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*^ Saviour, and be blefi: for ever. Your Maker w^oos
" you. The Infinitely Great befeeches the infinite-
" ly mean ; Deity, the offended party, ftoops
*'' firll; comes after, and courts his creature, theag-
" grefibr, to fubmit, be renewed, and repoifefs
'^ every thing. United to Jefus, who is united to
" Me, all things are yours: Keep 710 1 back. Fury
" is 7iot in Me. I am essential love; and wait
'•upon you, to unite you to myfelf and to all the
*' flower of being in the univerfe. Immenfity
^^ fltall be the meafure, and eteniity the duration
" of your comfort and joy."

Paufe we a moment. May we not juftly chal-
lenge infuielity, to propofe a greater good to man-
kind than the Gojpel of Jefus CJiriflf

Spirit of Humey the fubtil ; fpirit of RouJJeau^
the fanciful ; fpirit of Voltaire^ the cowardly, tho*
daring ! and, ye elder fpirits of Porphyry and Ju^
lian! and, elder yet, oi Jannes and lambres,- Mo-
fes' opponents ! tell us what you can fuggefl for
the happinefs of the World equivalent to the Gof-
pel? What book like the New Teftament can you
put into the hands of poor pagans in the South
SeasP What can you'imaginc like Jessus Christ

to



6'3 GOD^S CALL, OUR DIPv.ECTORT.

to give them ? What language more worthy a De-
ity can you invent for a Miilion, than the conde-
fcenlion, the purity, the tendernels, the compre-
henfivcneis, the every glory of " Keep not hack''' —
" Be not fhy of your Maker^, but intimate with
"him" — " Be received in ta the bofom ofallblifs
'' in Chrift Jefus ?"

What an happinefs to carry to the South Seas
fuch a mefTiigc avS eternal life. Miilionary,
angels, who have formerly borne it, muft envy you
a meflage only worthy themfelves.

2. But fomething elfe is implied in the ad-
drcfs of God our Saviour, " Keep not backr He
will fay to the South, as he fays to us, and as was
faid in the tiiTie of the plague in London, " Bring
•* out your dead. Deliver up all your vices. Keep
*^ none of them back." As Mojes faid to Pharaohy
^' not an' hoof inuji he left behind.'''' The dcfign
o^ Jefus Chrifl is '' to redeem us from all iniquity, '''
which has been our bane; ''and to "^ purify us to
*^ himfelf, a peculiar people, zealous of good works-,''''
which will be our capacity of eternal good. His
defign is to affimilate us to God, w^ithout which
there is neither natural nor moral pofRbility of en-
joying him. Confcquently, Ananias muft keep
hack nothing of all which he poflclics. We mufl
feel ourfelvcs *^ not at all our own, hut bought
" vjith a price -y and therefore are to ^^ glorify God,
^' in vur hod'i^s andfpirits which are His: doing all
" things, whether we eat or drink, or whatfoever we
*' do, in the- name of the Lord Jefus \' as his redeem-
ed people; *' to the glory of God the Father ^ Ibis
is falvation.

And, how pleafant, to tell the converted pagans,
that as God hath given himfelf to be theirs, he
claims them in return to be his. How pleaiant, to
tell them to be ilripped of all their vices, and to be-
come All Truth, All Justice, All Order, All
Usefulness, and Kindness^ All Patience of

ivrovgs,



cod's caxl^ our DrRP:cTORY. 63

wrongs, AU Temperance, All Humility, and
e*very heavenly virtue. Tell them, in particular, it
is the defign of the God of all grace, that \hz'' na-
*'• ilom jfliould not learn war any more^^ but fettle
all I heir difputes by grave and folemn arbitra-
tion ; '• beating their /words into plongh-JIiares^ and
*^ their fpears into priming hooksT Tell them,
that the great law of faith ordains this mofl delira-
ble condu61, that every oru Jliould do to iznolher^
exa6ily as he ought to defire eve?y one^ in like fir-
cumfiances^ JJioiild do to him. How mutually
agreeable v/ill this make them all. Tell them, the
moft high God requires we fliould be like him,

BEING GOOD AND DOING GOOD, and UOthiug clfc.

What feelings of comfort will this fecure.Jp them!
Tell them, how happy they mufl be, with a con- '
fdence dif charged from all giidt^ and filled witk^
all hope, through a Redeemer's merit and inter-
ceffion. Yv^hat a ftate is that, where the Apoitk
cries out, *' Who fiiaJJ. lay ayiy thing to the charge.
'' of God's' eleSif It is God that jn/lifietL Who is
'^ he that condemneth? It is Chriji that died', yea,
^'^ rather, is rifen again \ who is even at the ri^ht
*"' hand^ of God, and ever liveth to make inter ceffion
'' for us'' Tell them, nothing elfe is the Gofpel
of Jesus Christ, but that which makes us at once
the hefl and the happleft; of all creatures: or is fitted
to that end.

In this pra6l!cal fenfe, call upon them in the
name of God, "Keep 7iot hack,"" Prefcnt your-
felves human facrifices indeed, but " living facrlfices
^^ unto Godr

3. But another thing isim plied in this abridgment
of the Gtofpel, " Keep not hack;' and that is, that
there is a difpofition in the South to do the co?itra-
ry. They have not only the common corruption
of onr nature to contend with, but the prejudice
of ages Xo keep thera hack from the Gofpel. And
the command in li^e text not. only implies fuch a

previous



64 god's call, our directory.

previous concrary difpofition, but one of 'L'^r>
greaf Jfrength^ vincible by no light or ordinary
means: and therefore God himfelf is obliged to
life exertion^ and imperioufy to Jay to the South,
Keep not back.

Is it for Then every exertion on our part at
leall muft be 'neceiTary.

Confequently every thing muft be done to abo-
lifh their diftruft, and to command a favourable
prefentiment, refpe6l and awe. The moft tender
BENEVOLENCE, the moft Open candor, the firmeft
PATIENCE, the moft blamelefs virtue, the moft
fpiritual piety, the ftrongeft faith, and moft en-
tire DEVOTEDNESS, are all neceftary every moment
in the perfons fent on this everlafting negociation.
— Nay ; do not fhudder Miflionary, at thefc high
and indifpenfablc demands. " / am God alJ-fuffi-
'' c'lent ; iHHilk before me, and he thou perfe6t, upright
^y andjieady ; and lo ! I am with you, to give you
*^ a Miflionary's grace, as well as a Miilionary's
*^ work, and at' length a Miflionary's reward''

Under this head of the natural and ftrong predi-
ledion of the Heathen for their own ancient fyf-
tem, the example of our Lord and of his Apoftles
muft be always your ftudy.

Much of our Lord's care was to remove the
prejudices, and to foreftall the good opinion of
the Jews, in favour of his gofpel. What was his
firft fcrmon ? " Repent ye'' Upon what conftde-
ration? " The kingdom of Heaven is at ha?/d."
Mercy is come down, to you in my pcrfon. In
me, the kingdom of Heaven embraces you.
Matth. iii. 2. And St. Luke's fpecimen of his
earHeft preaching is to the fame puq^ofe. Chap. iv.
1 8th and four following verfes. His miracles too
were all framed, not merely to prove his Mefllah-
lliip, and Deity, but to infumate his Gofpel, as that
-which fmcerely meant the prefent as well as future
comfoi% and only the good, of his followers. In

partioulan



god's call, our directory. 65

particular, what was his firjl viiradef It was
adapted to the fame end of fhewing his good
will tovmrds men\ and that he was by no
means come to rob them of peace and happiriefs.
For what is the fweetefi: fpe^lacle of human feli-
city ? It is a pious and fond hulband and wife, fur-
rounded witli an affedlionate, dutiful and righte-
ous family. To put honour on this charming
fcene of domeftie blifs, Jefus Chrift wrought his
beginning of miracles at a marriage table.

And what was the condutl of the yipojlhs m
converting the Heathen ? They did not violently
aflault their new hearers with the v/hole of divine
truth at once ; but introduced it hy degrees ac-
cording to their mafter's pattern ; " / have many
" things to fay mito you, hut ye cannot hear them
^' 7iozvy They began with the great firfl things
of God's law: namely, with the Being of God^
with his goodnefs, and his gover?ime7it of us all:
with the refirred'hon of the dccuLj and the appoint-
ment of Jefus Chrift to fudge the zvorld. Thefe
things ^^Tll eltabliflied, everything clfe in the Gof-
pel follows by an eafy confequence. The a6ls of
the Apoflles are a guide by which the Miffionary
muft principally condu6l himfelf; remembering
equally, thattho' great caution and wifdomiare ne-
ceflary, yet the prom ife is, ''' if any man .lack wif-
'^ dom, let him afh it of God, ivho giveth it lihe-
" rallyr

Above all, let me recommend it to thefc
ambafiadoi's for Chrift to the poor Heathen, to
labor and pray, th::t they may always live very
near indeed to God, and alwins remarkably looking
to J(f:{s Chrifl hy faith : Beholding, far above others,
\m finijhed righteonfnefs and ferfecl atonement. To
recommend this was one reafon which induced me
to accept the province I pow fill. And my object
v,as, not merely the Pagan but the Miffionary him-
iclf: not merely to render him by this counfel fu-
pertor both to the love of life and f^ar of death, for

G the



65 god's cAll^ our directory.

the fake both of the influence offuch a frame upon
his own virtues, and of the novelty and glory offueh
a fpeclaele to the Heathen: but for another rea-
fon. I mufl fpeak out. Wifdom, in ftriknig a
balance^ leaves nothing oat of its calculation. It
contemplates the pojjible as well as probable: the
vjorji as well as the beft that may happen. This
Million may coft the lives of thofe you are fend-
ing. The four angels^ which are bound hi the
Great South Sea, may be hojed. Where human
liicrifices are common, perhaps the Miffionary may
be thought the only human facrifice, which can
appcafe the oircnded Eatooa.

Efpeeially may this be expe6led, from analogy,
fliould the converfions be many and general. It
was fo under ten of the Roman emperors. And
fome of them were as mild in their difpofitions, as
any in Otaheite or the adjacent countries. That
the Mifiionaries may both be -prepared for the
worft event, and de/irous of it, let me earncftly
prefs upon them the conftant contemplation of
Jesus as the lord our righteousness, as well
as STRENGTH, iu a way much above what Chrif-
tians in common are ufed to. Be your defcription

this, '^ FULL OP 'FAITH AND OF THE HOLY GHOST."

Nothing lefs than the fpirit of a martyr befits a
miniftcr, in common : but beyond others fuch as
you, for whom the poft of honor and of danger is
referved.

Indeed if you arc made the firft new faviours of
a new world, you ought, after living for fo glo-
rious a purpofe, to conclude it will not be
vour lot to die the common death of all men.
You ought to cxpc(^ as a thing of courfe, an id-
moft debt, and reward of grace, the honour, the
greatcft honour Chrift can bcftow in this world,
the honour of ^AvV.^o- for him.

llcmembcr, Ihould you be called forth to execu-
tion ; '' Be thou faithful unto death, and I ivill gn-e

time



god's call, our directory. 67

'^ thee a crrmm of life.'' You are not then at
liberty to recede; only to fuffcr what awaits you.
Remember, you may do more good by your eon-
ftancy in death, than by your labours in life. The
blood of the martyrs was ever held the feed of the
church. The foil of the South-fea iflands may re-
quire your aJJies to impregnate it with the moft
abundant fait of falvation. Remember, the
church of God will owe you its univerfal thanks.
Never fhall we utter, " the noble army of martyrs
*' praifethee," without thinking of you, and thank-
ing God for you. Remember, a martyr's grace
and fupports will never be wanting to a martyr's
pains and trials. When the blood of the iirft
martyr, St. Stephen, was ihed,, Jefus Chiji^ always
reprefented elfewhere in fcripture, as '^ fitting at
" the right hand of God," could not then // any
longer; but rofe from his feat, though the throne
of the higheft heavens, to greet and embrace the
parting fpirit of a faithful follower dying on his
account. Then only do we fee Jefus standing
at the right hcmd of God.

To conckide. Righteous people, engaged in
this work of a Miffion to the South Seas, for your
iirmeft confolation reflect : that you cannot here
flay, if I may fo fpeak, a loofing game. For, firft,
nothing can be loft., fliould the gofpel not> be re-
ceived. What can you lofe? Not your money;
^'^ for what is given to the poor,'' (and poor indeed, /;^-
ing without Chrifi, are the fubjecls of this Mif-
lion,) '' is lent unto the Lord:" at whofe fecond ap-
pearing ''you %viU receive your own tvith ufury'"*
What can you lofe ? Not your prayers: for if you
pronounce your peace, and the Son of peace is not
there, '' your prayers fJi all turn, into your, own ho-
Jom." What can you lofe ? Not your cares and
trouble: iox inthefe your fouls have been exer-
cifing and forming, after the manners and employ-
nients of the heavenly world: where the falvation

G2 of



tS GOD S CALL^ OUR DIRECTORY.

of immortal fouls is the great, univerfal and perpc -
tual concern. What can you lofe? Only one
thing more can occur to your minds : and that is,
the i?lQod of thofe whom you fend. But this will
be no lofs. Not to the church : for it will be
propagated, eftablifhed, inftru61ed and adorned by
it. Not to the Miffionaries : for to them to die
will be gain : gain ininiediate^ immenje^ and ever-
hjiing.

But if you win, what do you win ? Nothing lefs
than ETERNAL GLORY, for 7niUio7is upon miUions in
the South Seas J till the coming of the Son of God,



PRAYER



PRAYER FOR THE SUCCESS OF THE GOSPEL.



SERMON HL

PREACHED AT

TOTTENHAM COURT CHAPEL,
BEFORE THE MISSIONARY SOCIETY,

On Thurfday Evening, the I2th of May, IjQQ.
By the Rev. WILLIAM JAY.



SERMON III



Psalm Ixxii. 19, "20.

And let tJie whole earth he filed %mth his glory^ ;
amen and amen. The prayers of David, the foil
■ of Jeffe, are ended.

In reviewing the Icriptures at large, and the book
of Pnihus in particular^ we fee good men exem-
phfyiiig different views and difpofitions, according
to the various objeds which excited and engaged
tlieir attention.

It is a happy frame of mind which converts evei^
c\ cut and every contemplation into prayer. — Such
Vv-as the happy frame of David's mind when he
compofed this Piaim. Surveying the grandeur
of Solomon's reign, he perceives " a greater than
Solomon," and by a beautiful tranfition paffes to
the reign of " Meffiahthe Prince, whofe kingdom
'^ is an everlafting kingdom, and whofc dominion
'^ endurcth from generation to generation." After
a ftriking reprefentation of the properties and
advantages of the Saviour's government, he breaks
forth in thefe. fublime and animated ftrains :—
" Bleiied be the Lord God, the God of Ifrael,
" who only doeth wanderous things, and bleiied
" be his glorious name for ever, and let the whole
'' rarth be filled with his glory. Amen and amen.
'-' The prayers of David, the fon of Jeife, arc

^'^ ended.''



a



7^ PRAYER FOR THE

*^ ended." Behold the grand delire which actuated
this man of God. He prays that " the whole
*^ earth may be filled with his glory." At preient
the earth is void of God's glory. To a graeious
mind nothing is more painful than to refle61 upon
the millions of mankind flill ^^ lying in wicked-
^' nefs," — " having no hope, and without God in
*' the world." — Who does nfot unite in this re-
quell ? And who does not pray that " the glory of
^' the Lord may be revealed," and '^ that all flefh
'^ may fee it together ?"

David not only prays, but prays with fervency ;
snd to draw your attention to a point with v/hich
I Vvould animate this vafi: ailembly — fee how much
his heart was fet upon this objecl. For having
expreffed his defire, he exclaims, " Amen and
" amen" — So be it, fo be it. Again and again I
fay it, and let others fay it too-^Let men, let
angels repeat it — Succefs to my prayers, and fuc-
ccfs to the prayers of all who breathe the fame
wiflics. — With this he would '' finifli his courfe."
^' The prayers of David the fon of Jefic are cnd-
" ed." This was the laft Pfalm he ever compofed.
He WTote it on his dying bed. The laft words of
dying men, efpecially if they have been men of
illuflrious chara6ler, have peculiar weight in them.
— Let, fays David, refigning his fpirit into the
hand of God, let but the kingdom of Jefus Chriil
be eflablifhcd, and all the nations and the fa-
milies of the earth be blcfied in him, and I have
enough, I delire no more ; — '' and now letteft thou
^"^ thy fervant depart in peace according to thy
'^ word." — " Even fo, come Lord Jefus, come
" quickly."

Was this fervor too great ? Tvly Brethren, here
all the exceliencies of prayer are combined. Here
devotion is wrought up to its higheft perfection.
And at once to jufdfy David's ^eal, and excite
your admiration of it— to lead you to adept this

prayer.



SUCCESS OF THE GOSPEL^ 7.S

prayer, and to adopt it with the glowing emo-
tions of " the man after God'^ own heart/' let us
examine five things — The importancfe of its mat-
ter—the excellency of its principle—the univer-
.felity of itj5 extent— the divinity of its refem-
blance— and, the certainty of its accompli lliment.

L What can be more important and interefting
than the m.atter of this prayer ?— It is the diffu-^
fion of the divine glory, the word glory, when
applied, to God, denotes that manifcrtation ot
himfelf by which his rational creatures arc capable
of knowing him, for in himfelf lie is incompre-
henfiblc, " dwelling in the hght which no man
^' can approach unto, whom no man hath feen or
'' can fee." This manifeftaUoun appears in various
dc2:rees.

His glory fhines in the vv^orks of nature, and be-
hold a univerfe ilart in g into exifience to teach u5
" his eternal power and- Godhead."^ David was
no unafiecled fpc6tator of the wonders of crea-
tion. '' O Lord, our Lord, how excellent is thy
" name in all the earth — I conlidcr the heavens,
" the work of thy lingers, the moon and the fears
'' which thou haft ordained."—" The heavens de-
'' clare the glory of God, and the 'firmament
'' flieweth his handy work. Day unto day ut-
'' tereth fpeeeh; and night unto night ihew^eth
" knowledge. There is no fpeeeh nor language
'' where th'eir voice is not heard. Their line is
" gone out through all the earth, and their words
'' to the end of the world."

A watchful eye will perceive the- gbry of God
fhining through the difpenfations of his Provi-
(ience — in preferving the woi'ld which he has
made — in fupplying the wants of his creatures—
in maintaining the'viciffitudes of the feafons— in
eilablifhing fuch regulations in fociety as notwith-
ftanding the violence of men's paflions, and op-
pofitions of their interefls, enalle us to live upon

H \ eiii"vh



74 PRAYKK FOR THE

earth in tolerable peace and fafety, enjoying a
thoufnnd coniforts — in adminiilering encourage-
inents, Inpports, and rewards to the rig-hteous —
in reftraining, difappointing, and punifliing the
wicked, efpecially when they become dangerous
to community — in the connection which is found
to cxift between moral and natural evil — in the
pleafure which always attends the exercile of vir-
tue, and the pain which always accompanies the
practice of vice. — Indeed, in the moral govern-
ment of mankind, befides the general evidences of
his wifdom, po\A'er, and goodncfs, we behold fome
traces of liis righteous character, as the " Judge
" of the whole earth."

*^ He has magnified his word above all his
^^ name,^' and he peculiarly difcovers himfelf in
the Gofpel, which we emphaticallv and bv w\iy of
diftin6tion, call Pvcvciation. All other difplays of
God are defective. They are partial, uninfiuen-
tial, unintelligible, abltracSled from the fcriptures.
They are partial — they hold forth the divine per-
fedions feperatcly ; they teach us nothing of their
harmony, extent, and limitations — fo that admit-
ting we could prove that God w^as juft and merci-
fid, we could not dcicnnine where the exercife of
iufiicc would frop, and the operation of mercy
would begin. — They are uninfluenlial. That they
were never the means of bringmg men to re-
pentance and holinefs, appears from an obferva-
tion of the heathen world. Even their wife men,
*' when they knew Gofl glorified him not as God,
*' neither were thankful ; but became vain in their
** imagination^, and their foolirti heart was dark-
'' cLied. Profcfiing themfelves wife, they became
" fools, and changed tlie truth of God into a lie,
" and worlliipped and ferved the creature more
'* than the Creator, wlio is bleffed for ever.'*
And wluit are our modern pliilofophers, who have
rtjectcd the Chrillian fyllem to adore the idol of

rca.on.



SUCCESS OP THE GOSPEL. Jb

rcafon, and worfhip the goddels of nature ? — ^Thcy
are unintellio-ible. Creation is a book, and its
various works conflitute the alphabet, but what
connects the letters, and teaches us to read ?
Without the Bible, it is utterly imjx)irible to give
a probable account of the origin of the world,
or the appearances of nature, of the events that
have already taken place, or of thofe whieh are
every day prefenting themfelves to our view. —
^'^ But when," to ufe the language of an author
whofe name I fliould mention were I not forbid-
den by his prcfcnce, " when reafon kindles her
'^ feeble lamp with fire from God's altar, and fup-
" plies it continually with frefh oil from the facred
■*' ilores, what was dark becomes clear, what was
^^ pei-plexed becomes regular, and the dim and
" fcattered fragments become legible and intelli-
^' gible." — And though we may in fome meafure
difcern w^hat God is, by obferving what he docs,
his glory is obfeured by numberlefs difficulties ;
*^ righteoufnefs and judgment are the habitation
" of his throne ;'* but '^ clouds and darknefs are
" round about him." " HLs way is in the fea, and
*' his path in the deep waters, and his footfreps are
" not known." I love to aflert the importance
of the Gofpel, efpccially at a time when " fcience
*' falfely fo called," would depreciate its value, and
more than queftion its neceffity. — ^The Gofpel ex-
hibits God in all his excellencies. The entrance
of lin is a dark ground on w^hich God is difplaycd
to advantage ; it has given occalion for the exer-
cife of the divine perfections in a manner which
will eternally aftoirilh the univerfe.

In the law given at Sinai, and '^ written in
^' tables of ftone," we behold awful rays of the
glory of God ; but here we fee that " law mag-
*^ nified and made honourable." Jefus Chrift is
the law of God alive, the ten commandments in-
i^arnate.

H2 la



G PRAYEtl FOR THE



la Jefus Chrift we have a perlbnal reprefenta^
tion of Deity. Would you know what God is ?
Behold " the brightncls of his glory, aiid the ex-
'^ prefs imnge of his perfon." It pleated him to
dfTume human nature, and, foftcning down the
effulgence of divinity by the veil of fleih, to ap-
pear in our world. Men are called to " behold a
" new thihg in the earth" — a mind inhabiting a
fiefhly tabernacle like our own, unpolluted with
any earthly defilement, unfeduced by the objeds
of fenfe^ unmoved by Satanic influence, adorned
with the m.nft lorcly graces, all calmncfs and
gentlenefs, full of pity to the miferable, all occu-
pied in doing good, unprovoked by injuries, un-
fubdued by fufferings. — Ah, the infatuation of the
world ! They might have feen that ^' God was in
^' very deed come dov%m to dwell with men upon
" the earth." — I do not wonder that Jcfus Chriil
fliould {'jy^ " Kc that hrth feen me hath ii^vn
the Father/' — I do not wonder that the Apoltl^
fhould fav, " God who commanded the lighi tO
*^ fliine out of darknefs hath fhined in our hec5rt%
^^ to give the light of the knowledge of his glory
*' in "the face of Jefus Chrifl." And here it i^
that hi^ glorv- fnincs forth with a lullre not only
grand, but encouriging and inviting. — How it
diliblves my doubts, how it diiH pates my fears;
how it attra(^ts me to " his rhrone for mercy, and
grace to h^lp in every time of nGcd.^" — ^G<3d in Na-
ture is God above me, God in Providence is Gvxl
below me, God in Law is God againfl me ; but
God in Chrift is God with me and forme.

In the plan of lalvation by a crucified Saviour,
not only men, but angels, obtain the moft glo^-ious
idea of Jehovah. We never read of their being
naturalifts, or aftroncmers, but they arc chriltian
ftudents ; they mingle with us at the foot of the
rrofs, *^ defiring to look into thefe things :" For
here all the divine perfections come forward and

aflcrt



SUCGKSS OF THE GOSPEL. 77

aflert their claim*, and here they are all fatlsfied
and honoured. Man's redemption is God's glory.


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