BV 3797 .B7 Copy 1 ■SL lihratjj of %w$ttn. it*./,.. 73 V 3 73 7 btyri't *=/yo... UNITED STATES OF AMERICA. -/ &*£- /& / ' SERMONS, ADDRESSES & EXHORTATIONS.. BT 1/ REV. JEDEDIAH BURCHARD: WITH AN APPENDIX, CONTAINING SOME ACCOUNT OP PROCEEDINGS DURING PROTRACTED MEETINGS, HELD UNDER HIS DIRECTION, IN BURLINGTON, WILLISTON, AND HINESBURGH, VT., DECEMBER, 1835 AND JANUARY, 1836. BY C. G. EASTMAN. BURLINGTON: CHAUNCEY GOODRICH. 18 3 6. 2S&J2 Entered according to act of Congress, in the year 183d, by Chauncey Goodrich, in the Clerk's Office of the District Court, for the District of Vermont. -^r*fe PUBLISHERS ADVERTISEMENT The second day after the author of the fol- lowing sermons commenced a protracted meeting in Burlington Vt. Dec. 8, 1835— the Publish- er engaged Mr. B. J. Tenney, at a stipulated jprice, to attend all his meetings, and report his sermons, and what other matter he might deem of general interest, in short hand, and write them out fully with a view of publishing them. Mr. Tenney commenced, at once, to fulfil his engagement, and, being capable of following any speaker, and reporting his sermon or address fully, no doubt was entertained of his giving true and faithful copies. On the 17th, Dec. the publisher left town and did not return untill the 9th of January, during all which time, he heard nothing directly, or indi- rectly from his reporter, until he arrived at Mont- pelier on his return, ( 8th January ) where he heard many reports of Mr. Burchard's buying Mr. Ten- ney's notes &c. &c. A statement of which may be found in the Appendix. That Mr. Burchard, or his friends, should not be able to bring the charge that the publisher in- IV ADVERTISEMENT. tended to misrepresent or c garble ' his sermoas, he addressed a letter to him, at Hinesburgh, of which the following is a copy. Burlington, Jan. 19, 1836. Sir : — I have some six or seven of your ser- mons delivered in this town, — address to the anxious — address at communion — Prayers, &c. which I intend to publish. Should you wish to correct them, copies will be furnished you for that purpose. As it will give a more perfect view of your whole system, and of your c peculiar manner of illustrating truth? — I should like to add the man- uscripts you purchased of Mr. Tenney. — If you will send me those, I will publish them with what I have — give you an opportunity to correct the whole, and allow you a fair copy right. An early answer is requested. Waiting which, m I am sir, very respectfuly, Your obedient servant, CHAUNCEY GOODRICH. To the Rev. J. Burchard. This letter was put in the Post Office at Bur- lington the day it was written, and would reach Hinesburgh the Friday following. Mr. Bur- chard continued in Hinesburgh until the Monday or Tuesday after. That there should be no mistake as to the let- ters reaching its proper destination, the publisher ADVERTISEMENT. V at the same time, addressed a letter to the Post Master at Hinesburgh, of which the following is a copy. Burlington, Jan. 19, 1836. Sir : — I have, by this Mail, sent a letter to your office, for € Rev. J. Burchard. 5 Should he leave your town before you receive it, I wish you to ascertain where it may reach him, and forward it. Your obedient servant. CHAUNCEY GOODRICH. ToT. W. Gibb, Esq. P. M. > Hinesburgh^ Vt. ) As this publication has been often charged to the Faculty of the University of Vermont, it is due to them, and to the public generally, to say, that they had nothing to do, directly or in- directly, with any transaction connected with, or relating to this publication. The plan was formed and the Stenographer had been some time engaged in taking notes before it was known to any one of them. Many, may object to publishing from notes of sermons, taken at the time of their delivery. To this, the publisher will only say, that it is cus- tomary, not only to publish law reports, but ser- mons in this manner, and, that any sermon, or ad- dress, when once delivered to the public, is pub- lic property, unless the author secure a copy right, which he can do only by publishin. As an instance of publishing in this manner, the publish- Vi ADVERTISEMENT. er will only refer to a late publication, ( Finney^s revival Lectures' which were reported, as deliv- ered, and published by the Editor of the New York Evangelist without the aid of short hand. The publisher, originaly, intended to publish the sermons as delivered only without comment, and regrets, that a part of the notes w r ere disposed of, or any of the circumstances connected with it, or subsequent transactions should have occurred, which have rendered it necessary to add the ap- pendix to give a more complete view of the whole subject.* It has been the aim of the author of the Appen- dix, merely, to make a simple statement of facts without comment, and, as such, they are sub- mitted to the public, wishing every reader to form his own opinion of them, and of the peculiar system which has occasioned their pub- licity. C. G. Burlington, Vermont, March 21, 1836. *With the exception of the private conversation/ related, it ia believed every part of the Appendix may be full/proved, and to substantiate that the publisher has thought proper to add the dep- osition of Mr. Tenney. NOTE TO THE READER On page 66, first line from the bottom, for Dr. Taylor, read Dr. Tyler, Page 89, twelfth line from the top, for was, read were. Several other not important errors, have escaped our notice, in the hurry of publication, for which the indulgence of the reader is solicited. SERMON I. Psalm li., 12, 13. Restore unto me the joy of thy salvation, and uphold me icith thy free spirit. Then will I teach transgressors thy ways, and sinners shall he converted unto thee. My friends, David, who spake these words, was a king. Myriads' stood around him, ready to do his will. He cared not for worldly favor or pop- ular applause. And, indeed, why should he ? — for he possessed all that heart could wish. Yet although surrounded by these earthly blessings he had lost the joy of salvation. It was after his great crime — after Nathan had repeated before him the inimitable parable of the ewe lamb which pierced him to the very soul — it was then, I say he cried out in the language of the text : — ' Re store unto me the joy of thy salvation, and uphold me with thy free spirit. Then will I teach trans- gressors thy ways and sinners shall be converted unto thee.' David had lost the free spirit of grace and cried to God for mercy. David felt right, my iriends, — for what is a man without spirit? — what is a minister ? A corpse ! a spiritless corpse ! — a lifeless piece of clay. What makes a corpse ? The absence of the spirit. What makes a spirit- I tial corpse ? The absence of the Holy Ghost — the free Spirit of God ! Now, many of this Church are in a cold state, I dare say. I dont mean to say they are worse than in other places, but I always find them so. My friends, how do you feel ? I would ask you in a kind and affectionate manner, — how do you feel ? Have you lost the joy of your salvation- are you stupid and lukewarm? Well, just turn to your Bibles and see what God Almighty says about Church members who have lost the joy of their salvation. [Revelations 3d chapter, 13th 15th and 19th verses,]— Hark ! ' He that hath an ear, let him hear what the spirit saith unto the Churches — I know thy works, that thou art nei- ther cold nor hot. I would thou wert cold or hot. — So then because thou art lukewarm and neither cold nor hot, I will spue thee out of my mouth. ' What a tremendous rebuke was this to the Laodi- cean Church ! This Church is in the same situa- tion. Hear what God says, c ye are lukewarm,' that is, nauseous like warm water taken into the stomach — so then, c I will spue thee out of my mouth. ' And so he should too — for what can he do with a lukewarm, stupid Christian ? Why, he is neither the one thing nor the other : neither a Christian nor an infidel. You all remember the beautiful story of Jacob's vision of the ladder. — how, when he was flying before his infuriated brother Esau, he was overtaken by night in the forest — how he laid his weary head upon the stones which he^had heaped up for a pillow, and while he slept, with no lamps but the twinkling stars and no covering but the canopy of heaven, he had a dream, — he saw a ladder reaching from the earth to heaven, and the angels of God were ascending and descending upon it, and Jesus Christ, the angel of the Covenant was at the top. Now, this ladder represents faith. All of you have been up some'rounds of it. There's a man gays he has been up on the fifth, and is now on the third. Here's one who says he has been on the eighth round, and after having retrogaded three rounds, now stands on the fifth. There's a man out yonder, says, c I believe I've been up some rounds, and was once on the fourth.' Well, where are ye now, friend ? c Why, to tell the truth, I'm flat on the ground ! Now friend, you who profess the religion of Jesus Christ — Wake up ! — Wake up, and become ardent in the cause. Depend upon it, if you continue in your present lukewarm state, you come under the awful de- nunciation of Jehovah. You must have faith. God can't use ye without faith and he wont use you ! — You must put away the sin of damning unbelief. Murder holds no comparison to the great sin of damning unbelief ! There's a man, now — Let the minister ask him, Do you believe ? 1 Why yes.? — Well, have you got faith, friend ? ^-~ What round are ye on ? — He'll look him right in the face, and say c Why, really I don't know — I believe I haven't got much faith, but then you'll find we're all just so. All just so? How ri- diculous this is. — There's a man from Manchester holds a promissory note against a merchant in Burlington. It becomes due, — he presents it. c Oh, I can't pay it,' says he. Can't pay it !— Why not ? — Aint you able ? c yes, — but we donH pay our debts here in Burlington. If you'll just take the trouble to enquire, Sir, you'll find us all alike in Burlington.' Well, you don't suppose this is going to excuse you, do ye? — Here Sir? I've got your promise and your signature and you must pay me. Now friends, dont you see your being all alike dont excuse ye. The very mo- ment the Church get out of the way, salvation will flow like a mighty river ! Now, sinner, dont you stumble over cold, life- less Church-members into hell, — Don't delay — . dont wait for them to grow better, but give your hearts right up to Christ. I don't want you to be a long while under conviction — I don't want to make you willing to be damned for the glory of God.— It's as much as I can do to make people wil- ling to be saved ! People used to think a man must be a long time under conviction — -three or four weeks at least, and very often a man would be six months getting religion. But my friends, this is all wrong. I tell you it's all wrong. — It is just nsthe devil would have it. Dont you know n man sins against the Holy Ghost when he's wait- ing, waiting, waiting for a sudden conversion as if by a galvanic shock ? To make it plain. Sup- pose I had a son Henry,— He had run away with old Gihbs, the pirate, and had gone with hipa to the West Indies in his little schooner, and killed twenty men. 1 happen down to New York and meet him on the dock. Says I, you must leave off this awful business and return home, or you are ruined forever. Tell me directly, will you doit? 'Well,' says he 'I dont exactly know about that, father. I dont know as I feel pre- pared. — I want to reflect a couple of hours, wheth- er I'll murder any more men V Why, my son, you ought to be damned for hesitating a moment! Ah sinner, you've murdered Christ — your Savior your only hope ! How long will you continue to pierce his side by continuing in rebellion against him. c Stop, 5 say you, i I want to reflect whether to drive any more nails there P When a man is under conviction, what shall he do ? Why, the minister used to tell him to read his Bible and pray. Now I jjont want you to do so, you will be apt to distract your minds and ulti- mately lose all feeling on the subject. Fasten your minds on a few, — two or three of the most prominent promises. One is as good as twenty — give yourselves up to Christ for him to rule and reign over you for time and eternity, and you shall obtain salvation, Suppose I was drowning. 6 — had fallen overboard : — there were twenty ropes thrown out. I take hold of one, dont like it — try another, and another. Pll choose this one* No, that is more convenient. All this time I am growing weaker and weaker, and get benumbed with the cold, and at last sink down and am lost among all these chances of escape ! Now, 1 should be a fool, shouldn't I, to throw my life away so? Well, the sinner acts just about as consistently when he thinks he's going to get sal- vation by reading his Bible merely. Do you want a revival here ? ' Why yes,' Well how are you a going to get it, if you have lost the free Spirit of God, and have no faith ? 'Owe are going to pray. We'll pray in our closets and in our families, as we have done We'll go to meeting and to conference. ' Why, my friends, do you expect a revival on these conditions ? Nonsense! c But we hope the blessing will come.' Hope it will come ? God commands yon to have it. If you want refreshing here — if you want sinners, who are exposed to the eternal wrath of God, to be converted, you must come to the determination to exereise faith. Faith in the Lord Jesus Christ. You must form the reso- lution ! Faith's what does it. Make up your minds to do it . Before y<*u can do any thing you must form a determination. Why you couldn't have come to this house if you hadtft first deter- mined to do it. Now Christians, you see how necessary it is that you have the joy of your salvation restored. It's of no use for you to talk to sinners unless you have the spirit of God in your ovm hearts. They'll laugh you to scorn and make you asha- med of it. [Keep those boys still there, by the door.] O what a stupid state this Church is in ! My soul ! You have been as cold as Greenland these two years! — You'll almost freeze one to death ! The Church must come out ! Come out • If you want to get to heaven yourselves or see others converted, you must act in earnest ! Dont serve the devil any longer with one hand and God with the other ! There's no being on earth I so detest as a hypocrite. I wont be one. You eant talk about God and salvation. i Ye are dumb dogs. J You need not laugh, — this is Scripture. God calls you so. You cant talk about these things, &o as to make people believe what you say. Why not ? For this plain simple reason. ' Out of the abundance of the heart the mouth speak - eth.' See that man there, — what's he doing? He's making a speech at the election. Dont you see the people crowding around him, — all attention. What makes the man talk so ? O, politics ! poli- tics i politics ! He's full and running over with politics. So with the tract agent. I never saw a tract agent in my life but was full of tracts, tracts — nothing but tracts. He's all tracts, with- 3 out and within. His whole soul is in the work* and so it ought to be. Just so with the Temper- ance agent. — He's all temperance. Just so with the lawyer. He's always talking of his briefs. The doctor — he can hardly meet a man without almost instinctively, trying to feel his pulse. So with the warrior. — Even on his death-bed he is full of his profession. In his last dream Napole- on cried out c To battle!'' So with the Christian who feels the importance of his subject. When he feels as David did to cry out ' restore unto me the joy of thy salvation,' — what then ? c Sinirera shall be converted unto God. ' Christians ! You who profess to believe cha sinners are exposed to eternal damnation, — you must get the joy of your salvation restored and pray, and get back the free spirit of God in your own hearts, or they will never, never, never be converted ! Your only hope is in the Spirit of God. You cant talk to sinners without it, any more than I can. I wouldn't have come all the way here to Burlington to try and have these poor lost sinners converted, unless I had supposed that the Holy Spirit was here ! Talk to a sinner about his eternal interests, without the joy of salvation and the spirit of God in your own hearts ! Why you might as well talk to the armed rhinoceros or Norwegian bear! 1 believe God sent me here. I came to help your minister, and if the grace cf God assists me, 1 will help him as a poor piece of clay. But to what purpose do I entreat the sin- ner to repent, if I have not GocPs eternal Spirit lighting up my own heart, and showing itself in my very countenance! 1 might as well entreat the lightnings to stay (heir coarse ! God help this Church to see their need of faith and of the Ho- ly Spirit ! And now, sinners, — let mi tell you, you are in the hollow 7 of God's hand I — One single breath of the Omnipotent Jehovah woi; you to per- dition in a moment ! God be just in doing it, and all the hosts of heai Id shout Amen! — Amen ! ! — Glory be to God ! Yet he upholds you — guilty rebels, every ! yj draw ! Be ye reconciled to God is til you must obey it, or you are 1 A Mr. , one of the converts at Middle- bury, had been seeking G is bible for 20 years. He came to . aiing— -gave up his heart to Christ while siUii .at anxious seat, and fell into the arms of Jesus !. And now, I want every man, wc: (j ou * n &e gallery there too) to cc -Q these anxious seats. Come ! Come forward ! We wont hurt ye ! [ Comes down from the pulpit] Many a one blesses the day when he took this first step e Dont be ashamed of Christ ! — Make room, there you old professors ! — Clear those seats if you please! Come, we invite you to come forward. Christians will pray for you. God hears and an- # 10 awers prayer, dont he ? May be you will get the blessings ? Mr. Converse. Many regard this as a com- mitment. It is so. This is just what w r e want. Ought you not to commit yourselves at some- times ? Most certainly. Mr. Burchard. Many have objections to this method of proceeding, but if any man can tell me a better way I will thank him. I certainly would thank hira most kindly. Supposing a man has the fever and ague — he feels very cold. — He is a shivering round on the East side of the house and can't get warm. All he can do, he can't get warm. I raise him up and take him around to the South side. The sun pours down his rays f and he soon begins to feel comfortable. Before, he had only the light : — now, he has the rays. We have put him w 7 here he can feel. The man that takes these anxious seats will be apt to take them again, and again, till finally, he gives up his heart to Christ and goes home rejoicing. As brother Converse has just said, we want to get the sinner to commit himself. What are you do- ing there, Paul ! Take care ; — aint you commit- ting yourself ? 4 Blessed be God, I am,' says Paul. But aint you saying a little too much, when you declare that you will serve Christ whom you have just been persecuting. ' No, 5 says Paul c I will do all I can to glorify his name, and thank God if I am counted w 7 orthy to suffer reproach for hi* 11 name's sake. 5 Here's a committal, Paul the great apostle of the Gentiles committed himself. [Burchard mounts a bench.] Sinner ! hear what the prodigal says :- — I've strayed from my father's house — I've wandered far from the path of duty. Here I am, all in rags — nothing to eat but these husks. 1 cant eat husks ! Well, says I, why dont you go home to your father's house — he has bread enough ! O says he, I cant do that. I cant commit myself. I'll do every thing but that ! — but cant commit myself. I'll do every thing but that ! But finally, he musters his courage and sets out. It's done ! — He arrives safe, and his father weeps and rejoices over his long lost son ! So with the sinner. He's willing to do every thing but the right one. Willing to be any thing but a Christian. Now, sinners, I want to get your minds into the willing posture. I want to introduce a train of thought. Nothing is so well calculated to pro- duce the desired effect as these anxious seats, I wouldn't have you think there's any virtue in a front seat, but by taking these you commit your- selves — you take the first step towards the king- dom of your Heavenly Father. To illustrate. Suppose I tell my son, 'Henry, you must go and plough to-morrow.' To-mor- row comes. Says I, ' Henry, why haven't you ploughed as I told you ?' ? Father,' says he 'I've come to a determination not to plough any more. 12 1 urge him, he continues obstinate, and wont do as I bid him. l Well, ' says I, c Henry if you wont do as I want you to, you must leave my house. — Here are fifty dollars, — take them, and dont let me see you again till you alter your course of conduct and become willing to obey me.' He takes the money and starts off. Well, he gets down to New York, — gets into a gam- bling house among sharpers, andbefore he knows it, loses all his money. It's all gone to the last penny. He sells some of his clothes, and sets out to come home. He is taken sick at Poughkeepsie and is obliged to stay there a long time. One night about 10 o'clock, — just as I am reading a chapter in the Bible before going to bed, — who should open the door but my son Henry. He walks right past me, and kneels — in the attitude of prayer. I could hardly believe my eyes — he was pale and emaciated, and his garments all tat- tered and torn. Says 1, Henry, — did I not tell you never to let me see your face again till you became a better boy ? 'Father, ' says he, 4 I am sorry for what 1 have done. 1 have been sick, and as I don't expect to live long, I have come all the way back to get your blessing before I die.' I see he is penitent; — his haggard looks tell me he is in earnest. I lay down my Bible, clasp him to my bosom, and he is forgiven in a moment ! This is the very course you ought to take, my IS friends. Give your hearts right up to God your Heavenly Father, and he cannot refuse you sal- vation, — he has promised it and his promise shall stand forever. * * "* * SERMON II. I shall make a few plain remarks on the portion of Scripture contained in the Gospel according to Mark 10th chapter — from the 46th to 52d inclu- sive. •And they came to Jericho : and as he went out of Jericho with his disciples and a great number of people, blind Banimeus the son of Timeus, sat by the highway side begging. And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou son of David have mercy on me ! And many charged him that he should hold his peace, but he cried out the more a great deal, Thou son of David have mercy on m». And Jesus stood still, and commanded him to be called. And they called the blind man saying unto him, Be of good comfort, rise, he calleth thee. And he, casting away hi3 gar- ment, rose, and came to Jesus, And Jesus answered and said unto him, what wilt thou that I should do unto thee ? The blind man said unto him, Lord, hat I might receive my sight. And Jesus said unto him, Go thy way : thy faith hath mad* thee whole. And immediately he received his sight, and fol- lowed Jesus in the way.' The object of Christ's mission was to make it consistent for God to save souls, who were ex. posed to the curse of his violated law. He was 15 such a Saviour as we want — he was bone of our bone, and flesh of our flesh. He could sympa- thise with the sons of men, for he was tempted in all points like as we are, although without sin. He was born of a virgin — his cradle was a man- ger and poverty his lot. The Son of Man had not a place whereon to lay his head. He was sought unto by many and turned none empty away. Even humble females came to him for ad- vice and instruction. And, I dont know why it is so — but such is the fact that at the present day twice as many females as males attend the ordi- nances of God's house- But to return : Bartimeus, the son of Timeus sat by the highway side begging. We may sup- pose, to paraphrase it in our own way, that he sat just as we see beggars now a days in the streets of our large cities, to obtain a penny from the passing traveller. By and by a noise comes to his ear. He hears the sound of coming feet, as the multitude comes nearer, like a great army; 1 What's that noise there ?' he cries. * Hark ! What's that sound I hear?' ' The Son of David is coming !' Now this poor blind Bartimeus was an intelligent sort of a man — he knew a Mes- siah was promised, and he believed in him. They had read the Scriptures to him. — He had heard of the Son of David and of the miracles he had wrought. Hark ! he hears the people shout— 16 1 The Son of David comes!' 4 Now, says he to himself, I'll have my eye opened. — He cried out in the language of the text, c Son of David, have mercy upon me ! — Have mercy upon me !' Stop your noise, said some one in the crowd, — you poor, degraded beggar ! — What ! do you suppose the Son of David will answer you ? But he cried out the more. — c Son of David — have mer- cy upon me ! ' Just then the Messiah was pas- sing, surrounded by ten or fifteen thousand peo- ple : — for our Saviour used very often to preach to five, or ten — or even twenty thousand. ' Now,' thought Bartimeus, c this is my only chance.' He cried out again, at the top of his voice, — c Son of David, have mercy upon me.' He heard him this time. The Messiah stood still and command- ed him to be called. Some of the multitude took him by the hand and led him to Jesus. < What do you want, blind man ? ? says he. ' Lord, that I might receive my sight !' No sooner said than done, — the scales fall from his eyes, his sight ii restored, and he goes on his way rejoicing. Now sinner, this is just the course I want you to take. Go into your closets — pray for your- selves that God will give you light. Some say a man's heart is a closet. No, no, it only means privacy. How would this sound, I want to know ? —•' Do you, Mister Benson, go into your heart, and when you have got in, shut the door of your 17 heart — (mind that), and then Mr. Benson, do you pray.' Pshaw! Nonsense ! In the original it means a warehouse, a shop, a parlor, or any* place of privacy. If you dont get an answer the first time, go again and again — but keep praying till God hears your petition, and you obtain salva.- lion. Well, says one, I thought prayer was simply a desire of the heart. No, no ! Bartimeus migh have sat by the way side all his life time, all the time sincerely desiring in his heart to have his sight restored. Dont you see the mere desire wont answer ? This poor blind man prayed — he called earnestly and sincerely upon Jesus : — and the more the multitude opposed him the moi€ he prayed. So you ought to do my friends ; — I tell you— -you go to meeting altogether too much : — Every sermon you hear only increases your load of guilt. It wont do for you to go on as you have done for years past, never praying at all. If you ever mean to be Christians you must expect op- position ; — but pray although you are opposed by principalities and powers. Ah sinner! Could you realize your own situation, how you would pray ! How you would agonize \ Go — look at that burial ground ! The lightnings flash, and the winds whistle over it !-r-ali else is silent ! You cant tell bow many have gone to hell from Bur- lington J It oisght to make you tremble to ihi*k 5* 18 of it. The very thoughts of eternal hell will . make a man's hair stand ! I entreat you then, to •pray like the poor blind man, c Son of David have mercy on me !' Bartimeus threw off his outer garment that he might run more easily among the multitude. This represents self righteousness and all merit for the works of the sinner which must be cast off. There is no merit in a long conviction. God never re- quired any such thing. If a boy hated his father do you think he would get any praise for delay- ing to do his duty and becoming a dutiful son? No ! every day he continued in rebellion would enhance his guilt. There is an error which pre- vails very extensively in regard to this subject A man is seeking for salvation : he has been fou r weeks under conviction. The minister tells him to go home and read his Bible and pray, and if he continues in the same state of mind, he may con. elude that he has got the c effectual calling^ and if not, that it's only the c common calling^ Well, if the man concludes that he has got the effectual calling, at the end of some weeks he is taken into the Church. c There,' says the deacon, c mark my words, there's a man that'll wear.' Now my friends, this is wrong — wholly wrong, The reason why so few errorists are converted is that they do not feel their blindness — they don't feel as if they stood in need of a Saviour. Mister you may contradict this, if you please but you'll 19 find it true. Mark me, I say, you'll find it true. Well, when a man asks like the poor jailer ' what shall I do to be saved? 5 shall I tell him to believe' and give up his heart to Christ ? Stop, says onei you ought to be six weeks about that ! Yon ought to be in anguish of soul a long time, — and then, perhaps, God will have mercy upon you, when he sees how you are struggling. Nonsense ! The fact is, this is a contrivance of the devil, making men put confidence \n a long tedious con- viction, and then making them claim salvation m consideration of what they have suffered. It is all self righteousness, which must be cast off as the blind man's garment was, or you can never have your eyes open to a s£nse of your situation. Self righteousness clings to man as tight as his very skin. — The sinner cannot submit to say 4 l am a poor, blind, miserable wretch exposed to God's vengeance.' He still flatters himself that he has some merit — some redeeming traits in his character. I have read of an Athenian soldier, what we now a days call a grenadier. A vessel — one of the enemy's vessels was pushing off, — The army was coming up and he ran out of the ranks down to the beach and caujht hold of th« prow with his right hand. They cut that off. — Then with his left. They cut that off. He next seized the prow w r ith his teeth — off went his head. With just such desperation the sinner clings to his self righteousness ! I heard of a gentleman 20 in Virginia, a pious man. He asked one of his aegroes one day, who had experienced religion, how long he was under conviction. ' Two days, master. 5 Two days ! said the gentleman, I was two months under conviction. Well, master, said the negro,it always take you rich men a great while to go to Jesus, you got so many clothes — but when poor black man feels he need Savior, — he got no property — no clothes to trouble him — he runs right to Jesus ! It is a fact that salvation flows to honest, unsophisticated country people, with far more ease — they know salvation must come through the channel of ordinances, and they come into the kingdom with far less trouble. But feo return. When the poor blind beggar had his eye opened, he leaped for joy — he gazed around him, he saw the ■multitude — .every thing looked beau- tifully. He looked at the cerulean arch over his boad with admiration — he gazed on the face of the handsomest man that ever lived — the Son of David, who had just opened his eye ! What a moment of delight was that ! Thus feels the soul loosed from sin by the Holy Spirit. Thus the young convert feels 5 as it is well expressed, 'full ©f joy unspeakable and full of glory !' How did poor Bartimeus go to Christ? H© could not walk alone, being blind. Well, why didn't he despair ? 0, because he knew that some of those who were not blind would help hipnu They took him by the arm and pressed through 21 the crowd — they cry c give way ! — give way V and the surrounding multitude stood back. They led him right up to Christ : — 'There, Messiah, we've brought you a poor blind man, who wants his eyes opened — we cant do it.' ' I know it,' says he, you have done your duty, the rest remains for me. ' They had brought the man where he would *eel the mercy of the Saviour. They had brought him directly before his notice. Wei!, when I ask you by and by to come forward, you will ask ' why take the front seats 9 Why take the front seats ? What good will it do ?' Why would yon place a man who had the ague on the south side of the house ? Why, to warm him I suppose. What makes the boy take a convex glass and let the rays of the sun fall upon it ? This might seem a little curious at first, but pretty soon you see the powdev flash, and then you see he has been bringing the rays to a focus. Now, just so by these anxious seats, we purpose to bring truth to bear on your consciences. SERMON III. Matt. xiv. 22, 31. And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the mul- titudes away. And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone. But the ship was now in the midst of the sea, tossed with waves : for the wind was contra- ry. And in the fourth watch of the night Jesus went unto them, walking on the sea. And when the disciples saw him walking on the sea, they were troubled, saying, it is a spirit ; and they cried out for fear. But straightway Jesus spake unto them, saying, Be of good cheer ; it is I ; be not afraid. And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water. And he said, Come. And when Pe* £er was come down out of the ship, he walked on the w y ater to go to Jesus. But when he saw the wind boisterous, (that ia "blowing violently, and the waves roiling) he was afraid ; and beginning to sink, he cried, saying, Lord, save me ! And im- mediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt ? A few remarks by way of inference. Firstly, While Peter could walk he was not afraid, but when the wind became boisterous, he became intimidated by the circumstances around him. They were such as would frighten any man. — As he looked at them, and the apparition before him. his very heart sank within him. His feet began to sink the moment his faith failed him. This gave rise to the crj c Lord, — save me !' I will 23 only detain you about fifteen minutes with this in- dividual. I dont design to give you a discourse this afternoon. I cant do it and get through with the business which is to be done. But then, to return to this man. Suppose, when he was safe- ly on board the vessel and was walking on the plank, after he had been taken out, he should ad- dress his Saviour thus : — 4 Master, I have been thinking about this affair. It makes me feel very uneasy. — I believe I ought to have been taken up on the right side of the deck of the vessel. 'Well,' said his master, l you was overboard, wasn't you, Peter ?' O yes — Pve no doubt I should have been drowned before this time if you hadn'nt helped me out. ' Well, Peter, if you are only safe, why need you to care which side of the ship you were taken out on ?' O I dont feel safe — I think I cant be really safe. — -To tell the truth you did not take me out as I expected.' 'Well, Pe- ter, if you aint satisfied, just jump overboard and try it again.' O no says Peter, thank you. Pd rather stay where I am !— but after all, I believe I aint exactly safe. Some people talk just about like this. ' O we like salvation. — Like to see sinners converted, but then — we dont like the way you doit /' They are so wrapt up in prejudice, that they don't care i^ men all go to hell, if they wont be saved exactly according to their notions. They're very much u rejoiced to see sinners get into the ark of safety, if they'll only come up on the right side of the ship. What folly! — to set themselves up to dom- ineer over God Almighty —to say how his eter- nal spirit shall operate ! ! 4 The windbloweth were itlisteth, we hear the sound thereof, but cannot tell whence it cometh? or whither it goeth.' Who would think of finding fault with the wind for not blowing just to suit him ? Here comes a man. — Says he ' I wont have anything to do with such a wind. You may talk as much as you have a mind to : I wont have any thing to do with these Vermont winds. They dont blow at all as they do where I live.' Well, friend, what are you going to do about it, eh ? — I dont believe your muttering and scolding will change 'em nuch one way or the other. 'Well, 5 says he, c I told you I wouldn't have any thing to do with them, and I wont — that's flat !' Well, what's the result ? The poor man scolds and frets about the wind, but the w T ind continues to blow on in spite of him. Just so when there is a revival, and the wind of the Holy Spirit is blowing mightily, and sinners are prostrated by its influence — Some men say 6 I wont have any thing at all to do with it — I object to it altogether. It doesn't agree with my metaphysical mind, I would say, I mean, my old fashioned notions, — and so on /' Why didn't he put me over three or four streaks 25 of plaiik says Peter ? True I hope I am safe, but it aint in the way I expected, Dont you see friends, this is mere nonsense ? You're a pretty fellow, aint you, Peter ? —what's the difference to you, I want to know, so long as you are safe aboard the vessel ? Secondly. Another query which might have arisen in Peter's mind. < I don't know as I was in the water long enough. I rather think I ought to have been there about three weeks !' What's that, Peter ? c Why — I am afraid I was not in the water long enough. — If I had only laid there three weeks, then the master might have taken me out, and it would have been a complete cure. — I should have felt perfectly safe. ' Well Pe- ter, is there any other reason why you feeldissat isfied ? '0 yes. I dont know — I believe I didn't- feel bad enovgh when I was in the water ! I ought to have gone down two or three times, (I believe they drown the third time) but if I re- member, 1 didn't go down at all. I dont believe I felt bad enough. They say it is indispensably necessary to feel like death in order to be safe,' O what nonsense I And yet people now a days talk just like this ! ; No,' says Peter, ( My Sav- iour put me as upon a rock, and I am safe, thanks be to his name ! I cried out, Lord, save me, — 6ave me any how. I give myself away : — the Saviour was there and caught me ! A word to you sinners. You must take th* 26 same course. You are drowning — not in a wate ry grave, but in eternal hell f Just cry Lord, save me — exercise faith, for when Peter's faith failed him his feet began to sink : — throw your- selves into the arms of God's mercy, and he will put your feet in a sure place, even on the Rock Christ. And now I want every man woman and child to come forward and take these front seats. &c. &c. SERMON IV. I will direct your attention for a few moments to the 5th Chapter of John, 3d verse, last clause : Except a man be born again, he cannot eee the Kingdom of Hea- ven- By these words of the Lord Jesus Christ, to the celebrated Nicodemus, a ruler of Jews, he ap- pears to have been a very amiable man — it is not said in the text that he was not — what the world calls c a good sort of a man.' He was somewhat acquainted with our Saviour, and with the mira- cles he had wrought- He wanted an interview with him — I say he wanted an interview with him, but the reproach was so great — so great was the disgrace of associating with him, or of being seen in his company, that he set out by night to visit the poor persecuted Jesus. Entering the house where he was, he instantly recognised him. 4 Rab- bi,' says Nicodemus, ' we know that thou art a teacher come from God, for no man can do these miracles that thou dost, except God be with him..' Now our Saviour understood all about him ; he knew what was passing in his mind, and had known from eternity. He answered him, to par- aphrase it in our own way, ' I know all about you, Nicodemus; I knew perfectly before even you left your house. I tell you .verily, ' except a man be born again, he cannot see the kingdom of God.' I acknowledge you to be an amiable man. You go- to the Church; pray regularly. Your exter- nal deportment is perfectly good. In one word, my friends, he was just such a man as you and 1 would wish to be. What said our Lord ? Verily, Nicodemus, notwithstanding all your morality, you must be born again, or you will never see the kingdom of God. In perfect astonishment, Nicodemus asks again, ' How can a man be born when he is old ? Can h # e enter the second time into his mother's womb and be born ?' Jesus an- swered, c Verily, verily, I say unto thee, except a man be born of water and of the spirit, he can- not enter into the kingdom of God. That which is born of the flesh is flesh, and that which is born of the spirit, is spirit. Marvel not that I said un- to thee, ye must be -born again. The wind blow- eth where it listeth, and thou he are si the sound thereof, but canst not tell whence it cometh, or whither it goeth., so is every one that is born of the spirit. Nicodemus answered, and said, c How can these things be ?' . Now my beloved friends, the astonishment of Nicodemus, was no greater than that of many others, now-a-days. We shall treat this subject in a syllogistical manner, and casting away all re- 29 liance on our own strength, hand you over to Hiia 4 who spake as never man spake. ' Hark! you will hear him, first Romans 'filled with all un- righteousness, fornication, wickedness, covetous- ness, full of envy, murder, debate, deceit, malig- nity.' Once more, third chapter of the same epistle, speaking of the wicked : c Their throat is an open sepulchre ; with their tongues they have *jsed deceit : the poison of asps is under their iips. 5 What an expression, — c their mouths are an open sepulchre,' full of dead men's bones ! — rottenness! — throw off the lid: see the greedy worm rioting in the mouldering flesh ! The mouth of the wicked is just like this: c an open sepul- chre ;' their mouths are* full of cursing and bitter- ness ; there is no fear of God before their eyes. Is not this Scripture ? Why yes. The truth is, men donH think of these things. So much for the character of man ! There is not one of you, professors of religion and all, if God should withdraw his blessed spirit, who would not become murderers, w r hisperers, back- biters, haters of God ; these consequences would follow in an instant. Do you want proof? Look at France. When the goddess of liberty was set up, and the citizens of her capital worshipped at her shrine! When every bible w r as thrown from that ancient city. Blood flowed in the streets of Paris a* noon day. All law was at an end ; there was anarchy and 3» so wild misrule! Read here the character of man. Now let us describe God. Ishall hand you over to God's own poet— Isaiah ; c I saw also the Lord Bitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the Sera- phims; eaeh one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried to another, holy ! holy ! holy is the Lord God of hosts ; the whole earth its full of his glory ; and the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, woe is me ! for I am undone, be- cause I am a man of unclean lips; and I dwell in the midst of a people of unclean lips ; for mine eyes have seen the King, the Lord of hosts. Here you have the description of Almighty God. Hark! the very angels of God— the Cherubim and the burning Seraphim— veil their faces with their silvery wings — crying holy ! holy J holy ! is the Lord God Omnipotent ; the whole earth is full of thy glory. ' The very heavens are unclean in thy sight.' Now bring a man all rotten, full of pollution, whose mouth is the open sepulchre, I have just described — take him into the flaming presence of the King of Kings- What has he to do there ? What have I to do with — r ap rap, rap. They know the knock. A gambler cant be mistaken. He is introduced. — They sit down around the table. The cigars and brandy bottle are set on, — they sit and play and chat and grow merry : — and if ever that man sung a song of deliverance, it was that he had got rid of those ' sycoyhantic old deacons.' 36 ( Well, let us reverse the principle. You'll see it will apply just as well. Let there be six or sev- en gamblers and only one deacon — a very pious man, but with more zeal than knowlege. The deacon is up on deck, walking, and gazing at the starry vault over his head — it's a beautiful night. By and by he breaks out and sings one of his fa- vorite hymns, * When I can read my title clear To mansions in the skies,' or some such one- Hark ! The deacon hears a noise below, he listens — 'high,' — l low^ — 'garnet 1 whist.' (it must be whist they're playing) — and then comes up a muttering curse as from the very belly of hell ! c What, what,' says he, 'what'fr this !' The deacon is a good man, but hasn't seen the world. 4 I'll stop these wretches' says he, * come what w 7 ill.' Down he goes into the cabin. 4 Put up those cards, 3 says he," c dont you know you are violating God's law ? — why, I am aston- ished /' They lean back in their chairs, and look at the deacon, and wink, and a kind of suppres- sed laugh goes round. — c Wontyou set by and take a hand r' says one. The deacon is embarrassed, he hardly knows what to do ; but finally recollect- ing the old adage c not to cast pearls before swine,' retreats. Well the poor deacon tries the fore- castle and hold, but finds both occupied ; and ever and anon as he paces the deck, hears the curse come up in the very dialect of the damned ! 37 He is in perfect torment, ' this is hell enough for rae,' says he, c I hope I may never see a worse one.' He goes to the Captain, — • I want to go ashore' — C I cant carry you,' says the Captain. 4 I'll give you twenty dollars,' says the deacon, or fifty dollars, or one hundred dollars, if you will only put me ashore.' 4 1 cant do it,' says the Captain, 4 it's impossible ; I can put you overboard if you wish, and then you may swim ashore.' 4 No ! No ! I want no such thing.' He prays,' Lord save rae from this belly of hell, and grant that I may get away from these wretches, and put my foot once more on land.' At last the ves- sel gets into port ; he meets his friends on the dock, who are expecting him. They shake hands and he is so rejoiced he can hardly contain him- self. 'We had six or seven notrious gamblers aboard,' says he, ' continually cursing and swear- ing. I pray I may never get into a worse hell. But is there any meeting to night ?' 4 Yes — go up street by two white houses — turn the corner, and you'll see a large brick house ; you'll find a meeting there.' The deacon goes according to direction. He comes into the prayer meeting just as they are singing, * We are marching though Immanuel's ground, To fairer worlds on high,' He hears them talk and pray, and if ever he was happy it was at that moment. Well, you say this is an extreme case ; so it is, 38 but you will invariably find it just so in every other case imaginable. Just so when we want you to come forward to take the front seats— ma- ny reply tartly, f Cant you pray for me as well where I am ? — Pm very well seated where I am.' What makes a man talk in this way ? Because, he doesn't like to come where he knows Chris- tians will talk with him. He w T ould rather re- main with those who feel as he feels, and talk as he talks. This is common sense. Well, according to the text ; no one who is not born again by the influences of the Holy Spirit — the third person of the Godhead, shall ever see the kingdom of God. Sinner, what would you do in heaven? c I would wander over the fields of paradise, and see all that was worthy my atten- tion.' So you would. l I would hear the music of the heavenly harps.' So you would. c I would visit the Apostles and martyrs.' So you would. But after you had been there six weeks, you would wish yourself back again. You would be a poor wandering exile. What would a man do there who denied the eternal deity of Christ, which is the key stone to the whole Christian ed- ifice '? He could not praise him when he had never believed in him as his Almighty Redee- mer. How could he sing of the merits of the Lamb of God, when he had never trusted in him ? The very devils in hell believe in the eternal deity of Christ! they are in this respect more like 39 Christians, than the errorists either of England or Burlington. Yes ! the very lost powers of the pit believe and tremhle. Take one of these, and place him in heaven ; what could he see to ad- mire ? Infinite holiness and happiness ? Would he gaze with pleasure on the enjoyments which once were his? Heaven would be to him the worst of hells ! Take even the moral man, the respecter of religion ; place him in heaven among the angels and spirits of just men made perfect, and his prayer would be 'deliver me P The an- gel puts a golden harp into his hand — Hark! what could Nicodemus (a very amiable man) do in heaven ? The angel puts a harp into his hand, after he has seen all. ' I have seen everything,' says Nicodemus, * and wish to go now. 5 c No, no,' says Gabriel, 'you must stay and sing the ever- lasting praises of Jesus Christ, with all the hosts of the Redeemed.' 'Nonsense!' says he, 'I sever believed in him.' He would pray Gabriel to deliver him, my friends, and would be in com- plete misery till he got out. How could he sing- praises to a Redeemer whom he never trusted in, or tried to obey ? He could not from the very nature of the case. He would want to get back to those worldly honors and pleasures which had so long engrossed his attention. To illustrate this. Suppose a young man — one of the merchants of Burlington, goes down to the city of New York to purchase his stock of snoods. 40 He has a very rich uncle there, whom he visits. His uncle is very glad to see him and urges him to stay. He prolongs his visit — stays longer than he expected. One morning he tells his uncle — says he, 4 am going to Burlington.' < Going to Burlington ! why, what do you mean ? — Do you want to leave your uncle ? Haven't I treated you well?' 'O yes, and I am very thankful for it, but to tell the truth, I left my heart there ■: — home is home* even though it be Burlington : besides, 1 have just received a letter stating that my wife is very unwell.' c What says his uncle, 'do you prefer that little village of Burlington to the city of New York — one of the finest cities in the world ? If this is the way you slight my good- ness to you, I'll make you stay.' Now, suppose it was decreed so, that he could detain him, what do you suppose his feelings would be ? The most excruciating misery mind could conceive of. he would scale any barrier — he would wade through fire and water, to return to the objects of his affection. He had wandered all over the city — he had seen the Park and Battery. c O' says he, ' I must go ! I must go — I can't stay away any longer from my home. I must go back to Bur- lington !' Just so with the sinner. After he had seen every thing and satisfied his curiosity, every mo- ment you keep him in paradise after that, would 41 seem an age. You make it a complete hell for him ! And you may contradict this, if you please — but if you live till you are gray, you can* never make two and two any thing else but four. You canH make five of U ! c Stop, 5 say the errorists, i you make up a doc- trine for*is, and then fight against it. We admit 4hat we are sinners.' Well, says I, you must be horn again, must not ye ? c O we believe we shall all be changed in a moment, in the twinkling of an eye — the Bible says so don't it V But when will you be born again, says I, — when you die ? 'O we believe in Liberal Sentiments. We shall all be changed, — that change is the new birth. — We mean to live a good moral life and all will be well with us.' My friends, this is the doctrine of the devil ! — who but Beelzebub could delude men in this way ? According to your notions, the physical pang of dissolution will change the whole man : will produce a radical, entire change. As well might I expect a Canary bird to change his color by merely loosing him from his cage. I open the door— he flies away. — i Well,' says one, you don't spose that's going to change his color, do ye ?' Why yes, I do. I wait patiently — he comes back after three or four weeks. ■ Is he white ?' says you. No, says 1,-^1 guess he aint changed much. 'Well,' says you, 8 you must have been very foolish to have expected any such thing.' 4* 42 Well, Mister, you say the soul which Is shut up in the cage — that is, the body of the poor, rot- ten errorist, — the very moment it is liberated, will become white as snow. He goes on till he is fifty or sixty — sickness overtakes him — he be- gins to crumble : — You say the very moment he breathes his last breath, that very soul which one moment before was black with pollution, becomes changed and fitted for heaven — and wings its way to the bosom of Abraham ! There goes the Uni- versalian ! — he goes and takes his seat at the right hand of God. His motto on earth was 'eat, drink and be merry,' and he has now gone to the abode of everlasting blessedness. Nonsense ! There is not a child in this house who does not know better. When is this change to take place ? When a man is dead ? — rotten ? How would this sound ? — Rotten man ! repent ! Take him up — see his swollen, putrid corpse. See the greedy worms crawl over his livid face — picking his eye balls from their very sockets ! Rotten man, repent ! believe ! Ah, ray friends, this is too serious a subject to trifile with, Can you not see that this is impossible. There is no repentance in the grave ! Some say c we shall be changed gradually, 5 but my friends^ this changing gradually is only making clean the outside of the platter. There must be a radical cure. You must he born again ! There 43 must be a new creation. To be born again is to have a complete moral creation, by the regenera- ting influence of the Holy Spirit. c Old things must pass away and all things become new. 5 This is done by the Holy Ghost, who is sent by Jesus Christ from out of heaven. The Holy Ghost must establish his kingdom in the heart — and Sa- tan must be driven out : — Just as Napoleon, at the time he declared himself Protectorate of the Powers of the Rhine, after having taken France and Italy; took possession, after having repulsed and defeated the powers who held sway before. The Holy Ghost must set up his everlasting king- dom after the heart is freed from Principalities and Powers. A man who is truly converted is so changed that everybody sees it. Look at that errorist there. A week ago he was cursing and swearing, at the grog shop or the grocery. In- stead of cursing and swearing, he prays in his family morning and evening — All the angels in heaven exult now the family altar is raised. The very man that used to ridicule and blackguard (to speak plain) those who profess religion, and talk against protracted meetings, around in the bar- rooms and such places — now talks of the Bible Society and Missionary Society and the benevo- lent operations of the day. There's a change of heart : one may see that. I ask the Universalian — have you got this change Sir ? No. It's impossible. No man 44 ^ean have it unless he is born again by the spirit. God Almighty declares there is no other way. He says come. The Spirit and the bride say come ! Then come forward, while the wind of th« Spir- it is blowing. Many have felt its influences since this meeting commenced, who would gladly come out and say amen, and testify that what I have stated is true ! And now I want every man, wo- man and child to come forward and take the front aeats and be talked and prayed with. &c. &c. REMARKS AT COMMUNION, I will read a few verses of the eleventh chapter of first Corinthians, as this is the chapter which has frightened so many young converts at the communion table. I say this chapter has alarmed many young converts, lest they should eat and drink unworthily. Commencing at the seven- teenth verse. [House be still.] 'Now in this that I declare unto you, I praise you not, that ye come together, not for the better but for the worse. For first of all, when ye come together in the Church, I hear that there be divisions among you , and I partly believe it. For there must be also, heresies among you, that they which are approved may be made manifest among you,' What! read it again. c For there must be also, heresies among you, that they which are approved) may be made manifest among you? Well then, my dear friends, it does not appear that the Sav- iour contemplated that the Church would be pure. I have always thought that God suffered the er- rorists to live merely to show the distinction be- tween the tares and the wheat. He lets the tares and the wheat grow together till the harvest. 1 Wheoy.e come together therefore into one place. 46 this is not to eat the Lord's supper. For in eat- ing every one taketh before others, his own sup- per, and one is hungry, and another is drunken. What ! have ye not houses to eat and to drink in ? or despise ye the Church of God, and shame them that have not ? What shall I say to you, shall I praise you in this ?' I trust you are not the individuals to whom Paul alluded. There is not one of you in this house guilty of drunk- enness. c I praise you not ;' that is, you Cor- inthians, that's the meaning of it. ' For I have received of the Lord, that which I also deli- vered unto you. That the Lord Jesus, the same night in which he was betrayed, took bread, and when he had given thanks, he brake it and said, Take, eat ; this Is my body which is broken for you ; this do in remembrance of me. After the same manner also, he took the cup, when he had supped, saying, This cup is the New Testament in my blood ; this do ye, as often as ye drink it in remembrance of me. For as often as ye eat this bread, and drink this cup ye do show the Lord's death till he come. Wherefore, whoso- ever shall eat this bread and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine him- self, and so let him eat of that bread and drink of that cup. For he that eateth and drinketh un- worthily, shall be guilty of the body and blood of the Lord.' Now what is the meaning of this? 47 4 Take, eat, this is my body,'—-' He that eateth and drinketh unworthily, shall be guilty of the body and blood of the Lord. — For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself not discerning the Lord's body ? What is the meaning of this passage which has made so many infidels tremble, for fear they should eat unworthily. They, that is, the Corinthians, were intoxicated at the very com- munion table of our Lord. They had perverted the sacrament, and defiled the table of the Son with drunkenness, and it was for this that they were to suffer the penalty denounced in this chap- ter. So they ought to. Don't you see, then, that it was only meant for such persons. Well, who is there in this house that will do this. None, I believe. You don't come for this. Well, but we may be deceived. Just so ; so we all may be. True, we ought to examine ourselves. He that makes a mock of these things, eateth and drinketh damnation to himself not discerning the Lord's body. c For this cause many are weak and sickly among you, and many sleep,' that is, are dead. They ate and drank in this way, and God met them on the spot, and killed them. God put his hand upon them, and hid them in the grave — the sepulchre. c For, if we would judge ourselves, we should not be judged, but when we are judg- ed, we are chastened of the Lord, that we should be condemned with the world.' I thought it m* 48 duty to explain this passage, as it is one which has caused much anxiety among young converts. And now, I wish to make one remark. If there is any one time when the devil is more busy than at another, it is when the young convert first comes to the communion table. It is then that he 'goes about like a roaring lion, seeking whom he may devour. 5 Now, my beloved friends, if you don't want to come to the communion table — if you don't feel as if you could do it, that is the very reason why you ought to come. I want every one in the house to come. Let them come, young and old — come just as you are — as from miserable creatures; God welcomes you. PRAYER. O gracious King ! O Son of God ! We draw near to thy Majesty, and beseech thine eternal bene- diction to rest upon these people and sister Churches. For Vergennes we entreat Thee, and for the outpouring of Thine eternal Spirit, Re- pulse the powers of darkness — drive back princi- palities and powers — let salvation flow abundantly — let us see in these symbols, the beneficence of God. Let it be a feast of fat things — of wine on the lees well refined to thy children. How bles- 49 set! it is to set at the table of the King of Kings, who had spread his banner over us. We beseech Thee to hear, O God, incline Thine ear and hear our petition, for Jesus Christ's sake. — Amen. REMARKS AT THE ANXIOUS SEATS SATURDAY EVENING DEC. 26. Many persons have objections to these means.— [House sii//] I say many have serious objections to these measures. Here comes a man whose la- bors God has abundantly blessed. fc Well, 5 says one, c I don't care— it's new measures — I'll have nothing to do with that fellow ! Away, then with your moral machinery /—It's all moral machinery! - — there's no Spirit in it ! Away with it ! ? A man that knows how to adapt means to produce a cer- tain effect : — If he doesn't happen to use precise- ly the same means that some others use ; — Oh— Away ! Away with him ! Suppose I wanted to raise this house two feet : Well, how am I to do it ? Why, by the sciew and lever. Now, these are my means — these are my 'power ami wisdom' by which I will accom- plish my purpose. Well, what is preaching the Gospel but the means by which salvation is going to come to Burlington if at all ? God declares in Romans that the Gospel of Christ is the wisdom and power of God unto salvation. And on ac- count of this, when Paul wrote his epistle, which was before the Roman power was broken, — what 51 was Rome then ? She sat like Juno among the other Goddesses awing a tributary world into sub- mission ! 'Well,' says Paul, 'though you are so lofty and proud — yet I am not ashamed to speak to you, for preaching the Gospel is the wisdom and the power of God unto salvation.' When Paul was in Lesser Asia, he visited from house to house, beseeching them with tears. Now a minister may be very good in other respects — he may preach and attend to the public duties of the house of God, and yet fail iri visiting from house to house. No minister preaches the Gospel ac- ceptably before God, who barely preaches a cou- ple of sermons on the Sabbath. You must bring the Gospel before the eyes of the people through the "medium of familiar conversation, divested of the inverted style in which it appears from the pul- pit. The people must be visited. Well, suppose instead of going around to their houses, I invite them to call at my study — it would be much more convenient for me, l( J should go around to vis- it, I could not make over ten visits a dny at the outside and talk and pray with them. Now this .could be done in half the time by having them -call on me, c O we!!,' says you, L I've no objec- tions to that ; not in the least.' Well, supposing my study isn't large enough to accommodate so many people— what shall I do in such a case ?— 'Cant you ask them to go to some other house 52 where there is more room ?' says you. Yes, saya I, suppose we take them over to the vestry. 'Ah, take care,' says you, ' I'm afraid that's new meas- ures.' New measures ! — My friends, take care ! this is a deception of the devil. What is this get- ting the people together in the anxious room to be talked and prayed with, but preaching the Gospel ? Now why is it some people look upon this as a great bugbear. ' What's all this ?' says one. c It looks to me like new measures. — They've got something up to the white house they call anx- ious seats. I dont like it at all.' Why not says I. 'O Ws all new measures ! /' Pshaw ! — What's the difference where I take the people ? — whether to my study or to any other room, it's all the same. I want to talk and pray with them. What is this but preaching the Gospel ? There is no man of common sense who will make any objections. It is a positive fact, and I speak it advisedly, when I say it, that one hundred sinners will ram- part behind one lukewarm Christian professor. If Christians would only bury their lukewarm- ness, and merge all upon tfie altar, we should find less opposition, from what we call the ungodly world. I find far more opposition from the mem- bers of the Church, (who ought to be my friends) than from any other source whatever ! Alas ! for the damning sin of unbelief! — this was what in- 53 stigated the Pharisees to oppose and persecute Jesus Christ ; yet ye still act like these same Pharisees, in opposing the progress of revivals, and dictating and finding fault because things don't go just to suit your fancy. My dear friends, I wish to illustrate to you what I mean by submitting to Jesus Christ. There was a man in one of the southern counties of N. York, (Saratoga, if I'm not mistaken,) his house got atire one night about eleven o'clock — the moon was shining — one of these story and a half houses. His son Henry, a fine little fellow, four or five years of age, slept in the upper story, in a small bed-room. lie heard the fire crackling — jumped out of bed — ran down stairs and tried to extin- guish the (lames. AH at once he remembered that his son Henry was still in the house. He tries to go up the stair case, but cannot. The dense smoke and flames rush through, and the entrance to the chamber is all on fire ! He calls — Henry! — Henry! — but no Henry answers. The poor little fellow is fast asleep ! He hears noth- ing — neither the crackling of the devouring ele- ment, nor his father's cries ! As a last resort, the father takes a long pole and striking with all his might, he hollered-— Henry ! — Henry ! — He heard at last, and came to the window — ' What, father?' *ays he. i Jump ! — jump for your life — the house is on fire !' The poor boy climbs up to the win- 5* 54 dow sill — he sits and sees the fire behind him and overhead — and then looks down — he sees his fa- ther. f Jump, my boy !' c Father, I can't jump V He gets the window open — c Jump!' 4 I can't! I can't !' At last he lets himself out of the win- dow ; — c Let go !' said his father, * 1*11 catch you — I tell you, you shant hurt a hair of your head ; let go V 4 O, I can't let go.' The fire comes nearer and nearer, there is no alternative — the boy sees it. -Father,' he cries, C I come — catch me !' He drops — in a moment he is in his fathers arms ! Now sir, whoever you are, if unregenerated, you are in just the same situation. You are hang- ing over the fire of eternal damnation. Every breath you draw brings you nearer and nearer. Let go all your dependence on self righteousness and every thing else. Let go ! Let go ! Jesus Christ stands io catch you. You have his ever- lasting promise that he'll save you. How many of you are willing to do it to-night ? All you that are, manifest it by rising, ail over the house. PRAYER. And now, O Eternal Spirit ! we thine unworthy creatures bowed in the dust before thee, do seek thine eternal benediction to rest upon us. Lord 55 of heaven and of earth ; around whose throne the cherubim and the burning seraphim continu- ally do cry holy, holy, holy is the Lord God Om- nipotent- — the whole earth is full of thy glory ! — O take that arm from out thy bosom and save these poor immortal souls from eternal perdition. Let then! see their awful situation. Thou hast de- clared in Luke that thou art more willing to give the Spirit unto them that ask it, than earthly pa- rents are to give good gifts unto their children. Send down thy Spirit, we beseech thee upon the people of "Burlington. And O Eternal King, we would supplicate thy name in a particular manner for thy servants and and Miss % and thy servant Mrs. , and also for thine other servants, and Mr. . Send thy convicting Spirit into their hearts, and make them fee! that they must be converted and give their hearts unto thee or they can never see heaven and live- Let salvation flow here like a mighty river ! Oh ! let salvation flow to night to every soul now in this house — and hear and Answer and forgive, for Jesus' sake, Amen. S E R M ON V , 1 do not intend to preach a regular discourse llua evening, but only to make a few plain remarks addressed to the young converts. If an individ- ual was shipwrecked on this lake, and had taken to his small boat ; so long as he kept at the oar, we should suppose he must reach the shore at last — but when he lets it go, and lets the little bark drift, common sense would teach us that be must find a watery grave. Thus with the young convert. While he watches and continues to pray, there is a hope that he will ultimately arrive at the port of ever- lasting life, but if he omits these, it is extremely doubtful whether he will ever reach heaven. — Nay, it is almost certain that he will not. You must watch and pray. Thus Jesus Christ seem- ed to feel when he said ' Watch — I say unto you all, watch. Watch and pray, that ye enter not into temptation — the spirit is willing, but the flesh is weak.' There are some points in rela- tion to this subject, which all the young converts lately admitted to the Church, ought to watch with great care. The first is committing your- selves on the side of wrong. We are all of u» 57 fond of our own good opinions, or in other words, we are fond of having our opinions thought much of. It is human nature ; and if the devil can on- ly get you committed on the wrong side, [house still.] I say if the devil can only get you to commit yourselves on the wrong side, — from the very nature of the case, it will be difficult for you to retract, even after jou find you are wrong* Now, I apprehend this is the case with many who have given out their opinions in relation to this meeting. They are, perhaps, persons not used to be contradicted, and the greater the light the greater the anguish of their feelings. If they would humble themselves before God and confess themselves to be in the wrong, it would be easy enough : but this is extremely difficult, especial- ly if we are reputed to have some reputation. Young convert, I want to say to you, look well to yourself. Be sure you are right and then go on Look well to yourself when any course is point- ed out to you, and examine it well before you adopt it. Once more. Beware of ingratitude to your Maker. This great crime is complained of in the Bible from Genesis to Revelation, and be- cause of this, God forsook the nations of old The way to obtain blessings at God's hand is to be thankful for w 7 hat we receive. You ought to be grateful to the Saviour for what you have al- ready received, if you wish to partake of his 58 bountiful goodness. I have often thought that David was called the man after God's own heart because he praised God continually. Hear him. — c Praise the Lord, O my soul, all that is with- in me praise his holy name! '—not once only, but •constantly. And now, young convert, take care ! You will perhaps lose your religion — the joy of salvation in years to come ;■ — but remember hell will be just as hot and burn wiih the same inten- sity, and heaven glow with the same celestial ra«