Corpus of Modern Scottish Writing (CMSW) - www.scottishcorpus.ac.uk/cmsw/ Document : 101 Title: A Sermon, Preached Before the Reverend, the Presbytery of Aberdeen, In the Church of New-Machar, 16 February 1737 Author(s): Bisset, Reverend John aNr i. riV, riA3 :0-.1 itt:;,0 A SERMON, Preached before the Reverend, the Presbytery of Aberdeen, In the Church of NEW-MACHAR, upon the 16th Day of February, at the Moderation of a Call to a Miniſter for that vacant Church. Publiſhed at the Deſire of many. By Mr. JOHN BISSET, Miniſter of the Goſpel at Aberdeen. ABERDEEN: Printed by JAMES CHALMERS, Printer to the Town TO THE READER. SUCH ſlanderous and unjusſt repreſentations of the following ſermon have gone ahroad both in Town and Countrey, that ſelf-defence, beſides the deſires of many, did oblige me to publiſh it. I make no doubt but as were offended with it when it was delivered from the pulpit, will love it no better when printed, being much moved with the juſt and neceſſary freedom uſed therein; the freedoms uſed reſpect none but the guilty,the innocent are no way concerned. There are ſome who tho' they have not honeſty enough to acknowledge their fault, yet have not wit enough to cover it and I ſhall leave it to the unprejudiced to judge, if they who are fretted at the truth, do not thereby proclaim their own conſciouſneſs of guilt. I know there is a ſet of. men with whom this ſermon doth not go down, ſuch as would inbance the privileges of others, as if they were peculiar to themſelves; if the following diſcourſe aims at a check to ſuch, it is no diſſervice to ſociety in general, nor to chriſtians in particular. I know it is a time in which men cannot endure ſound doctrine, nor plain-dealing: ſpeak ſmooth things, propheſy deceits, ſhall be the character of the idol ſhepherd, who wants the world's applauſe and cannot live, but under the influence of the poiſonous breath of a peſtilent generation : but whatever imaginary happineſs ſuch may enjoy I'm ſure it will be bitterneſs in the end. There are many now a-days like Amaziah the prieſt of Bethel, who ſent to Jeroboam king of Iſrael ſaying, Amos hath conſpired againſt thee in the midſt of the houſe of Iſrael, the land is not able to bear all his words, Amos vii. 10. It ſeems the prophet was ſo unmannerly as to be too free with Jeroboam, and the great folks of Iſrael, but the idolatrous Prieſt was more court-bred; and therefore the unmannerly Prophet behooved to be informed againſt: if the land cannot bear my words, it ſeems to be no new thing. Amos had his ſhare of ſlander and reproach; I think I may venture to run ſhares with him. The ſoul-affecting concern I have for the people of New-Machar, among whom I laboured for the ſpace of twelve years, and their unlucky ſituation for ſome years past, may ſerve to account for ſome ſtrong expreſſions made uſe of in the following diſcourſe. If all they who have intereſt in that pariſh, have the ſame concern for the ſouls of that people that I have, this ſermon will meet with ſome acceptance; and the controverſy in dependence with reſpect to the planting of this Church will be brought to ſuch an iſſue, that without further ado, they may be provided with one, as their fixed paſtor, whom they find ſuited to them, and who ſeems to be their free, hearty, and unconſtrained choice. If they ſhall be diſappointed in this, I muſt leave it to the day of the manifeſtation of all things, who hath done the greateſt good or hurt to the ſouls of that people in particular, or to the intereſt of religion in general. Thist day will declare it. A Sermon preached, &c. ISAIAH viii. 12, 13, 14, 15. Say ye not a confederacy to all them to whom this people ſhall ſay confederacy, neither fear ye their fear, nor be afraid. Sanctify the Lord of hoſts himſelf, and let him be your fear and let him be your dread. And he ſhall be for a ſanctuary, but for a ſtone of ſtumbling, and for a rock of offence to both the houſes of Iſrael, for a gin, and for a ſnare to the inhabitants of Jeruſalem. And many among them ſhall ſtumble, and fall, and be broken, and be ſnared, and be taken. THE preſent occaſion will not allow me, nor is there any need for it, to stay in giving you any large account of the reaſon of this particular Propheſy, and of the words now addreſſed to the people of Judah and Jeruſalem; it ſufficeth to know, that they were at this time in a great fear becauſe of the confederacy of the ten tribes with Rezin king of Syria; and the faint-hearted and unbelieving among them, buzzing daily in the ears of their brethren the ſtrength of this confederacy, did much to diſhearten them, and to divert them from their hope and confidence in God, and to engage them to betake themſelves to wrong means of help and relief, againſt which the Prophet in theſe words doth caution them, by propoſing to them the acting a quite other part; inſtead of fearing their fear, and being afraid, he exhorts them to ſanctify the Lord of Hoſts, and to make him their fear and their dread. He enforces his exhortation by ſhewing them what advantage they ſhould have by ſanctifying the Lord, and making him their fear and their dread, he would be for a ſanctuary; but if they feared man, and did not make God their truſt, he tells them what miſeries ſhould befal them; inſtead of being their ſanctuary, their protection and their defence, he would be a ſtone of ſtumbling, and a rock of offence, a gin and a ſnare, and they ſhould ſtumble and fall, and be broken, and be ſnared and taken. LET none of my hearers think it ſtrange that I have pitched on this ſubject upon an occaſion of this kind; I hope ſufficiently to juſtify the ſuitableneſs of it to the occaſion It is but too well known to us all, how common, plots and projects are in promoting the Elections of Miniſters, and that very often it comes to paſs, that the people who are under the influence of their Landlords, either concern not themſelves in ſuch an important affair, or are ſwayed and determined to ſpeak otherwiſe than they think or incline; ſo that it hath often fallen out that Miniſters have been planted without the affection or liking of thoſe who are their ordinary hearers, and their Miniſtry hath had all the prejudices ariſing from diſaffection, to matter and ſurmount. IT needs not be wondred at, that I have a special concern for you of this Congregation, which doth oblige me at preſent once more to ſet the trumpet to my mouth, to call on you loudly to the duty of this day, conſidering how much you have at the stake, and what judgment and wrath may be entailed upon you, if you do not act an honeſt and conſientious part at this time. I MAINLY deſign my diſcourſe for you who are the ordinary members of this Congregation, whoſe intereſt in the choice of a Miniſter, both by the light of nature and the word of God, is greater than theirs, who either attend not Goſpel-Ordinances in any ſtated regular way at all, or are not of our communion, or have no reſidence in the vacant pariſh, of whom we may ſay, that their concern is but a looking man's Part, in reſpect of yours who come up to worſhip God in this place, and to have Word and Sacraments diſpenſed among you: let not any fear or force, any confederacy or connexion deter you from your duty. IN ſpeaking from theſe words agreeable to the work of this day, I ſhalll I. SHEW you that the fear of man which bringeth a ſnare keeps people back from many important pieces of duty. II. SHEW you how we are, or may be enabled to ſurmount that fear of man, which keeps us back from the performance of important pieces of duty. III. I SHALL glance a little at the arguments in the text, ſhewing the ſafety and advantage of thoſe who ſanctify the Lord of Hoſts, and who make him their fear and their dread, with the miſery of thoſe who are diverted from their duty through the fear of man, applying every head as I go along. THE firſt general head is to ſhew that the fear of man which bringeth a ſnare, keeps people back from the performance of many important pieces ofduty. THERE are two things that people fear as to men, their power, and their wrath; and according as they are affected with fears of the one or of the other, ſo they manage, and ſo they conduct. I. THE power of man is feared, and important duties to which people in providence arc called are neglected becauſe of this fear, for, ſay they, what need we to trouble our heads with this or the other thing that we have a right to appear in, there are others engaged who will act a part different from us, and they are more powerful than we; they have moyen and conſideration with the world, and little regard will be ſhown us, we will be unſucceſsful in any attempt at the pertormance of our duty, or the maintaining our right. It is a ſpring of many errors and miſtakes the conduct of life, to judge of what is duty by the ſucceſs of it, yet this is too common; and therefore becauſe that men may be great in power, court is made to them. If people were fixed in the faith of a God who ſuperintends the actions of men, and diſpoſeth of the lot, when caſt into the lap, they would not take their meaſures of duty from events, but from what God calls us to; they would not be diverted from any point of duty, becauſe of powerful and mighty oppoſition; for if people be found in the road of their duty, they have God on their ſide, a power worthy to be depended upon, and what may make them who lean to it, and truſt in it,ſay with our Prophet, to all them whoſe power they may fear, as v. 10. of this chapter, Take counſel together, and it ſhall lcome to nought, ſpeak the word, and it ſhall not ſtand, for God is with us. 2. IMPORTANT duties to which people in providence are called, are neglected through the fear of the wrath of men, forgetfulneſs of our dependence on God, and the putting men in God's ſtead, as to our dependence and fear, makes people meaſure their duty by the will and pleaſure of men, more than by the will and pleaſure of God. Peoples ſituation in this world doth very often lay them under ſuch dependencies on others, as to be much at their diſcretion as to ſeveral circumſtances of life, which are often threatned with diſadvantageous changes, if in ſome of their moſt important concerns, they be not intirely at the beck of them who can do them a temporal favour or diskindneſs; thus is verified what we read, Prov. xxix. 25. The fear of man bringeth a ſnare. Through the tear of the wrath of man, what compliances will not people often make? they will ſacrifice conſcience and common honeſty, rather than run the hazard of incurring their wrath, who, as they ſhew no concern for their ſouls, ſo give but the ſlighteſt grounds of believing they have any regard to their temporal intereſts, further than this regard is conducive to promote their own advantage, which ſelf-ſeeking man will unalterably keep in his eye, and inviolably will purſue the ends of; after they have diveſted their enſlaved dependents of every thing that makes them look like men or chriſtians; provoked man is ſo violent in his reſentments, and ſo implacable in his hatred, that very often he ſticks at nothing, if ſo be he may but have his will of them, who have but as much honeſty and courage, as to expreſs their differing from them. One would think if people were making a wife reflexion, that they had little favour or benefit to expect from them who would enſlave their reaſon and judgment, and bind them under the penalty of wrath, to an implicit ſurrender of reaſon and conſcience, to their arbitrary commands. Now that I may illuſtrate this matter a little further, and ſhew you how people come to be influenced to fear the power or wrath of man, ſhall glance a little at the emphaſis or this expreſſion in the text, Say ye not a confederacy to all them to whom this people ſhall ſay a confederacy; which imports, 1. THAT the people of Judah and Jeruſalem became faint-hearted, and were diſcouraged by their poring ſtill upon the ſtrength and power of thoſe who were confederated againſt them, and this the Prophet forbids in ſtrong terms; ſay ye not a confederacy, meditate more upon God your ſtrength than upon the power and might of your oppoſers: people are often diſcouraged from their duty, they become faint-hearted and unbelieving, and ſo they either do not what they are called to, or do it in a heſitating manner, when they allow themſelves to dwell too much upon the thoughts of their influence and power, who in what very nearly concerns them, are carryign on very differentt meaſures. 2. IT imports that they in Judah and Jeruſsalem who were for truſting in God againſt the confederacy of the ten Tribes with Rezin King of Syria, were much diſcouraged with the continued clamor of the faint-hearted and unbelievinging among them, who were ſtill crying, A confederacy, a confederacy! Even so it comes to paſs that people who would whith honeſty and boldly to ſet about their duty, not withſtanding of difficultiesin their way, they are diſcouraged by a faint-hearted and unbelieving set among themſelves, who as they do nothing to help them, ſo by the erxpreſſions of their own fears, they divert, others from their duty; and tho' you of this Congregation ſhall have tentations of this kind, to divert you from acting an honeſt part this day, ſay ye not a confederacy to them to whom ſome of your neighbouts may be ſaying a confederacy; becauſe your. neighbours are cowardly and faint hearted, quit you like men, be ſtrong for the honour of your God, and the intereſt of your ſouls, and let God do what ſeemeth meet unto him. 3. IT would ſeem that there were ſome among the Jews, who being influenced by the fear of this confederacy, were for compliances and ſubmiſſions, tho' upon terms both diſhonourable to God, and hurtful to their country, ſuch as, perhaps, the giving up a city and diſtrict to the ten Tribes, which was at the ſame time a ſelling their ſouls to iniquity; for when once they were incorporated with the ten tribes, they would be obliged to worſhip before the calves which Jeroboam had fet up. In like manner, the fears of the power and the wrath of men often determines people to yieldings and compliances, carrying the matter of hurt and wrong higher than any temporal conſideration; as for example, the election of Miniſters in the corrupt me in which we live, being become more a matterr of compliment than conſcience, and carried on before by the at ſtrength of a party, than with a real cw to the good of ſouls, what reflects endeavours uſed to ſtrengthen the party againſt the day of. action come? and to diſcourage and put them in ar, who have the moſt immediate concern and intreſt in this matter? who apprehending a ſtrong party againſt them, make unconſcientious compliances, not remembering that the ſnares of death are it, and that by their yieldings they are caſting a leſs account about their own ſouls, and are making merchandiſe of the ſouls of others, which Elin a chriſtian Congregation do, who vote in an election of a Miniſter contrary to their own intuition, and the general inclination of thoſe who come under their inſpection; which heads of families who come up to the choice of a Miniſter, not have an agreeable paſtor to them and their favour, so much as to procure a little temporal favour the price of their own and their families ſouls. Even through the fear of man they make corrupt compliances in publick, they leave a mournful family at home; when they think to eſtabliſh themſelves in temporal friendſhips by a falſe vote, a vote, I mean, contrary to conſcience and inclination, they lay themſelves open to all that wrath, which, if mercy prevent not, will come on the heads of thoſe who ſhew no more concern for ſouls that are ready to periſh. I DOUBT not but by this time ſome of my hearers will be ſaying, what is the uſe and deſign of all that is ſaid, if it be not to alledge that you of this Congregation are put to hardſhips bv the follicitations of your Landlords, and that they are ſetting up to have a Miniſter planted among you whom you do not incline, and are uſing all their influence to keep you back from making a free choice; but if ye be at liberty to vote freely in the election of a Miniſter, all that is ſaid might have been ſpared. I WILL anſwer this queſtion without ceremony or bluſhing, and before I do it, I would have you, my dear people of New-machar, to think ſeriouſly on what I ſay, and to remember that it is not the first time I have expoſed my ſelf to reproach and ill-will for the ſake of your ſouls, whoſe concerns, God knows it, and there is a day coming which will declare it, have lien heavy on my heart theſe eight years bygone; and tho' I ſhould have no better ſucceſs now, then my ſo much accuſtomed reproach and ill-will, the concern I have tor your ſouls, and what ye have at ſtake this day, conſtrains me to ſpeak, and not to hold my peace; and if you ſhall act a ſilent, indifferent, diſſembled and unconſcientious part this day, this fair warning and free instruction I give you, will add to the many ſuch you have had from this place, and will be brought in remembrance againſt the faint-hearted and unbelieving, in that day when I am confident in reproach will be wiped away. Now to the queſtion. 1. I own I do not know whoſe power or wrath you have to fear in acting an honeſt and conſcientious part this day, unleſs it be that of your Maſters or Landlords; yet I would not be ſo underſtood, as if I were preſently accusing any of the Gentlemen who have Heritages in this Pariſh, as employing their power or wrath to divert you from acting an honeſt and free part in the choice of a Miniſter; there is time for that afterwards. 2. Such courſes being ſo common, and the will of the matter being ſo forcibly inculcated upon the ſpirits of tennants, we have ſſeen people come up and vote in the election of a Miniſter, ſo blindly at the will of their maſter, as to have forgotten the name of the man they were to vote for, and had therefore nothing to ſay, but, "I am for "the man the Laird is for, or whom his Honour is "for" as did an Elder of a neighbouring Congregation, not ſeven years ago, at the election of a Miniſter. Such caſes as this, falling out in the very face of judicatories, I have need to caution you againſt the fear of power or wrath of your matters; for caſes that have been may be again, eſpecially 3. That I can appeal the conſciences of many in this Congregation, if their laſt unhappy choice of a Miniſter was not more influenced by the will of their Landlords, than by their own proper inclinations; and that it was not the good of your ſouls, but worldly reaſons, that made ſome employ their moyen for promoting that election: I appeal to ſome very publick pleadings in a civil law proceſs, which may at leaſt allow me to ſuppoſe, that influence and power may yet be employed in the face of your inclinations, if it be conſidered, 4. That the free choice of a Miniſter in many congregations is too commonly embarraſſed by influence and projects of heritors who have a friend to ſerve, or ſome connexion or another to ſupport, or ſome promiſe or another to fulfil, which makes the poor tennants that they cannot peaceably brook their own houſes, if they do not promiſe to vote as their Maſter votes, or at leaſt to ly by, that if they do nothing to promote the project, they may do nothing to hinder it. I have not as yet ſaid, that your Landlords are now employing their power and moyen to cruſh your inclinations; but ye yourſelves know if they have beem ſo employed, and the Gentlemen themſelves know what part they have acted; and I wiſh they be clear and innocent in this matter: if they be, you are much obliged to them; it they be not, yet be not you at their beck, if ye value the favour of God above the favour of man, if ye prize your ſouls above your temporal intereſt. But now I proceed to the ſecond general head, which is to ſhew how we are, or may be enabled to ſurmount and overcome that fear of man, which keeps us back from the performance of important pieces of duty; namely, To ſanctify the Lord, and to make him our fear and our dread; which is to carry our ſelves to him and before him as a God of glory and power, to fear him above all; to love him, and to truſt in him a bove all, to do that which requireth of us, depending upon his word and promiſe, aſcribing to him the glory of his truth, goodneſs and power, counting him worthy to be feared and trusted, whatever tentations there are to the contrary. IN this duty thus generally deſcribed by which the fearer of God overcomes the fear of man, and ſo is enabled to act honeſtly and conſcientiouſly in whatever God in his providence calls him out unto, is compriſed, 1. A DESIGNING the glory of God, which ſhould be in our eye, whether we eat or we drink, or whatever we do, 1 Cor. x. 31. If there be an action in your lives wherein ye ſhould be ſingly and ſincerely eying the glory of God, it is what ye are called to this day; the glory of God, the honour of the Redeemer Jeſus Chriſt, and the ſucceſs of his Gopel among you, hath a concern in the part ye act at this time: if Gentlemen be only come here to ſerve a friend, to compliment a neighbour, or to purſue ſuch poor views as theſe; if you the inhabitants of this place be come here this day, only to ſpeak as ye may have gotten your leſſon; ye will not ſancify the Lord, ye are not making him your fear and your dread: ſure I am, if men were ſeparating their own carnal and corrupt ends from ſome actions that nearly concern the glory of God, the honour of Chriſt, and the intereſt of theGoſpel, as ſuch work as this ye are this day called unto, they might be ſoon convinced of their ſin and guilt, that they are not ſancifying the Lord, that they have other ends that inflluence them, more than a ſingle eye to the glory of God, the honour of Chriſt, the ſucceſs of the Goſpel, and the good of ſouls. 2. To ſanctify the Lord, is to ask counſel of God, acknowledge him as your guide and inſtructor in that ye do; to have a diffidence of your own wiſdom and skill, and therefore to be pleading with nd, that he would ſend forth his light and his truth, that they may lead you and guide you, Pſal. xliii. 3. It is no wonder to ſee people go wrong, and in this the choice of a Miniſter particularly, when they ſult not God, nor ask counſel at his mouth: happy is that people, who get a Miniſter ſent them an anſwerr to their prayers. This way of ſanctifying the Lord, muſt cure the fear of man; for where people are hearty in ſeeking God's direction, they are reſolved to follow it, come of them what will. My dear friends, have your hearts been to God on this occaſſion, that he would order a right lot for you, and let you ſee whom he hath choſen? Hath your prayer been, that he would ſend you a paſtor according to his own heart? this is to ſanctify the Lord this day. And ſince Gentlemen, who have heritages in pariſhes claim ſuch a ſway in the Election of Miniſters, let me ask you of that rank in this Pariſh, have ye been ſanctifying the Lord in this ſolemn action? If Gentlemen who either reſide not in this Pariſh, or reſiding in it, do not attend Goſpel-Ordinances, do not think it impertinent to meddle in the choice of a Miniſter to this poor people; it cannot be impertinent in me to put the quettion to their conſciences, "Have ye "been upon your knees with this affair? have ye "ſpread out the caſe of the many hundreds of ſouls "in this pariſh before the Lord? Hath it been "the deſire of your ſouls, that God would keep "you back from doing any thing to grieve the "hearts of this poor people, or to marr a free "and agreeable choice of a Miniſter?" This would be to ſanctify the Lord. I leave theſe queſtions at your conſciences, anſwer them as you may, and account for the anſwer as you beſt can, in the day that great and ſmall, rich and poor, will be on a level, ſtanding before the tribunal of the great Judge. 3. To ſanctify the Lord, and to make him our fear and our dread, will make us proceed in what God calls us unto, or to be engaged in, as in God's ſight and preſence; ever mindful that we have to do with a God who knows the way that we take, in whoſe preſence we are, and to whom the moſt profound reverence is due: awful thoughts of God's preſence will make us forget men, and make no account either of their power or wrath: if we had deeper impreſſions of God's preſence and all-ſeeing eye, on our hearts, than alas! for ordinary we have, our conuct in all the actions of our life, both ordinary and extraordinary, would be directed in another manner than it is. If you of this Congregation ſhall this day appear before the Presbytery, and give forth your votes for one to be your Miniſter whom ye do not incline, or ſhall ſmother your inclinations for him you do incline, you are not proceeding as in the ſight and preſence of God, as under the fear and aw of God; and what hath not the fear of God in it, how can the bleſſing of God come upon it? If your Maſters and Landlords ſhall act an oppoſite part to you this day, it may look a little frightful to you to have them againſt you; but if the awe of God be upon your hearts, ye will be under no fear of them. What is one man diſtiguiſhed from another by a little outward world-- circumſtance, in reſpect of the great God, who hath power to ſave and to deſtroy? Tho' it be ſo much the way of the world, for men profeſſing the faith of our Lord Jeſus Chriſt to have reſpect of perſons in the matters of God; the Apoſtle James ii. I, 2, 3. ſhews, that the poor Chriſtian, in the raiment, in reſpect of chriſtian privileges may claim the ſame regard that is paid to him who wears the gay cloathing, the gold ring, and the goodly apparel; and it is reaſonable it fhould be ſo: for the many rights people have in electing Miniſters, are intended on their chriſtian profeſſion; and if mens better circumſlances in the world doth make them better chriſtians, I ſhall allow them diſtinguiſhing rights in the choice of a Miniſter; but if God hath choſen the poor in the world, rich in faith, and heirs of this kingdom, James ii. 8. let none conclude as if they were to have no ſpecial concern in the outward adminiſtration of his kingdom on earth; but let every one proceed as in the ſight and preſence of God, who knows how to diſtinguiſh between the precious and the vile, between them that fear God, and them that fear him not; and who is narrowly obſerving who hath the fear of God before his eyes, in the action and work of this day. 4. To ſanctify the Lord, and to make him our fear and our dread, will make us overcome all other fears, because it compriſeth in it a depending upon God, and ſetting him anent all temptations. The believing fear of God, is a ſpecial preſervative againſt the diſquienting fear of man: if we ſanctify the Lord, and make him our fear and our dread, we will look upon him as the Lord of Hosts, who hath all power in his hands, and all creatures at his beck. They who ſanctify the Lord, they ſet God who is all in all againſt the creature who is nothing. The creature beareth a great bulk in the eye of ſenſe; but to a man who looketh to God, the amiableneſs or frightfulneſs of the creature vaniſheth into nothing. When we ſee great power againſt us, our hearts fail us; but a ſenſe of God's being, a dependence on his power, a fear of his wrath, will make us look on all the power and wrath of man as nothing. They who ſanctify the Lord, they ſet the terror of the Lord againſt the terror of man, the favour of God againſt the favour of man, and ballancing theſe together, ſee, that ſince God is to be depended upon, and to be believed in, againſt all the power of devils and men; they reſolve upon an honeſt and conſcientious performance of their duty, come of it what may, perſuaded, that all things ſhall work together for good to them that love God, Rom. viii. 28. and that nothing ſhall be able to do them any notable wrong, as long as they keep on God's ſide and however ſore men may puſh at them, it ſhall be well with them that fear the Lord; which brings me to THE third general head, To glance a little at the arguments in the text, ſhewing the ſafety and advantage of thoſe who ſanctify the Lord of Hosts, and who make him their fear and their dread, with the miſery of thoſe who are diverted from this duty, through the tear of man. THE firſt argument for overcoming the fear of man by ſanctifying the Lord, and for the performance of our duty, not under the awe and terror of man, but in the fear of God, is taken trout the conſideration of the ſafety and advantage of them who ſanctify the Lord of Hoſts, and who make him their fear and their dread, which is, that the Lord will be to them for a ſanctuary; importing, I. THAT if in the work of this day, ye lay aſide the fear of man, and ſanctify the Lord of Hoſts, and make him your fear and your dread, the Lord will own you and bleſs you, he will be to you a ſanctuary, he will place his ſanctuary among you, ye ſhall be more than rewarded any riſque or hazard which ye may run for acting a faithful and honeſt part this day; the Lord will ſanctify you, and make you a holy people. You all know, that your unhappy ſituation ſince the laſt choice of a Miniſter, hath made you a ſcorn to all your neighbouts, a taunt and a by-word: God hath been declaring his anger againſt you; but he who is merciful and ready to forgive, is proclaiming to you this day, that he is willing to dwell among you, to make you beautiful as Tirzah, comely as Jeruſalem, terrible as an army with banners, if ſo be that ye will but honour God in the part ye act this day; let this anſwer all the fears and doubts and waverings of them who may be diſcouraging both themſelves and others, by ſaying, Let us hold our peace and look on, for what better will we be to make any bold appearance; if ye were holding hand to the work of this day, without fear or reſpect, except it be that of God, God would own you, God would ſtand by you, and be on your ſide, and on the ſide of your helpers. 2. THAT if in the work of this day ye lay aſide the fear of man, and ſanctify the Lord of Hoſts, and make him your fear and your dread, then the Lord would make men to ſtand in awe of you. Sanctuaries were holy places, to which every one had not acceſs, to which every one dared not to approach; the fear of you, and the dread of you would be made to fall on them of whom ye may be afraid. Do we not ſee that men ſtand in awe of the holy, the believing, the conſcientious? If men whom ye may fear, fear not God, the ſure way to overcome them, is to be fearers of God your ſelves; if men whom ye may fear, proceed not in the fear of God in the work of this day, there is not any thing will make you more terrible to them, than to ſee you acting like men that are under the awe of God. Sanctify therefore the Lord, and let him be your fear and your dread, and he will be ſuch a ſanctuary to you, that men of might will not like to meddle with you, and in this way ye may ſay to them, as Pſal.cxviii. 6. The Lord is on my ſide, I will not fear what man can do unto me. 3. THAT if in the work of this day ye lay aſlide the fear of man, and ſanctify the Lord of Hoſts, and make him your fear and your dread, then the Lord will protect and defend you. Sanctuaries have been places where people have taken refuge when in danger at the hands of their enemies. God may bring honeſt people under trials, after they have been acting an honeſt and conſcientious part; but he will not leave them comfortleſs, he will be their ſtrong tower, to which they may fly, and be ſafe; he will be to them as a convert from the tempeſt, when the blaſt of the terrible ones is as a ſtorm againſt the wall, Iſa. xxv. 4. This ſhews what we have to anſwer to the cowardly, to the faint-hearted and unbelieving among you, who are raiſing objections againſt their acting a faithful and vigorous part this day. Some may be ſaying,"I would fain ſpeak forth my in"clinations whom I would have for my Miniſter, "but I am apprehenſive my Maſter or Landlord "inclines another man, or he hath told me ſo much, "and if I act a different part from him, I know he "will be diſobliged with me, for I am in arrears "to him, and if he be hard upon me, it will break "me, I will not be able to ſow the new crop." Anſw 1. I BELIEVE there are few of you who have this tentation. But 2. Tho' you were in arrears to your Maſters, do not ſuppoſe that they will perſecute you for acting a conſcientious part. Or, 3. If they ſhould, I own tentations of this kind ſtaggers higher-headed folk than either you or I, and therefore it is, that bribery and corruption doth ſo much prevail among all ranks; ye have God's protection to fly to, who will defend you, and be a ſanctuary to you, if ye act an honeſt and conſcientious part. 4. ſuppoſe ye expect not a diſcharge of your arrears for wreſting conſcience. But 5. If ye ſhould, which ye need not fooliſhly dream, I would have you ballance the debt ye owe to man with the debt ye owe to God, what ye expect from man, and what ye expcect from God with reſpect to the debt ye owe to the one, and the debt ye owe to the other; if ye act a diſhoneſt part this day, or ly by, and do not act an honeſt part, man may forbear you a little, but he will not forgive you; and tho' he ſhould forgive you, what is it to the debt ye owe to God, if ye do not contribute to have a goſpel Miniſter ſettled in this place? one whom ye find ſuited to you, ye are but enlarging the account which ye have to make to the great Gott: now chooſe you this day the favour of God, or the favour of man; man's diſcharging you a ſmall earthly debt, or rather bearing with you till ye be in better caſe to pay it, and God's freely forgiving you all your ſins: chooſe you this day, if for the pleaſure of man you will incur the diſpleaſure of God. O that God would help you to ballance theſe things! 4. THAT if in the work of this day ye lay aſide the fear of man, and ſanctify the Lord of Hoſts, and make him your fear and your dread, then the Lord will carry you to the heavenly ſanctuary, where the weary be at reſt, where the wicked ſhall not trouble, and where the voice of the oppreſſor ſhall not be heard. They who ſanctify the Lord, and who make him their fear and their dread, may meet with troubles in this life, becauſe of their honeſty, Iſa. lxix. When truth faileth, he who departeth from evil, maketh himself a prey, but the rich recompence of reward will repay all. And this ſhews us what to anſwer to ſuch among you, who may he ſaying, "My Maſter or Land"lord is for another man to be Miniſter, than I "incline; and if I do not vote this day as he "votes, I ſhall be ſure to be turned out of my "tack, and I do not know where to get another "or one ſo good and convenient as that which "preſently poſſeſs, and therefore I muſt even yield, "for if I act another part, I ſhall but bring my "ſelf to trouble." I would not have you ſuppoſe that any of your Landlords will caſt you out of your tacks, if you do not vote as they vote, tho' ſuch things, I am afraid, are too common in the country; therefore when a Kirk falls vacant, applications are made from far and near to the Heritors of a Pariſh, and according to the join that happens to be among them, it is concluded, ſo will the election of the Miniſter go: but let none of theſe things affect you; tho' it were come the length of threatening you out of your tack, God hath promiſed to be a ſanctuary to thoſe who ſanctify him, and make him their fear and their dread; he hath the hearts of men in his hand, and can turn them at his will, or if he give them power againſt you, keep this in your eye, that if you be faithful to God, in heaven there are many manſions, whither Chriſt is gone to prepare a place for you, that where he is, there ye may be alſo, where ye ſhall enjoy a kingdom that cannot be moved; and that tho' ye may think to ſecure an earthly habitation by acting an unconſcientious part this day, God may ſoon blaſt your ſubſtance, and make you unable to hold it, or he may ſay to you, as to the rich man in the Goſpel Thou fool, this night thy ſoul ſhall be required of thee; or if ye get a leaſe of years without any providential rebuke, yet what will ye ſay in the hour of death, when ye ſhall not know where to take up your eternal abode, but ſhall be in fear and terror of everlaſting wrath, and your conſcience ſhall cry out, when your life is on your lip,"Alas! "I have not made God my hope nor my truſt, I "ſold my part of an agreeable goſpel-miniſtry for "a little wordly convenience, and now death is "to take me out of my houſe and habitation, the "ſouls of many have ſuffered by my means; what "ſhall I anſwer the Almighty, now that I am to "appear before him? Some may be ready to ſay that the tendency of what I have ſpoken is to ſtir up people to oppoſe the Gentlemen of the Pariſh whoſe intereſt and influence and conſideration in the election of a Miniſter is chiefly to be regarded, and that it is more fittng that the people ſhould yield it to the Gentlemen, than that they ſhould be determined by the people, whom to chooſe to be Miniſter of the Pariſh. Anſw. 1. I ASSERT it to be my duty to ſtir up people to maintain the rights and privileges which they have as men and chiſtians, tho' in this courſe they ſhould differ from Gentlemen, unleſs Gentlemen pretend to be intituled to the rights that men have as members of ſociety, and to the priviledges of Chriſtians, excluſive of all others. 2. I likewiſe aſſert, that the election of a Miniſter is a chriſtian right, and the beſt chriſtian, be he Gentleman, be he common-man, hath the beſt title to exerciſe this right. 3. I aſſert that they who are to ſubmit to a man's Miniſtry, and are to attend Goſpel-- Ordinances diſpenſed by him, are the people who have a right to elect a Miniſter, in oppoſition to them who tho' they have ſecular intereſts in the Pariſh, attend not ordinances there, not will ſubmit to the Miniſtry of the elected. 4 Tho' ſome few who may have lands and rents in a Pariſh, may be ſo diſpoſed, that if they were living in that Pariſh they would attend Goſpel-Ordinances, yet when their buſineſs in the world obliges them to live elſewhere, it appears to me the moſt reaſonable thing that can be, that they have chief regard in the election of a Miniſter, to whom the Miniſter choſen is to diſpenſe Goſpel-Ordinances. 5 I would ask the objectors, if there be any thing in reaſon or religion obliging many hundreds who are to ſubmit to Goſpel-Ordinances in this place, to give up with their own inclination for a man whoſe gift is ſuited to them, and to receive one whoſe gift either is not ſuited to them, or so much ſuited to them as the gift of another unexceptionable perſon becauſe a few who have heritages in the place ſome of whom attend not ordinances here at all, others live not in the Pariſh, do incline him? If they ſhall claim ſuch regards, or regards prejudicial to your rights, which are the people who want the Miniſter, I ſeruple not to ſay it, that no regard is due to them in this unreaſonable claim; and if they exert their claims, their power, their moyen, their influence for your hurt, and to the prejudice of your inclination, or if ye or any of you be byaſſed and turned out of the road, inſtead of God's being a ſanctuary to you or them, you ſee what will come of it in the SECOND argument made uſe of in the text, to ſtir us up to ſanctify the Lord, and to make him our fear and our dread, and to proceed in the work of this day in the awe and fear of God, which is, The Lord will be a ſtone of fumbling and a rock of offence to both the houſes of Iſrael, for a gin and for a ſnare to the inhabitants of Jeruſalem; and many among them ſhall ſtumble, and fall, and be broken, and be ſnared, and be taken, which doth import in it the following things. 1. THAT the diſcoveries made of Chriſt in the Goſpell ſhould not profit them: there were great promiſes of the Meſſiah made by God in Iſaiah's time, which was a great encouragement to the oppreſſed people of God; but here he lets us ſee that they among them who feared not God, but men, ſhould reap no comfort nor benefit by thoſe promiſes. I may, not ſtay to enlarge upon this as it might admit, but only to apply it to you, if without the fear of God, and from the fear of man, ye ſhall act an unconſcientious part this day in the choice of a Miniſter, Goſpel-Ordinances ſhall not profit you, ſuch means as ye ſhall get in an unfair way, God will blaſt them to you; and I doubt nothing of it, but that among the many weighty cauſes of the unſucceſsfulneſs of the Goſpel, this may be juſtly reckoned as one, Miniſters being ſettled in Pariſhes without the affection and liking of the people. God knows, and we may all know, what natural prejudices a Goſpel Miniſtry hath to overcome, tho' it have not the prejudice of a forced ſettlement to ſurmount. This may ſhew us what to anſwer to thoſe who are ſtill buzzing in your ears that there cannot be a wrong choice, for none are to be choſen but ſuch as Presbyteries licenſe, and who will preach ſound doctrine; Presbyteries never meant that their licenciates ſhould be ſettled in Pariſhes, without allowing the people a judgment of the ſuitableneſs of their gifts to them; a man may have gifts ſuited to one people, who hath not gifts ſuited to another, therefore it hath a foundation in common equity, that members of a congregation declare who of all the Licenciates hath the gift moſt ſuited to them, and in this they ought to be gratified, and to controul them in this is an act of the greateſt tyranny and oppreſſion, becauſe it is an oppreſſion of them in a ſpiritual concern. This likewiſe ſhews what to anſwer to Heritors who are in a confederacy to have a Miniſter ſettled in a Pariſh, whether he pleaſe the hearers or not. "O ſay they, the people will "come in, ſettle him once, and there is no fear "but they will ſubmit." This doth not always obtain, and becauſe of forced ſettlements, many congregations at this day in Scotland, are as ſheep without a ſhepherd; and tho' an oppreſſed people may endeavour to make the beſt of an ill bargain they can, the diſappointment of a better choice, and a Miniſter's being forced in among them leaves rooted prejudices in their minds againſt his Miniſtry, and they who may be promoting the election of a Miniſter in this place to day, from no better principles, and with no better hopes, allow me to tell them, that they are doing evil, for think they poſſibly good will come. Furthermore, how can God's bleſſing be expected upon the labours of an intruded Paſtor? can he expect the prayers of his people at a throne of grace that God would proſper his Miniſtry, who if they have any ſenſe of religion on their ſpirits, and of the wrong done to the heritage of the Lord, will be found praying for conviction and pardon to that Shepherd, who only cometh as an hireling, and whoſe voice hath no pleaſant ſound in the ears of the ſheep. 2. THIS threatning imports, that the warnings God had given the Tribes of Iſrael, ſhould be brought forth in judgment againſt them, againſt both the houſes of Iſrael, the confederates, and them that were afraid of the confederacy. It needs be no ſurpriſe to Miniſters now, that the word of their teſtimony hath ſo little effect; in Paul's time the word took no more effect than a beating the air, and he was no better than ſounding braſs and a tinkling cymbal to many; yet he ceaſed not to ſet life and death before them, tho' many took offence at his doctrine and miniſtry, and went on the rather in their evil way; when he was the ſaviour of life to ſome, he was the ſaviour of death to others. This admits of a cloſe application to you in this congregation, tho' the faithful and affectionate inſtruction and warning which I give you this day, ſhould have no effect on you, but I be ſpeaking as one beating the air, do not think that theſe words will he loſt; they will be brought in remembrance againſt them who will not believe nor do. And if others of a ſuperior rank to you ſhall be found indifferent what be ſaid to them, from the word of the Lord, if their confederacy take effect, if their concert obtain, let them not think that theſe things will not be one day laid to the door of their conſciences. I make no doubt of it but it it will be found one day, that God hath given up many a man to his own way, becauſe he hath employed his power and moyen to oppreſs poor people in their ſpiritual concerns. 3. THERE is another thing imported in this threatening, that God would leave both the houſes of Iſrael, the confederates, and them who are afraid of the confederacy, to fall into ſin; many among them ſhall ſtumble, and fall, and be ſnared The ten Tribes, inſtead of repenting of their idolatries, ſhould further and further off from the worſhip of the true God, till they ſhould go into captivity to Media, Halah and Habar, and thoſe in Judah, forgetting the Lord their help, and making man their truſt, ſhould be corrupted alſo, till for their iniquities their land ſhould ſpue them out. It is no wonder to ſee people falling into ſin and a ſnare, who have nothing in their eye but their own projects and deſigns in matters in which the glory of God, and the intereſt of ſouls are concerned, and to ſee them ſtumbling and falling, who are making man and not God their fear and their dread. Men who have meddled raſhly and prophanely with the matters of God's houſe, have gone from evil to worſe; what Jeroboam did wickedly in the matters of God, became a ſin and a ſnare to him, he altered the order of the Prieſthood, which became a ſin to his houſe, 1. Kings xiii. 33, 34. Many a Gentleman hath brought ſin and guilt upon his houſe, by oppreſſing the heritage of the Lord in the choice of a Miniſter. What? ſay you, hath this made Gentlemen ſin, that they made good their own choice; one would think, this were the way to prevent their falling into ſin, and to reconcile them to a Goſpel-Miniſtry. I own it, that if Gentlemen were living in a Pariſh, and living in it,did attend Goſpel-Ordinances, and ſubmitted to the publick Miniſtry there, there is all the reaſon in the world, that they chooſe one they incline, and no man can be heartily inclined to a thing but he will wiſh that thing to obtain, but their vote is not to be a negative upon the body of a congregation that are otherwiſe inclined: but if Gentlemen neither live in a Pariſh, or living in it, do not attend ordinances there, they will be found bringing down ſin and guilt upon their own ſouls, who ſet up their power and influence and moyen to oppreſs a willing people in a free and unexceptionable choice; and many times we find their conduct is ſuch as ſhows that it is more a friend they have to ſerve, or ſome other connexion to keep up, than to make a right proviſion for the ſouls of the congregation, therefore it is, that ſome run about to get letters of procuratory from this or that Heritor to vote for their man, the abſent or not reſiding Heritor being very indifferent who be Miniſter, but being intreated, he intreats, and this is all the religion he hath in the matter. And for the reconciling Heretors to the miniſtry of an intruded Paſtor, we ſee this doing evil that good may come doth not make proſelytes, and ſo the argument hath no weight; and tho' this ſhould obtain, it will not follow, that for the ſake of one or a few men, many hundreds are to be oppreſſed, unleſs that the ſouls of Gentlemen be of a different frame and value from the ſouls of common men: tho' men behave as if they would have it ſo, yet he not diſcouraged, ye the poor of the people, God will reckon otherwiſe, even that God who raiſeth the poor out of the duſt, and lifted up the beggar from the dung-hill to ſet them among princes, and to make them inherit the throne of glory. He will keep the feet of his ſaints, and the wicked ſhall be ſilent in darkneſs, for by ſrength ſhall no man prevail, 1. Sam. 2. 8, 9. It Cannot miſs to to bring on ſin and guilt on theſe Heritors who live not in a Pariſh, or living in it do not attend ordinances in it, to ſtraiten, oppoſe, oppreſs, or entice people to a Miniſter they do not incline, but are rather averſe to, their hearts being ſet upon another paſt all exception, becauſe it argues an atheiſtical indifference in the matters of God, and in the concern for ſouls; and when once men are brought this length, or will diſcourage people in concerns more dear to them than all the earth, how can they expect but God will give up with their ſouls, when they make ſuch a ſlight account of the ſouls of many hundreds? Now as to you the People, if you do not act a conſcientious part this day, God hath ſaid it, ye ſhall ſtumble and fall and be ſnared. Ye who make it a light matter whom ye chooſe, or who be choſen for your Miniſter, God ſees you making a light account of your ſouls, and will be provoked to give you up to your own hearts luſts; he is ſaying to you this day as, Pſal. lxxxi. 13, 14,15. 16. O that my people had hearkned to me, and Iſrael had walked in my ways. I ſhould ſoon have ſubdued their enemies, and turned my hand againſt their adverſaries. The haters of the Lord ſhould have ſubmitted themſelves unto him, but their time ſhould have endured for ever. He ſhould have fed them alſo with the fineſt of the wheat, and with honey out of the rock ſhould I have ſatisfied thee. v. 11, 12. But if ye will not hearken to his voice, and will have none of his ways; he will give you up to your own heart's luſts, and let you walk in your own counſels. Which brings me to the 4. THING imported in the threatening, many among them ſhould be broken and ſnared and taken, that is, God will ſeverely puniſh for this their ſin, he will take vengeance both againſt them who were in a confederacy againſt the people of God, and upon them who ſhould act a diſhoneſt part from a fear of the confederacy: the confederates ſhall be broken, and they who make corrupt compliances, becauſe of the confederacy, ſhall be ſnared, and taken in their own craftineſs, they ſhall not meet with protection in the way, they ſeek ſecurity and favour to themſelves. Now let me apply this to them of lands and rents in this Pariſh, who have been buſied making a ſtrong join to have one elected to this Pariſh, whom you, the members of this congregation poſſibly do not incline, and have been boaſting and bragging at them to ſay as they ſay, whether it be your inclination or not, you may now think that your cup ſtands even, and your mountain ſtrong, and ye ſhall never be moved; and what is a parcel of inſignificant tennants to Gentlemen of education and knowledge? tennants have not ſuch ſettled intereſts as we, and therefore no notice is to be taken of them. Allow me to anſwer this. If we were to make trials of knowledge, and to put the matter on that iſſue, it behooved to be, who hath moſt knowledge and orthodoxy in the principles the chriſtian faith, who hath the trueſt ſenſe of religion, I pray God, that the matter turned on this trial of skill, let it come out as it will. As to ſettled intereſts in Pariſhes, 1 am ſorry that Gentlemen ſhould ſhew ſo little ſenſe of the mutability of human affairs, as to claim ſuch diſtinguiſhing regards, as if their houſes were to ſtand for ever, ſince many an honeſt poor man and their children have holden their poor cottage with a ſober and honeſt character, when the poſſeſſors of lands and rents have prophanely and riotouſly debauched them away: let them who exalt themſelves above others, becauſe they are rich, and would enhance the privileges of the poor chriſtian, and lord it over him in the exerciſe of his right, ſtand in awe of the character of the wicked and fooliſh man,Prov. iii. 33, 34, 35 The curſe of the Lord is in the houſe of the wicked, but he bleſſeth the habitation of the juſt. - Surely he ſcorneth the ſcorners, but he giveth grace unto the lowly - the wiſe ſhall inherit glory, but ſhame ſhall be the promotion of fools. It is an evidence both of a wicked man and a fool to glory in his riches, and the ſtability of his habitation; and it is an evidence he doth ſſo, when he would carry it triumphantly and oppreſſively over his poor chriſtian neighbour, in ſpiritual rights and privileges, which ſhould be dearer to them than all the world; however high he may build his neſt now, and raiſe his creſt at the thoughts of his diſtinguiſhing circumſtances, in the world, you may read the charter which God has written out for ſuch, Job xxvii. 13. - 23. This is the portion of a wicked man with God, and the heritage of oppreſſors, which they ſhall receive of the Almighty. - If his children be multiplied, it is for the ſword: and his offspring ſhall not be ſatisfied with bread. - Thoſe that remain of him ſhall be buried in death, and his widows ſhall not weep. - Tho' he heaps up ſilver as the duſt, and raiment as the clay; - He may prepare it, but the juſt ſhall put it on, and the innocent ſhall divide the ſilver. - He buildeth his houſe as a moth, and as a booth that the keeper maketh. - The rich man ſhall lie down, but he ſhall not be gathered: he openeth his eyes and he is not. - Terrors take hold on him as waters, a tempeſt ſtealeth him away in the night. - The eaſt wind carrieth him away, and he departeth: and as a form hurleth him out of his place. - For God ſhall caſt upon him, and not ſpare: he would fain flee out of his hand. - Men ſhall clap their hands at him, and ſall hiſs him out of his place. But the Lord will be a Sanctuary to the honeſt poor man who hath not in the account oft he world ſo well ſecured a habitation. Pſal. cxl. 12. God hath promiſed to maintain the right of the poor; judge ye then, who hath the ſureſt Charter, he who hath God's word pledged for his ſecurity, or they who make an oppreſſive uſe of their diſtinguiſhing circumſtances in the world. It is a poor and a worthleſs ſtory for any man to ſay, that you the people are tennants at will, and to improve this as if you were to have no will but theirs in the work of this day: well may you reply, that they are tennants at God's will, who can take them away with his ſtroke when they are thinking to have their wills of you. But if the people of this Congregation will not truſt in God, but ſtoop and yield, and act an unconſcientious part this day, ye ſhall alſo be broken and ſnared and taken: God will make your ſuppofed defence to depart from you, he will multiply your plagues exceedingly, ſpiritual judgments will come upon you; tho' ye ſhould be allowed to ſit warm in your habitations, God will ſend leanneſs into your ſouls, and ye ſhall be ſingled out as men who have not made God your truſt. Now, my dear friends, to bring this diſcourſe to an iſſue, tho' I know that all the arguments I can uſe with you will be of little effect, unleſs the Lord's ſpirit work upon you; yet let me intreat of you to think ſeriouſly on what hath been ſaid: I know I have been more plain than pleaſant to ſome; yet I have ſpoken truth, and I bleſs God for it, that the terror of man makes me not afraid; I might have been ſilent as to many things, fi a tender concern for your ſouls did not conſtrain me, and now I charge you by your compearance before the great Judge, when all the warnings I have given you the twelve years of my Miniſtry among you, and what I have ſpoken to you this day muſt be accounted for both by you and me, that ye conſider what ye have at ſtake this day, and what ſhall be the melancholly iſſue of your acting a deceitful or indifferent part in the work of it. I have choſen rather to draw a veil over than enlarge upon the diſmal effects of your laſt unhappy choice, God hath relieved you from that plague, but what ſhall become of you next, when or whence your relief ſhall come, if ye take a wrong ſtep this day, God only knows, but I tell you one thing, that it looks very like a people whom God careth not for, to have been plagued of God in ſuch an important concern, and yet not to improve a providential opportunity of being well provided with a faithful ſerious goſpel-- preacher. O let it be ſeen this day, that the concerns of your ſouls are lying more upon your hearts than any thing elſe. When I have thought on the countenance God was pleaſed to give to word and ſacraments diſpenſed among you, I have been fond: to think that God was ſowing a ſeed among you that would ſpring up, and that he himſelf would water; but conſidering what hath befallen you, in conſequence of a bad choice, God only knows, and I cannot expreſs it, how much your condition hath afflicted my ſoul: the Lord God of Gods he is witneſs that ye have been my day thoughts and my night thoughts; my concern for you hath coſt me many a mourning hour; and becauſe I would have you eſpouſed to Jeſus Chriſt, and provided with a Miniſter who may feelingly open up to you the doctrine of Reconciliation, I have put forth my ſelf to ſpeak what this day you have heard. If ye would have God to ſet up his ſanctuary among you, ſanctify the Lord of Hoſts this day, and make him your fear and your dread, and he will be for a ſanctuary, but to the deceitful, the cowardly, the indifferent the faint-hearted and the unbelieving, he will be for a ſtone of ſtumbling, and a rock of offence, for a gin and a ſnare, and many among them ſhall ſtumble and fall, and be broken, and be ſnared and be taken. FINIS.