the stubborn will, and the conversion of the sinner, since this is all that prevents his conversion, is unphilosophical and as idle as the wiiid. The selfish principle of the sinner is suspended or rather subdued at his conversion, and the moment this is done, all power of resistance is taken away, and "he finds himself in a new world !" 3. It appears, that sinners never will be converted by mei'e moral siiasion. Moral suasion amounts to no more than the in- fluence of motives. God has been using moral suasion ever since the fall of man, and never has by its mere influence, con- verted a solitary sinner. His moral suasion has consisted in his cultivating and dressing his vineyard. During his labor, care and skill, the sinner has yielded only impenitence. If God can do no more; if he presents as numerous and as pow- erful motives as possible ; and the sinner is not rightly influ- enced by them, how can such moral suasion in the hand of me7i convert him 1 Can they do the work better 1 Have they more skill 1 Do they understand human nature more perfectly ? Have they studdied more accurately the philosophy of the hu- man mind ? But will it be said, that the apostles converted sinners by moral suasion 1 It was their business to pray sin- ners in Christ's stead to be reconciled to God ; and "knowing the terrors of the Lord, they persuaded men." But did they claim the skill and power of converting sinners, by their per- suasions 1 The apostle tells us in what estimation he held mo- ral persuasion used by himself and others, under the figure of planting and watering. "I have planted, Apollos watered ; 15 but God gave the increase. So then neither is he that plant- eth any thing, neither he that watereth." Their moral suasion was nothing as to efliciency in the event of conversion. They were ministers by whom sinners believed. Their moral suasion -was the instrumental, not the efficient cause of conversion. As to the latter, they were of no account. God gave the increase ; and that he did not do it by moral suasion, is evident from the fact that sinners are not converted by the most powerful motives God can present. But will it be said, that it is not the office of God the Father to do the work in this way, but that he has committed it to the Holy Spirit 1 How does it appear, that the Spirit converts sinners by moral suasion 1 That he uses moral suasion with sinners there is no doubt; but that he con- verts them by the power of persuasion, remains to be proved. If the Father does all he can do in this way, and yet the change is not effected, how can it be effected, in the same way by the Spirit ? The Spirit is equal, but not superior to the Fa- ther ; and his use of means must effect the same and no more. It cannot be the office of the Spirit to do what cannot be done. But it may be said, that the Spirit approaches the sinner like a philosopher, and presents those truths, which are suited to his state, habits, mode of thinking and education. This truth he presents to the mind of the moralists, another to the mind of the gay and thoughtless, another to the mind of those in the higher walks of life, and another to the mind of those in the low- er walks of life. Though it may be questioned whether we have a knowledge of this proceedure of the Spirit; yet admitting it, it is to be proved, that he is successful. He doubtless perfect- ly understands our state, habits, mode of thinking and educa- tion ; and so does the Father. The Spirit uses moral suasion with sinners ; and under its influence he alarms and convicts and presses them on every side, and makes them feel that they are lost and sinking to despair. But it is a fact, and we have known it in hundreds of cases, that the same distressed and des- pairing sinner has continued to be unwilling to yield the con- troversy; and has ofone back to greater indifference, and lived and died in the lap of carnal ease. Will it be said, that while some resist, grieve the Spirit and go back ; others yield to the the motives presented, and that sinners have power to take either course ? Some sinners doubtless under these circum- stances submit to God, and others do not. But here the ques- tion of the apostle may be asked, "Who maketh them to dif- fer ?" Tliey have power to go back\Taifl or forvv^ard ; but ttief have no self determining, independent power. A position in the above statement, let us consider for a moment. Under moral suasion of the Spirit, it is said, one sinner grieves him and an- other submits. Why is it ? On the principle, that motives convert the sinner, it must be owing to one of two things; either that the one who submits is better disposed than the one who does not; or that the Spirit goes farther and presses truth harder in one case than in the other. If the former, then some sinners have a greater tendency in their disposition to conver- sion than others. Some must have a larger share of native goodness ; or some must have a sufficient quantity to yield to the moral suasion of the Spirit ; while others have none. But if the position is taken, that the Spirit goes farther and presses truth harder in one case than in another, then the question may be asked, are sinners more inclined to yield to the influence of truth by its being "pressed hard?" or whether in this case they are better pleased with it 1 By this subject, it appears that the sinner's will is in the way of his conversion, and that it is very perverse ; and we naturally suppose that the closer he comes in contact with truth and holiness, to which he has a fixed and perpetual aversion, the more he dislikes them and the farther he is from yielding his heart to their influence. The sinner is influenced by selfish considerations only ; but the moral suasion of the Spirit are composed of truths and consid- erations entirely of a disinterested character. If heaven is presented as a motive, it must be sought in a disinterested manner. The wrath to come must be fled from with the same spirit. All motives to conversion persuade to holiness, not in a selfish, but a disinterested manner. How will a selfish heart be inclined, by the hardest pressure, to submit to the influence of motives so repugnant to its nature ? It is impossible, in the nature of the case, that moral suasion, ever so powerful, should, under any circumstances whatever, convert the sinner. 4. From this subject it appears, that unless God does more for the conversion of sinners, than he has done, their case is hopeless. He has given them ability, time, opportunity, and as many and as powerful motives as possible. What more can be done? But they are unconverted still, and possess a hard and unaffected heart. The sympathies of their natures may be moved ; their tender sensibilities may be excited ; and they may feel the worth of the soul, and the powers of the world to.- 17 come. They may see the solemnity of their situation as sin- ners in Israel did, when they exclaimed, " Behold we die ; we all perish ;" or as the Psalmist describes, " Because of their transgressions and their iniquities they are afflicted. Their soul abhoreth all manner of meat; and they draw near to the gates of death." But the same will remains. The Savior's words are verrified in them, '' Ye will not come to me, that ye might have life." And this will be their disposition, till their feet stumble on the dark mountains and they fall to rise no more, unless God does, in some way we have not contemplated, more for them than he can do by the number and power of motives. 5. It appears from this subject, that God cannot approach the sinner's heart, by motives. As we have seeu, he has done, for nearly six thousand years, every thing possible to persuade him to give him his heart ; and has been under the necessity of declaring, " I have called, and ye refused ; I would have saved you, but you would nol^ In this way, God has not secured a solitary desire, choice, or affection. The sinner has felt him- self secure against all approaches of invitation, expostulation, warning, or threatening. His will has cari'ied him above the authority or influence of motives. When he is pleased to close the door of his heart, no motive to conversion can force its way in. God can speak to his mind and his conscience, and gain a hearing. He has gained the reason, the conscience, and the judgment, to himself. But the heart has had the power of possessing and retaining its own mansion ; and however un- reasonable and criminal, it has had the disposition to defend it against all assaults. God has done all he can do by the influ- ence of moral suasion, and the sinner has been able to with- stand. 6. It appears that there is bi^ one way in which God can convert sinners. Though they possess all necessary ability to be converted, arc favored with the requisite time and opportu- nity, and are pressed on every hand by as numerous and as powerful motives as possible ; yet it is a lamentable fact, that such is the obstinacy of their depravity, that they will not di- rect their active powers to the work of conversion. If their wills withstand all persuasion and influence of motives ; if they cherish hearts that no kindness can move, no fire of divine love can melt, and no terror can subdue; if they always resist the Holy Ghost, God cannot convert them by moral suasion. Nor 18 can this desirable end be eftectcd by any power imparted to motives. There is, as is supposed, a middle ground sometimes taken between mere persuasion and real agency, which is giv- ing to motives a divine power. God works in motives in such a resistless way, that the sinner submits. But he is not so con- verted. God has, from the beginning, imparted to motives all possible power, and yet the sinner is not converted. Suppose God does impart to motives the power pleaded ; which turns the sinner, the power or the motives ? If motives, it is only moral suasion. If the power, it is direct agency. But it is evidently intended by this middle ground, that God presses motives so hard, as the phrase is, the sinner yields. But the sinner likes the holy motives of the gospel no better by being pressed hard. The harder they are pressed, the harder he re- sists. He presses harder against the motives than they do against him. He overcomes and rises above them, and they retire from the field without eftect. There remains but one other way of conversion ; this is by the agency of God p'o- ducing the change. Unless he can do this, the sinner is lost. That God converts the sinner, will be admitted. Tliat he does it by mere motives, viewing all the facts and circumstances of the case, is impossible. That he must do it by coming direct- ly at what alone stands in the way, and by removing that, is certain. The work is ascribed to God, in such a sense as re- moves all reasonable doubt, that he does it by a direct agency, removing the real obstacle. God gives sinners a new heart, re- newstXxem, and creates them in righteousness and true holiness. It may be said, this view of conversion destroys free agency. God, in converting sinners, only causes them to will and do his good pleasure ; and if free agency does not consist in wil- ling and doing as we will, in what can it consist ? Does not conversion by moral suasion equally destroy free agency ? Here the sinner is overpowered by motives. When pressed hard enougli, they overcome the power of resistance, and he submits. Will it be asked, of wliat use are motives ? Why does God do so much for the conversion of sinners by motives, if they are not the cause of the change ? God cannot convert them without motives. The apostle says, " Of his own will be- gat he us, with the word of truth." God renews sinners of his own will. The truth is the motive, in view of which he is renewed. In causing him to choose, God causes him to cl»aose according to the dictates of trutii. He presents the truth, anil 19 this docs not convert him. He then causes him to act as truth directs him to act. Here we have tlie use of truth as a motive to conversion. The sinner cannot be converted but by the means of truth. ITc catinot be converted but by the agency of God causing him to love tlic trutli. The truth is indispensable, and the agency of God is indispensable. The one causes choice, the other is the object of choice. (A) There are other uses of motives. They render sinners without excuse. By them God devclopcs the holiness of his character, and dis- plays his greatness. By the numerous and powerful motives God has presented, he Avill forever shine in the riches of his glory. We have reason to be encouraged in persuading our fellow sinners, by the motives of the gospel, from the fact, that God changes their hearts in view of them; and from the fiict, that his great name will hereby be declared throughout liis do- minions to eternity. 7. This subject places sinners where tliey are the most un- willing to be. It throws them completely into the hand of a sovereign God. They have more dread of being in bis hand, than in any other conceivable situation. It has, in all ages, been the great object of mankind to gel away from God, or to prove that they are not in his sovereign hand. Or if they arn obliged to admit the fact, they endeavor to prove that they are not to blame for their feelings and conduct. But this subject proves that they are not only in the sovereign hand of God, but that they are there as guilty and condemned criminals. Their obstinate unwillingness to be influenced by the grand motives of the gospel, makes them criminal and deserving the wages of sin ; and at the same time leaves it altogether with the sove- reign pleasure of God, whether his agency shall ever be exert- ed to cause them to submit to the influence of those motives. This subject now applies to this anniversary occasion. Two hundred and eleven years ago God brought our Fathers to this place, over the trackless ocean. He selected this spot for them from all others in this western world. It was a little, but prec- ious spot, which we trust shall ever be dear to our souls. — Here God planted bis vineyard, and enclosed it by grace. He planted it in the highest and most important sense with the choicest vines ; and cultivated and dressed it with the tender- est care ; and it brought forth the pure grape. The Pilgrim Fathers were, in their views of religious truth, what would now be called hi^h toned Calvinists. (B) The idea of moral 20 suasion as the efficient cause of conversion, never found a place in their religious creed. (C) Sensible of their entire dependence on God, they committed themselves and the sub- ject of the conversion of sinners, and their civil and religious interest as to the efficient support, to his powerful hand. This was the Rock on which they set their foot, and on which they built their hopes for eternity. Concerning the religious sentiments and proceedure of the Pilgrims, the following may be gathered from an appendix to the sermon preached at the ordination of the Rev. and venera- ble Dr. Chandler Robbins. The writer of this appendix. Rev. and Hon. Josiah Cotton, says, "As to their principles in doc- trine, the first settlers in this place, professed a strict adher- ence to the Confesssion of Faith agreed to by the Protestant churches in France, which was drawn up by Calvin's own hand ; and which was the same for substance, though in a dif- ferent mode of expression, that was many years after compiled by the Westminster Assembly. As for the doctrines of Armin- ius, they had them in great detestation." They were willing and determined to discountenance and oppose error in doc- trine in the most public and decided manner. "Mr. Robinson was well grounded in the controversy, and saw the force of all their arguments, and knew the shifts of the Arminians, and was a terror to the Arminian party." And when Episcopius, successor to Arminius, published his sentiments in Leyden, challenging all opposcrs, Mr. Robinson, by the desire and im- portunity of Professor Poliander and the chief preachers of the city, repeatedly met and confuted him, " in a great and public audience ; which, as it caused many to praise God, that the truth had so famous a victory ; so it procured him much res- pect and honor from those learned men, and others who loved the truth." So the Pilgrims, imbibing the sentiments and feel- ings of their beloved Pastor, took decided measures to oppose the introduction and spread of error, in every form it appeared. In 1637, "the Church was threatened by the coming over of some sectarians from England, leavened with Anlinomian and JFamilistical principles. Some of Plymouth church were led away, who in some short time became very Atheists, and were cast out of the Church for their abominable opinions. Some time after this, one member of the Church began to be unsettled about the ordinances of the gospel, baptism of in- fants, singing of psalms, the office of ministers, the institutiori "of a Sabbath, «fcc. which occasioned a cliurch nisetirif;;, where- in he proposed scvcrnl questions on these and other heads; to w hich the Church returned answers in writing ; both of which arc recorded in the Cliurch records, taking up about four or five pages in foJio. The issue was, the poor unsettled man fell yet further and further, and at last became a Quaker. The Lord was pleased to bless the endeavors of their faithful Elder, Mr. Cushman, in concurrence witii several of the other breth- ren, to prevent the efficacy of error and delusion ; and though destitute of a Pastor, the body of the Cliurch was upheld in their integrity, and in a constant opposition to their pernicious tenets." As one means to prevent the introduction of error, the Pilgrims were very attentive to the religious education of youth, and the instruction of their parents in the doctrines of the gospel. "In Nov. 1669, began catechising of the children by the Pastor, Rev. John Cotton. (D) Some years after, the Assembly's Catechism was introduced. In 1678, the Pastor gave questions in divinity to heads of families for answers in writing, and also preached on the questions, which was not without a blessing and some good success. In 1694, the Pas- tor catechised the children Sabbath noon, and then preached on each head of divinity as they lie in order, which continued till his removal. And God strengthed and encouraged the work." Another means used by the Pilgrims to prevent the introduction and spread of error was the rigid examinalion of all candidates for admission into the Church as to their relig- ious experience, and knowledge of the doctrines and duties of the gospel. This was systematic and thorough. (E) In this course, God blessed them. It would be well, if we, their de- scendants, should follow their example ; and it is sincerely to be regretted, that the Assembly's Catechism, so beneficial to them and their children, has so extensively gone into disuse among the New England Churches ; and its place supplied by books less pure in doctrine and of less depth and clearness of thought. Let us not depart from the good old paths ; and while God is looking, that we should bring forth grapes, let us be .cautious that we bring not forth the wild grape. Convinced of the correctness of the faith of our Fathers, and of their relig- ious practice, let us, not with bitterness, but in the humility and simplicity of Christ, and the faithfulness and boldness of the gospel, resist every innovation. 22 Let christians feel the importance of contending for the truth in regard to the conversion of sinners; and while they plead for the real agency of the Spirit in the production of this change, let them with equal earnestness plead for the real agency of sinners in turning from sin to holiness in view of the motives God presents. Let them consider, that when they de- ny the direct agency of the Spirit and the real agency of the sinner in conversion, the descent is natural and almost imper- ceptible down to Arminianism, Arianism, Socinianism, Deism and Atheism. Between the ^rst step and the last, there is no consistent resting place. Let every sinner in this congregation, feel to blame for be- ing now unconverted, and that his guilt is hourly increasing as he refuses to be persuaded by the numerous and powerful mo- tives of the gospel. AMEN. IV O T E S . Note A, Page 19. Conversion is a voluntary turning frona sin to holiness, and in all our voluntary acts, there must be an object of choice, which is called an objective motive. The instrumentality of motives in conversion, ia as strenuously advocated by those who suppose the change is produc- ed by the direct efficiency of the Spirit, as by those who suppose it is produced by the efficiency of motives or by the self-originating act of the sinner. To rejjresent that those who hold to the direct efficiency of the Spirit -in conversion, deny the use and influence of motives in the change, is a misrepresentation of their views. Note B, Page 19. The fathers of New England embraced, unreservedly and fully, tliu doctrines held and inculcated by John Calvin. This appears by their '■' strict adherance to the confession of faith, drawn up l)y Cal- vin's own hand," and by the confession of faith afterwards drawn up by their own hand, "owned and consented unto, May 12, 1680." They believed that " in the unity of the God-head there be three per- sons of one substance, power and eternity, God the Father, God the Son and God the Holy Ghost;" that " God from all eternity did, free- ly and unchangeably ordain whatsoever comes to pass;" that " He eternally and unconditionally jiredestinated a certain number of angels and mezi unto everlasting life, and their number is so certain and defi- nite, that it cannot be increased or diminished;" that " elect men, after renewed, are justified, adopted, sanctified and kept by his power through faith unto salvation;" that " the rest of mankind are passed by and ordained to dishonor and wrath for their sins ;" that " the pur- pose antl providence of God extend to the first fall and all after sins of angels and men, and that not by a bare permission, yet so as the sinfulness thereof proceedeth from the creature, and not from God, who neither is, nor can be, the author or approver of sin." Note C, Page 20. They believed that motives were necessary to conversion and tJiat the efficient agency of God was equally necessary. " A natural man being averse to good and dead in sin, is not able by his own strength to convert himself, or to prepare himself thereunto. When God con- verts a sinner, and translates him into a state of grace, he frecth him from his natural bondage under sin, and by his grace alone enables him freely to will and to do that which is spiritually good. God tukes away his heart of stone, gives him a heart of flesh, renews his will, and by his almighty power, determines him to that which is good, and effectually drawsAim to Jesus Christ; yet so as he comes moat freely, being made willing. This effectual call is of God's free and special 24 5»rfice aln7ie. I'liat men may l)c born again, there js necessarily an fjffectual, irresistible work of the Holy Ghost npon the whole soul, for the producing in them a new spiritual life, without which no other means are sufficient for their conversion unto God." Note D, Page 21. Rev. Mr. Cotton was ordained over the Church June SO. 1669. During this year the Pastor and Ruling Elder called on all the families in the town, and " applied counsels, admonitions, exhortations and encom-agements," the result of which was a silent and pleasing reviv- al of religion; as the fruits of which in this and the three succeeding years, 64 united with the Church. See appendix to Dr. Robbin's Or- dination Sermon. Note E, Page 21. The Church at Plymouth examined all candidates for church-mem- bership — " What experience -they had of a law and gospel work upon their souls ; and the joractice was for men orally to make a confession of faith and a declaration of their experiences of a work of grace, in the presence of the congregation, having been examined before by the Elders in private, and then stood proi^ounded in public for two or three weeks. The relations of the women were ^^Titten, and read pubhcly by the Pastor; and the Elders gave testimony of the competency of their knowledge. In Nov. 1705, the Elders representing to the Church, that the obliging male persons at their admission to make a personal and oral relation, might be an hindrance to some gracious souls; they voted, that a relation given in writing and publicly read, and the persons standing forth publicly to own it, should for the future be as satisfactory to the Church as if delivered viva voce. Candidates were also examined upon the following doctrinal articles of religion — concerning God, his nature, attributes, the works of cre- ation and providence, the Trinity of jjersons in the Unity of essence — concerning man, his original state, his apostacy and the tempter to it, the sin itself and the effects ot it in the curse on himself and posterity, inward and outward, here and forever — concerning man''s recovery by Christ, his twofold nature, the reason why God and why man, his three offices and the work of each office, the several benefits coming by Christ, as justification, adoption and sanctification, with eternal glory; how we came to be partakers of Christ and his benefits by faith, the nature of faith, how the word is made effectual to faith; how God prepares the hearts of sinners to believe; how repentance is wrought and its nature — concerning the Church, its officers and ordinances, the proper end and use of baptism, and who the subjects of it, the end of the Lord's supper, what is signified by breaking of the bread and pouring out the wine, what requisite to worthy receiving, what the proper matter of self-examination— conctrnrng- the duty of church members towards one another, as love and holy watchfulness, what is required in cases of ofTence, whether ])ublic or private — and concern- ing the state of man after this life, the resurrection, general judg- ment, heaven, hell. " I know not," says the Rev. Mr. Cotton, '^in these thirty years, that any person examined, but did give a satisfying accountof these things, tlio' some much more fully than others; and tho' some did not presently give a direct and proper answer to some questions, yet in further discourse about it, it usually appeared they competently understood the thing." See appendix^&c.