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private christian. As an example of a mind tremulously apprehensive of sin, loathing it in every form, and for its own sake, avoiding even the appearance of evil, rising above all terrestrial considerations, advancing rapidly in holiness, and finding its only enjoyment in the glory of God; probably no similar work in any language, can furnish a parallel.

In the Reflections on the Memoirs of BRAINERD, as in a clear transparent mirror, the reader if he is not voluntarily blind, will discover the true character of his own heart. The narrative of conversions, during the long Pentecost season at Crosweeksung, while it cannot fail to delight and animate the real christian, will satisfy every mind open to conviction, that the Doctrines there taught were those taught by the Apostles; and will teach every Minister, that to preach Christ crucified is the only way to secure the co-operation of the Holy Spirit. The account given by BRAINERD of the Doctrines which he preached to the Indians, and their visible Effects; of his method of learning their language; of his plan of Instruction; and of the Difficulties in the way of christianizing them, will also be peculiarly useful to the Missionary; while the Diary at large will furnish him an example of self-denial, of patience under privations and sufferings, and of glorying in infirmities, which Paul himself would have respected and loved. On the whole, the editor is convinced that few works hitherto published, are calculated to be equally useful to the Church at large, or to the individual Christian; and, with these views concerning it, he cheerfully commends it to the blessing of Almighty God; without which the Word of Life, itself, becomes "a savour of death unto death.”

Boston, February 22, 1822.

SERENO EDWARDS DWIGHT.

A

SERMON,

PREACHED IN NEWARK,

JUNE 12, 1744,

AT THE ORDINATION OF

MR. DAVID BRAINERD,

A MISSIONARY TO THE INDIANS

ON THE BORDERS OF NEW-YORK, NEW-JERSEY AND PENNSYLVANIA.

BY EBENEZER PEMBERTON, A. M.

PASTOR OF THE PRESBYTERIAN CHURCH

IN THE CITY OF NEW-YORK.

AN ORDINATION SERMON, &c.

LUKE XIV. 23.

be

And the Lord said unto the servant, Go out into the high-ways and hedges, and compel them to come in, that my house may filled.

GOD erected this visible world as a monument of his glory, a theatre for the display of his adorable perfections. The heavens proclaim his wisdom and power in shining characters, and the whole earth is full of his goodness. Man was in his original creation excellently fitted for the service of God, and for perfect happiness in the enjoyment of the divine favour. But sin has disturbed the order of nature, defaced the beauty of the most disconsolate circumstances of guilt and misery.

The all-seeing eye of God beheld our deplorable state; infinite pity touched the heart of the Father of mercies; and infinite wisdom laid the plan of our recovery. The Majesty of heaven did not see meet to suffer the enemy of mankind eternally to triumph in his success; nor leave his favourite workmanship irrecoverably to perish in the ruins of the apostacy. By a method, which at once astonishes and delights the spirits above, he opened a way for the display of his mercy, without any violation of the sacred claims of his justice; in which, the honour of the law is vindicated, and the guilty offender acquitted; sin is condemned, and the sinner eternally saved. To accomplish this blessed design, the beloved Son of God assumed the nature of man; in our nature died a spotless sacrifice for sin; by the atoning virtue of his blood "he made reconciliation for iniquity," and by his perfect obedience to the law of God, "brought in everlasting right

eousness."

Having finished his work upon earth, before he ascended to his heavenly Father, he commissioned the ministers of his kingdom to "preach the gospel to every creature." He sent them forth to make the most extensive offers of salvation to rebellious sinners, and by all the methods of holy violence to "compel them to come in," and accept the invitations of his grace. have a lively representation of this in the parable, in which our text is contained.

We

The evident design of it is, under the figure of a marriage supper, to set forth the plentiful provision, which is made in our Lord Jesus Christ for the reception of his people, and the freedom and riches of divine grace, which invites the most unworthy and miserable sinners, to partake of this sacred entertainment. The first invited guests were the Jews, the favourite people of God, who were heirs of divine love, while the rest of the world were 66 aliens from the commonwealth of Israel, and strangers from the covenants of promise:" but these, through the power of prevailing prejudice, and the influence of carnal affections, obstinately rejected the invitation, and were therefore finally excluded from these invaluable blessings.

But it was not the design of infinite wisdom, that these costly preparations should be lost, and the table he had spread remain unfurnished with guests. Therefore he sent forth his servant "into the streets and lanes of the city," and commanded him to bring in "the poor, the maimed, the halt, and the blind,"-i. e. the most necessitous and miserable of mankind 66 -yea, to go out into the high-ways and hedges," to the wretched and perishing Gentiles, and not only invite, but even "compel them to come in, that his house might be filled."

The words of the text represent to us,

I. The melancholy state of the Gentile world. They are described as "in the high-ways and hedges," in the most perishing and helpless condition.

II. The compassionate care, which the blessed Redeemer takes of them in these their deplorable circumstances. He "sends out his servants" to them, to invite them to partake of the entertainments of his house.

III. The duty of the ministers of the gospel, to "compel them to come in," and accept of his gracious invitation. These

I shall consider in their order, and then apply them to the present occasion.

I. I am to consider the melancholy state of the Heathen world while in the darkness of nature, and destitute of divine revelation. It is easy to harangue upon the excellency and advantage of the light of nature. It is agreeable to the pride of mankind to exalt the powers of human reason, and pronounce it a sufficient guide to eternal happiness. But let us inquire into the records of antiquity, let us consult the experience of all ages, and we shall find, that those who had no guide but the light of nature, no instructor but unassisted reason, have wandered in perpetual uncertainty, darkness, and error. Or let us take a view of the present state of

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