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FAREWELL SERMON.

2 COR. i. 14.

As also you have acknowledged us in part, that we are your rejoicing, even as ye also are ours in the day of the Lord Jesus.

THE Apostle, in the preceding part of the chapter, declares what great troubles he met with in the course of his ministry. In the text, and two foregoing verses, he declares what were his comforts and supports under the troubles he met with. There are four things in particular.

1. That he had approved himself to his own conscience, ver. 12. "For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward."

2. Another thing he speaks of as matter of comfort, is, that as he had approved himself to his own conscience, so he had also to the consciences of his hearers, the Corinthians, to whom he now wrote, and that they should approve of him at the day of judgment.

3. The hope he had of seeing the blessed fruit of his labours and sufferings in the ministry, in their happiness and glory, in that great day of accounts.

4. That in his ministry among the Corinthians, he had approved himself to his judge, who would approve and reward his faithfulness in that day.

These three last particulars are signified in my text, and the preceding verse; and indeed all the four are implied in the text. It is implied, that the Corinthians had acknowledged him

as their spiritual Father, and as one that had been faithful among them, and as the means of their future joy and glory at the day of judgment. It is implied, that the apostle expected at that time to have a joyful meeting with them before the Judge, and with joy to behold their glory, as the fruit of his labours; and so they would be his rejoicing. It is implied also, that he then expected to be approved of the great Judge, when he and they should meet together before him; and that he would then acknowledge his fidelity, and that this had been the means of their glory; and that thus he would, as it were, give them to him as his crown of rejoicing. But this the apostle could not hope for, unless he had the testimony of his own conscience in his favour. And therefore the words do imply, in the strongest manner, that he had approved himself to his own conscience.

There is one thing implied in each of these particulars, and in every part of the text, which I shall make the subject of my present discourse, viz.

"Ministers, and the people that have been under their care, must meet one another before Christ's tribunal at the day of judgment."

Ministers, and the people that have been under their care, must be parted in this world, how well soever they have been united. If they are not separated before, they must be parted by death; and they may be separated while life is continued. We live in a world of change, where nothing is certain or stable; and where a little time, a few revolutions of the sun, brings to pass strange things, surprising alterations, in particular persons, in families, in towns and churches, in countries and nations. It often happens, that those who seem most united, in a little time are most disunited, and at the greatest distance. Thus ministers and people, between whom there has been the greatest mutual regard and strictest union, may not only differ in their judgments, and be alienated in affection, but one may rend from the other, and all relation between them be dissolved; the minister may be removed to a distant place, and they may never have any more to do one with another in this world. But if it be so, there is one meeting more that they must have, and that is in the last great day of accounts. Here I would shew,

I. In what manner ministers, and the people which have been under their care, shall meet one another at the day of judgment.

II. For what

purposes.

III. For what reasons God has so ordered it, that ministers and their people shall then meet together in such a manner, and for such purposes.

I. I should shew, in some particulars, in what manner ministers and the people which have been under their care, shall meet one another at the day of judgment.

1. They shall not meet at that day merely as all the world must then meet together. I would observe a difference in two things.

(1.) As to a clear actual view, and distinct knowledge and notice of each other.

Although the whole world will be then present, all mankind of all generations gathered in one vast assembly, with all of the angelic nature, both elect and fallen angels; yet we need not suppose that every one will have a distinct and particular knowledge of each individual of the whole assembled multitude, which will undoubtedly consist of many millions of millions. Though it is probable that men's capacities will be much greater than in their present state, yet they will not be infinite. Though their understanding and comprehension will be vastly extended, yet men will not be deified. There will probably be a very enlarged view that particular persons will have of the various parts and members of that vast assembly, and so of the proceedings of that great day; but yet it must needs be, that according to the nature of finite minds, some persons and some things, at that day, shall fall more under the notice of particular persons than others; and this (as we may well suppose) according as they shall have a nearer concern with some than others in the transactions of the day. There will be special reason why those who have had special concerns together in this world, in their state of probation, and whose mutual affairs will be then to be tried and judged, should especially be set in one another's view. Thus we may suppose, that rulers and subjects, earthly judges and those whom they have judged, neighbours who have had mutual converse, dealings, and contests, heads of families and their children and servants, shall then meet, and in a peculiar distinction be set together. And especially will it be thus with ministers and their people. It is evident by the text, that these shall be in each other's view, shall distinctly know each other, and shall have particular notice one of another at that time.

(2.) They shall meet together, as having special concern one with another in the great transactions of that day.

Although they shall meet the whole world at that time, yet they will not have any immediate and particular concern with all. Yea, the far greater part of those who shall then be gathered together, will be such as they have had no intercourse with in their state of probation, and so will have no mutual concerns to be judged of. But as to ministers and the people that have been under their care, they will be such as have

had much immediate concern one with another, in matters of the greatest moment. Therefore they especially must meet, and be brought together before the judge, as having special concern one with another in the design and business of that great day of accounts. Thus their meeting, as to the manner of it, will be diverse from the meeting of mankind in general.

2. Their meeting at the day of judgment will be very diverse from their meetings one with another in this world.

Ministers and their people, while their relation continues, often meet together in this world. They are wont to meet from sabbath to sabbath, and at other times, for the public worship of God, and administration of ordinances, and the solemn services of God's house. And besides these meetings, they have also occasions to meet for determining and managing their ecclesiastical affairs, for the exercise of church-discipline, and settling and adjusting those things which concern the purity and good order of public administrations. But their meeting at the day of judgment will be exceeding diverse, in its manner and circumstances, from any meetings and interviews they have one with another in the present state. I would observe how, in a few particulars.

(1.) Now they meet together in a preparatory mutable state, but then in an unchangeable state.

Now sinners in the congregation meet their minister in a state wherein they are capable of a saving change, capable of being turned, through God's blessing on the ministrations and labours of their pastor, from the power of Satan unto God; and being brought out of a state of guilt, condemnation, and wrath, to a state of peace and favour with God, to the enjoy ment of the privileges of his children, and a title to their eternal inheritance. And saints now meet their minister with great remains of corruption, and sometimes under great spiritual difficulties and affliction: And therefore are yet the proper subjects of means for a happy alteration of their state, which they have reason to hope for in the way of attendance on ordinances, and of which God is pleased commonly to make his ministers the instruments. Ministers and their people now meet in order to the bringing to pass such happy changes; they are the great benefits sought in their solemn meetings.

But when they shall meet together at the day of judgment, it will be far otherwise. They will all meet in an unchangeable state. Sinners will be in an unchangeable state. They who then shall be under the guilt and power of sin, and have the wrath of God abiding on them, shall be beyond all remedy or possibility of change, and shall meet their ministers without any hopes of relief or remedy, or getting any good by their

means. And as for the saints, they will be already perfectly delivered from all their corruption, temptation, and calamities of every kind, and set for ever out of their reach; and no deliverance, no happy alteration, will remain to be accomplished in the use of means of grace, under the administrations of ministers. It will then be pronounced, "He that is unjust, let him be unjust still; and he that is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still."

(2.) Then they shall meet together in a state of clear, certain, and infallible light.

Ministers are set as guides and teachers, and are represented in scripture as lights set up in the churches; and in the present state meet their people, from time to time, in order to instruct and enlighten them, to correct their mistakes, and to be a voice behind them, when they turn aside to the right hand or the left, saying, "This is the way, walk in it;" to evince and confirm the truth by exhibiting the proper evidences of it, and to refute errors and corrupt opinions, to convince the erroneous, and establish the doubting. But when Christ shall come to judgment, every error and false opinion shall be detected; all deceit and delusion shall vanish away before the light of that day, as the darkness of the night vanishes at the appearance of the rising sun; and every doctrine of the word of God shall then appear in full evidence, and none shall remain unconvinced. All shall know the truth with the greatest certainty, and there shall be no mistakes to rectify.

Now ministers and their people may disagree in their judgments concerning some matters of religion, and may sometimes meet to confer together concerning those things wherein they differ, and to hear the reasons that may be offered on one side and the other; and all may be ineffectual as to any conviction of the truth. They may meet and part again, no more agreed than before; and that side which was in the wrong, may remain so still. Sometimes the meetings of ministers with their people, in such a case of disagreeing sentiments, are attended with unhappy debate and controversy, managed with much prejudice and want of candour; not tending to light and conviction, but rather to confirm and increase darkness, and establish opposition to the truth, and alienation of affection one from another. But when they shall meet together, at the day of judgment, before the tribunal of the great Judge, the mind and will of Christ will be made known; and there shall no longer be any debate or difference of opinions. The evidence of the truth shall appear beyond all dispute, and all controversies shall be finally and for ever decided.

Now ministers meet their people in order to enlighten and

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