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BY THE REV. JOSEPH SUTCLIFFE.

SAURIN'S SERMONS, one hundred and sixty-eight in number, are comprised in twelve volumes. I have read them with edification and delight. Actuated by these sentiments, I doubted whether I could better employ my leisure moments than in preparing an additional volume, to those already before the English reader.

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people devoted to pleasure, and unacquainted with the duties they owe to God; we see a metropolis, in which it is estimated that not more than one adult out of fifteen attends any place of divine worship. Ought not ministers so circumstanced, to take the alarm, and to weep for the desolations of the sanctuary? if impiety and effeminacy were, confessedly, the causes of the desolation of Greece and Rome, ought we not to be peculiarly alarmed for our country? and while our brave warriors are defending it abroad, endeavour to heal at home the evils which corrode the vitals? Ought we not to adopt a mode of preaching like that which first subdued the enemies of the cross? If our former mode of preaching has failed of effect; if the usual arguments from Scripture have no weight; ought we not to modify those arguments according to existing circumstances, that, fighting the sinner on the ground of reason, and maintaining the rights of God at the bar of conscience, we may vanquish the infidelity of his heart? The wound must be opened before he will welcome the balm of Calvary, and be enraptured with the glory and fulness of the gospel. Hence, I am fully of opinion that we ought to go back to the purest models of preaching; that addressing the sinner in the

The three Discourses on the Delay of Conversion, are a masterly performance, and in general, a model of pulpit eloquence. They not less distinguished by variety and strength of argument, than by pathos and unction and they rise in excellence as the reader proceeds. Hence, I fully concur in opinion with Dupont, and the succeeding editors, who have given the first place to these Discourses: my sole surprise is, that they were not transla ted before. Whether they were reserved to ornament a future volume, or whether the ad dresses to the unregenerate were deemed too severe and strong, I am unable to determine. By a cloud of arguments derived from reason, from revelation, and from experience, our author certainly displays the full effusions of his heart, and in language unfettered by the fear of man. The regular applications in the first and second Sermons, are executed in such a style of superior merit, that I lament the defi-striking language of his own heart, we may see ciency of language to convey his sentiments with adequate effect.

our country reformed, and believers adorned with virtue and grace.

On the subject of warm and animated ad- But, though our author be an eminent modresses to wicked and unregenerate men, if I del in addressing the unregenerate, he is by might be heard by those who fill the sanctuary, no means explicit and full on the doctrines of I would venture to say, that the general cha- the Spirit: his talents were consequently deracter of English sermons is by far too mild fective in building up believers, and edifying and calm. On reading the late Dr Enfield's the church It is true, he is orthodox and clear, English Preacher, and finding on this gentle- as far as he goes: and he fully admits the man's tablet of honour, names which constitute Scripture language on the doctrine of assuthe glory of our national church, I seem un- rance; but he restricts the grace to some highwilling to believe my senses, and ready to de-ly favoured souls, and seems to have no idea of ny, that Tillotson, Atterbury, Butler, Chandler, Coneybeare, Seed, Sherlock, Waterland, and others, could have been so relaxed and unguarded as to have preached so many sermons equally acceptable to the orthodox and the Socinian reader. Those mild and affable recommendations of virtue and religion; those gentle dissuasives from immorality and vice, have been found, for a whole century, unproductive of effect. Hence, all judicious men must admit the propriety of meeting the awful vices of the present age with remedies more efficient and strong.

its being the general privilege of the children of God. Hence this doctrine which especially abounds in the New Testament, occupies only a diminutive place in his vast course of Sermons. On this subject, indeed, he frankly confesses his fears of enthusiasm; and, to do him justice, it seems the only thing he feared in the pulpit.

But, however prepossessing and laudable this caution may appear in the discussion of mysterious truths, it by no means associates the ideas we have of the divine compassion, and the apprehensions which awakened persons Our increase of population, our vast extent entertain on account of their sins. Conscious of commerce, and the consequent influx of of guilt on the one hand, and assured on the wealth and luxury, have, to an alarming de- other that the wages of sin is death, mere gree, biassed the national character towards evangelical arguments are inadequate to allay dissipation, irreligion, and vice. We see a their fears, and assuage their griefs. Nothing crowd of families rapidly advanced to afflu will do but a sense of pardon, sufficiently clear ence, and dashing away in the circles of gay and strong to counteract their sense of guilt. and giddy life; we see profane theatres, assem-Nothing but the love of God shed abroad in the bly-rooms, and watering-places, crowded with heart, can disperse their grief and fear, Rom.

cilla were to expound unto them the way of God more perfectly (Acts xviii 26), they would soon emerge out of darkness into marvellous light; they could not long survey the history of the Redeemer's passion, without loving him again: they could not review his victories without encouragement; they could not contemplate the effusions of his grace, without a participation of his comfort. They would soon receive

"What nothing earthly gives, or can destroy, The soul's calm sunshine, and the heartfelt joy." Another defect of our author (if my opinion be correct), is, that he sometimes aims at oratorical strokes, and indulges in argument and language not readily comprehended by the better instructed among the poor. This should caution others. True eloquence is the voice of nature, so rich in thought, so abundant in motives, and happy in expression, as to supersede redundant and meretricious ornament. It unfolds the treasures of knowledge, displays the amiableness of virtue, and unveils the deformi

v. 5; Luke xxiv. 32; 1 John iv. 18. Nothing | the age; and always been kept in arrears in but the Spirit of adoption can remove the spirit their reckonings with Heaven. Perhaps their of bondage, by a direct assurance that we are religious connexions have hindered, rather than the children of God; Rom. viii. 15, 16. Every furthered, their religious attainments. If these awakened sinner needs, as much as the inspired sincere Christians were properly assisted by prophet, the peace which passeth ali under-experienced people; if some Aquila and Prisstanding, to compose his conscience; the Spirit of holiness to regenerate his heart; the Spirit of grace and supplication, to assist him in prayer; the love of Christ which passeth knowledge, and the joy unspeakable and full of glory, to adopt the language of praise and thanksgiving, which seem to have been the general sentiments of the regenerate in acts of devotion. That is the most satisfactory ground of assurance, when we hope to enjoy the inheritance, because we have the earnest; and hope to dwell with God, because he already dwells with us, adorning our piety with the correspondent fruits of righteousness. Revelation and reason here perfectly accord: Ask, and ye shall receive; seek, and ye shall find. If ye being evil, know how to give good things to your children, how much more shall your Father which is in heaven, give good things to them that ask him. Hence, SAURIN, on this subject, was by far too contracted in restricting this grace to a few highly favoured souls. Farther still, it is not enough for a minister to beat and overpower his audience with argu-ty of vice, with the utmost simplicity and ease. ments; it is not enough that many of his hear- It captivates the mind, and sways the passions ers weep under the word, and form good reso- of an audience in addresses apparently destitute lutions for the future; they must be encou- of study or art art, indeed, can never attain raged to expect a blessing before they depart it; it is the soul of a preacher speaking to the from the house of God. How is it that the heart of his hearers. However, SAURIN ought good impressions, made on our hearers, so ge- to have an indulgence which scarcely any other nerally die away; that their devotion is but as can claim. He addressed at the Hague an authe morning cloud? After making just de- dience of two thousand persons, composed of ductions for the weakness and inconstancy of courtiers, of magistrates, of merchants, and men; after allowing for the defects which bu- strangers, who were driven by persecution siness and company produce on the mind, the from every part of France. Hence it became grand cause is, the not exhorting them to look him to speak with dignity appropriate to his for an instantaneous deliverance by faith. In situation. And if, in point of pure eloquence many parts of the Scriptures, and especially in he was a single shade below Massillon, he has the Psalms, the supplicants came to the throne far exceeded him as a divine. of grace in the greatest trouble and distress, and With regard to the peculiar opinions of the they went away rejoicing. Now, these Psalms religious denominations, this venerable minisI take to be exact celebrations of what God did ter discovered superior knowledge, and admiby providence and grace for his worshippers. rable moderation. Commissioned to preach Hence we should exhort all penitents to expect the gospel to every creature, he magnifies the the like deliverance, God being ready to shine love of God to man; and charges the sinner on all hearts the moment repentance has pre- with being the sole cause of his own destrucpared them for the reception of his grace. tion (Sermon, Hosea xiii. 9). Though he asSome may here object that many well-dis-serts the perseverance of the saints, it is, neverposed Christians, whose piety has been adorn-theless, with such restrictions as tend to avoid ed with benevolence, have never, on the sub-disgusting persons of opposite sentiments. ject of assurance, been able to express themselves in the high and heavenly language of inspired men; and that they have doubted, whe ther the knowledge of salvation by the remission of sins (Luke i. 77), were attainable in this life. Perhaps, on inquiry, those well-disposed Christians, whose sincerity I revere, have sat under a ministry, which scarcely went so far on the doctrines of the spirit as SAURIN Perhaps they have sought salvation, partly by their works, instead of seeking it solely by faith in the merits, or righteousness, of Jesus Christ. Perhaps they have joined approaches to the altars of God, with the amusements of

Against Antinomianism, so dangerous to salvation, he is tremendously severe: and it were to be wished that the supporters of these opinions would profit by his arguments. It is much safer to direct our efforts, that our hearers may resemble the God they worship, than trust to a mere code of religious opinions, dissonant to a multitude of Scriptures.

May Heaven bless to the reader this additional mite to the store of public knowledge, and make it advantageous to his best interests, and eternal joy!

Halifax, Nov. 21, 1805.

JOSEPH SUTCLIFFE.

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SERMON LXXXI.

ON THE DELAY OF CONVERSION.

PART I.

ISAIAH lv. 6.

Seek ye the Lord while he may be found, call ye upon him while he is near.

I appeal to your consciences, consists of I know not what, confused ideas we have formed of the divine mercy, fluctuating purposes of conversion on the brink of futurity, and chimerical confidence of success whenever we shall enter on the work.

On the delay of conversion, we shall make a series of reflections, derived from three sources.

THAT is a singular oath, recorded in the tenth chapter of the Revelation. St. John saw an angel; an angel clothed with a cloud; a rainbow encircled his head, his countenance was as the sun, and his feet as pillars of fire. He stood on the earth and the sea. He sware by him that liveth for ever and ever, that there should be time no longer.' By this oath, if we may credit some critics, the angel-From man;-from the Scriptures;--and announces to the Jews, that their measure was full, that their days of visitation were expired, and that God was about to complete, by abandoning them to the licentious armies of the emperor Adrian, the vengeance he had al-shall endeavour to prove from our own constiready begun by Titus and Vespasian.

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from experience. We shall have recourse in order, to religion, history, and experience, to make us sensible of the dangerous consequences of deferring the work. In the first place, we

tution, that it is difficult, not to say impossible, We will not dispute this particular notion, to be converted after having wasted life in but shall consider the oath in a more extended vice. We shall secondly demonstrate that review. This angel stands upon the earth and velation perfectly accords with nature on this the sea he speaks to all the inhabitants of head; and that whatever the Bible has taught the world: he lifts his voice to you, my breth- concerning the efficacy of grace, the supernaren, and teaches one of the most terrific, but tural aids of the Spirit, and the extent of mermost important truths of religion and morali- cy, favour in no respect the delay of converty, that the mercy of God, so infinitely diver- sion.-Thirdly, we shall endeavour to confirm sified, has, notwithstanding, its restrictions and the doctrines of reason and revelation, by daibounds. It is infinite, for it embraces all man-ly observations on those who defer the change. kind. It makes no distinction between the These reflections would undoubtedly produce Jew and the Greek, the Barbarian and the a better effect delivered in one discourse than Scythian.' It pardons insults the most noto- | divided, and I would wish to dismiss the hearrious, crimes the most provoking; and extricating the sinner from the abyss of misery, opens to him the way to supreme felicity. But it is limited. When the sinner becomes obstinate, when he long resists, when he defers conversion, God shuts up the bowels of his compassion, and rejects the prayer of those who have hardened themselves against his calls.

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From this awful principle, Isaiah deduces the doctrine which constitutes the subject of our text. Seek ye the Lord while he may be found, call ye upon him while he is near.' Dispensing with minuteness of method, we shall not stop to define the terms, Seek ye the Lord, and call ye upon him.' Whatever mistakes we may be liable to make on this head, and however disposed we may be to confound the appearance of conversion with conversion itself, errors of this kind, it must be acknowledged, are not the most, destructive. We propose to-day to probe the wound, to penetrate to the source of our depravity, to dissipate, if possible, the illusive charm which destroys so many of the Christian world, and of which Satan too successfully avails himself for their seduction. This delusion, this charm,

er convinced, persuaded, and overpowered with the mass of argument; but we must proportion the discourse to the attention of the audience, and to our own weakness. We design three discourses on this subject, and shall con fine ourselves to-day to the first head.

Seek ye the Lord while he may be found, call ye upon him while he is near.' On this subject, to be discussed in order, shall our voice resound for the present hour; if Providence permit us to ascend this pulpit once more, it shall be resumed: if we ascend it the third time, we will still cry, 'Seek ye the Lord while he may be found, call ye upon him while he is near. If a Christian minister ought to be heard with attention, if deference ought to be paid to his doctrine, may this command change the face of this church! May the scales fall from our eyes! and may the spiritually blind recover their sight!

Our mind, prevented by passion and prejudice, requires divine assistance in its ordinary reflections; but now attacking the sinner in his chief fort and last retreat, I do need thy invincible power, O my God, and I expect every aid from thy support.

I. Our own constitution shall supply us to

These two points being so established, that no one can justly dispute them, we may prove, I am confident, from our own constitution, that a conversion deferred ought always to be suspected; and that, by deferring the work, we the forfeiture of the grace.-Follow us in these arguments.

This is true, first, with regard to the light essential to conversion. Here, my brethren, it were to have been wished, that each of you had studied the human constitution; that you had attentively considered the mode in which the soul and body are united, the close ties which subsist between the intelligence that thinks within, and the body to which it is united. We are not pure spirit; the soul is a lodger in matter, and on the temperature of this matter depends the success of our researches after truth, and consequently after religion.

day with arguments on the delay of conver-
sion. It is clear that we carry in our own
breast principles which render conversion dif
ficult, and I may add, impossible, if deferred
to a certain period. To comprehend this,
form in your mind an adequate idea of conver-risk
sion, and fully admit, that the soul, in order to
possess this state of grace, must acquire two
essential dispositions; it must be illuminated;
it must be sanctified. It must understand the
truths of religion, and conform to its precepts.
First. You cannot become regenerate un-
less you know the truths of religion. Not that
we would preach the gospel to you as a disci-
pline having no object but the exercise of spe-
culation. We neither wish to make the
Christian a philosopher, nor to encumber his
mind with a thousand questions agitated in the
schools. Much less would we elevate salva-
tion above the comprehension of persons of
common understanding; who, being incapable
of abstruse thought, would be cut off from the
divine favour, if this change required profound
reflection, and refined investigation. It can-
not, however, be disputed, that every man
should be instructed according to his situation
in life, and according to the capacity he has
received from heaven. In a word, a Christian
ought to be a Christian, not because he has
been educated in the principles of Christianity
transmitted by his fathers, but because those
principles came from God.

To have contrary dispositions, to follow a religion from obstinacy or prejudice, is equally to renounce the dignity of a man, a Christian, and a Protestant :-The dignity of a man, who, endowed with intelligence, should never decide on important subjects without consulting his understanding, given to guide and conduct him--The dignity of a Christian; for the gospel reveals a God who may be known, John iv. 22; it requires us to prove all things, and to hold fast that which is good,' 1 Thess. v. 21.-The dignity of a Protestant; for it is the foundation and distinguishing article of the Reformation, that submission to human creeds is a bondage unworthy of him whom the Son has made free.' Inquiry, knowledge, and investigation, are the leading points of religion, and the first step, so to speak, by which we are to seek the Lord.'

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The second disposition is sanctification. The truths proposed in Scripture for examination and belief, are not presented to excite vain speculations, or gratify curiosity. They are truths designed to produce a divine influence on the heart and life. He that saith, I know him, and keepeth not his commandments, is a liar. If you know these things, happy are you, if you do them. Pure religion and undefiled before God and the Father, is this, to visit the fatherless and the widows in their affliction,' 1 John ii, 4; John xiii. 17; James i. 27. When we speak of Christian obedience, we do not mean some transient acts of devotion; we mean a submission proceeding from a source of holiness, which, however mixed with imperfection in its efforts, piety is always the predominant disposition of the heart, and virtue triumphant over vice.

Now, my brethren, every season and every period of life are not alike proper for disposing the body to the happy temperature, which leaves the soul at liberty or reflection and thought. The powers of the brain fail with years, the senses become dull, the spirits evaporate, the memory weakens, the blood chills in the veins, and a cloud of darkness envelopes all the faculties. Hence the drowsiness of aged people: hence the difficulty of receiving new impressions; hence the return of ancient objects; hence the obstinacy in their sentiments; hence the almost universal defect of knowledge and comprehension; whereas people less advanced in age have usually an easy mind, a retentive memory, a happy conception, and a teachable temper. If we, therefore, defer the acquisition of religious knowledge till age has chilled the blood, obscured the understanding, enfeebled the memory, and confirmed prejudice and obstinacy, it is almost impossible to be in a situation to acquire that information without which our religion can neither be agreeable to God, afford us solid consolation in affliction, nor motive sufficient against temptation.

If this reflection do not strike you with sufficient force, follow man in the succeeding periods of life. The love of pleasure predominates in his early years, and the dissipations of the world allure him from the study of religion. The sentiments of conscience are heard, however, notwithstanding the tumult of a thousand passions: they suggest that, in order to peace of conscience, he must either be religious, or persuade himself that religion is altogether a phantom. What does a man do in this situation? He becomes either incredu lous or superstitious. He believes without examination and discussion, that he has been educated in the bosom of truth; that the religion of his fathers is the only one which can be good; or rather, he regards religion only on the side of those difficulties which infidels oppose, and employs all his strength of intellect to augment those difficulties, and to evade their evidence. Thus he dismisses religion to escape his conscience, and becomes an obstinate Atheist, to be calm in crimes. Thus he wastes his youth, time flies, years accumulate.

notions become strong, impressions fixed in the brain, and the brain gradually loses that suppleness of which we now spake.

A period arrives in which these passions seem to subside; and as they were the sole cause of rendering that man superstitious or incredulous, it seems that incredulity and superstition should vanish with the passions. Let us profit by the circumstance; let us endeavour to dissipate the illusion; let us summons the man to go back to the first source of its errors; let us talk; let us prove; let us reason; but all is unavailing care; as it commonly happens that the aged talk of former times, and recollect the facts which struck them in their youth, while present occurrences leave no trace on the memory, so the old ideas continually run in their mind.

Let us farther remark, that the soul not only loses with time the facility of discerning error from truth, but after having for a considerable time habituated itself to converse solely with sensible objects, it is almost impossible to attach it to any other. See that man who has for a course of years been employed in auditing accounts, in examining the nature of trade, the prudence of his partners, the fidelity of his correspondents; propose to him, for instance, the solution of a problem; desire him to investigate the cause of a phenomenon, the foundation of a system, and you require an impossibility. The mind, however, of this man, who finds these subjects so difficult, and the mind of the philosopher who investigates them with ease, are formed much in the same way. All the difference between them is, that the latter has accustomed himself to the contemplation of mental objects, whereas the other has voluntarily debased himself to sordid pursuits, degraded his understanding, and enslaved it to sensible objects. After having passed our life in this sort of business, without allowing time for reflection, religion becomes an abyss; the clearest truth, mysterious; the slightest study, fatigue; and, when we would fix our thoughts, they are captivated with involuntary deviations.

often, when retired to the closet to examine your conscience, have worldly speculations interrupted your duty! How often, when pros trated in the presence of God, has this heart which you came to offer him, robbed you of your devotion by pursuing earthly objects! How often, when engaged in sacrificing to the Lord a sacrifice of repentance, has a thousand flights of birds come to annoy the sacred service! Evident proof of the truth we advance! Every day we see new objects: these objects leave ideas; these ideas recur; and the coptracted soul, unable to attend to the ideas it already possesses, and to those it would acquire, becomes incapable of religious investigation. Happy is the man descended from enlightened parents, and instructed, like Timothy, in the Holy Scriptures from his infancy! Having consecrated his early life to the study of truth, he has only, in a dying and retired age, to collect the consolations of a religion magnificent in its promises, and incontestable in its proofs.

Hence we conclude, with regard to whatever is speculative in our salvation, that conversion becomes more difficult in proportion as it is deferred. We conclude with regard to the light of faith, that we must seek the Lord while he may be found, and call upon him while he is near.' We must study religion while aided by a recollected mind, and an easy conception. We must, while young, elevate the heart above sensible objects, and fill the soul with sacred truths before the world has engrossed its capacity.

This truth is susceptible of a much clearer demonstration, when we consider religion with regard to practice. And as the subject turns on principles to which we usually pay but slight attention, we are especially obliged to request, if you would edify by this discourse, that you would hear attentively. There are subjects less connected, which may be comprehended, notwithstanding a momentary absence of the mind; but this requires an unremitting attention, as we lose the whole by neglecting the smallest purt.

Remember, in the first place, what we have In a word, the final inconvenience which already hinted, that in order to true converresults from deferring the study of religion, sion, it is not sufficient to evidence some partial is a distraction and dissipation proceeding from acts of love to God: the principle must be so the objects which prepossess the mind. The profound and permanent, that this love, though various scenes of life, presented to the eye, mixed with some defects, shall ever be the make a strong impression on the soul; and the predominant disposition of the heart. We ideas will obtrude even when we would wish should not apprehend that any of you would to divert the attention. Hence distinguished dispute this assertion, if we should content ouremployments, eminent situations, and profes- selves with pressing it in a vague and general sions which require intense application, are way; and if we had no design to draw conclunot commonly the most compatible with salva- sions directly opposite to the notions of many, tion. Not only because they rob us, while and to the practice of most. But at the close actually employed, of the time we should de- of this discourse, unable to evade the consevote to God, but because they pursue us in quences which follow the principle, we are defiance of our efforts. We come to the Lord's strongly persuaded you will renew the attack house with our bullocks, with our doves, with on the principle itself, and deny that to which our speculations, with our ships, with our bills you have already assented. Hence we ought of exchange, with our titles, with our equi- not to proceed before we are agreed what we page, as those profane Jews whom Jesus Christ ought to believe upon this head. We ask you once chased from the temple in Jerusalem. brethren, whether you believe it requisite to There is no need to be a philosopher to per-love God in order to salvation? We can scarceceive the force of this truth; it requires no ly think that any of our audience will answer evidence but the history of your own life. How in the negative; at least we should fear to

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