{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_13824/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_13824","id":"gutenberg_13824","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/13824","summary":null,"tags":["Category: American Literature","Category: Essays, Letters & Speeches","Category: Religion/Spirituality","Christianity","Sermons -- Periodicals","The National Preacher"],"text":"SER. XXVI. REV. DR. LELAND.\nSER. XXVII. REV. MR. BALDWIN\n\nVol. 2 No. 7 Dec. 1827.\n\nTHE\nNATIONAL PREACHER:\nOR\n_ORIGINAL MONTHLY SERMONS_\n\nEDITED BY\nREV. AUSTIN DICKINSON,\nNEW YORK.\n\n       *       *       *       *       *\n\nPOSTAGE--_One Cent and a half_, not over 100 miles; _Two Cents and a\nhalf_, any distance over 100.\n\n\nTO THE REVEREND CLERGY:--\n\nThe undersigned proposes to commence another Periodical, of original\nplan and character, provided that adequate pledges of supplies shall be\nfurnished. The Work to bear the following title, or something similar,\nviz.:\n\n=THE AMERICAN PASTOR'S JOURNAL:=\n\nOR\n\n_Original Sketches of real Characters, Conversations, and striking\nFacts. Furnished chiefly by Clergymen._\n\nThe following imperfect sketch of topics to be embraced, may serve to\nillustrate the plan:--1. Instances of very early piety.--2. Striking\nresults of Parental faithfulness, or unfaithfulness; of filial respect,\nor disrespect.--3. Cases of individuals raised from deep obscurity, or\nwickedness, to eminent usefulness.--4. Remarkable cases of\nconviction.--5. Cases of great hardness of heart, from resisting\nconvictions.--6. Distinctly marked cases of submission and conversion to\nGod.--7. Cases of awful relapse into sin.--8. Cases of strong temptation\nand trial.--9. Cases of strong faith and confidence in God.--10.\nPeculiarly manifest interpositions of Providence, in mercy or\njudgment.--11. Instances of the wrath of man being made to praise\nGod.--12. Cases illustrative of the influence of piety on the\nintellectual powers.--13. Instances of extraordinary beneficence or\ncovetousness.--14. Death-bed scenes, of the Christian, the backslider,\nthe infidel, the universalist, the profane man, or the worldling.\n\nIt is conceived that the very existence of such a Periodical might be\nthe means of leading Clergymen, in their pastoral intercourse, to be\nmore observant of character, more discriminating in their views of human\nnature, and more disposed to record and rescue from oblivion striking\nconversations and facts. No species of knowledge can be more interesting\nor more useful, than that thus drawn from real life;--especially from\nportions of life most intimately connected with spiritual and eternal\nrealities. If it is all-important that masters in surgery and medicine\nrecord, for mutual improvement, and for the benefit of mankind, striking\ncases which occur in their practice; it cannot, surely, be less\nimportant, that those who watch for the life of souls, should preserve\nsimilar records. It would seem as though, from the daily intercourse of\nseveral thousand Clergymen, such materials, of the character\ncontemplated, might be furnished, as, if well condensed and judiciously\narranged in an elegant Periodical, would not fail to be read with\nintense and general interest. And who can tell, but that God, who is\nrich in wisdom, may thus employ the simplest means for collecting,\ncondensing, and reflecting rays of sacred truth, in the form of\npractical results, which may carry conviction and saving instruction to\nuncounted millions--not merely in our own land, but in more populous\ncountries, where the importance of experimental religion is not\nappreciated?\n\nBut, for rendering such a work pre-eminently useful, or even commencing\nit, there must be union of effort. As it is intended to consist wholly\nof original matter, and that of a specific character, such as no genius\ncan originate, it is obvious that it cannot be commenced, without being\nfurnished with numerous pledges of supplies. And it will be important to\nhave a considerable number of communications on hand, at the\ncommencement, as well as afterwards, that due regard may be had to order\nin the arrangement of subjects, and an interesting variety be presented\nin every Number.\n\nIt will not be necessary to publish the names of writers, nor of\nindividuals alluded to in communications; though in many cases it may be\ndesirable and expedient. But, in every case, the name of the writer, or\nsome respectable reference for attesting the accuracy of statements,\nmust be furnished to the Editor; as he must be responsible to the public\nfor the correctness of whatever may appear in the work. He will moreover\nthink it his duty to present Contributors a generous compensation.\n\nMINISTERS, of different Christian denominations, willing to aid in\nexecuting the design, are affectionately requested _to write as soon as\npracticable_--either furnishing matter for publication, or stating\ndefinitely, _when and how much aid may be expected_. If the work is ably\nsupported by the co-operation of Clergymen, the Editor does not hesitate\nto say, that he will at least circulate thousands and tens of thousands\nof copies gratuitously, and thus afford Contributors the best of all\nrewards--the opportunity of doing extensive good.\n\nThat the blessing of God Almighty may crown the enterprise, is the\nhumble prayer of His servant,\n\nAUSTIN DICKINSON.\n\n\n\n\n=CONTRIBUTORS.=\n\n\nUpwards of fifty Clergymen, of five Christian denominations, and\nbelonging to sixteen different States, most of whom are well known to\nthe public as Authors, have encouraged the Editor to expect from them\nSermons for the Preacher.\n\n\n       *       *       *       *       *\n\n=TO THE ENTERPRISING.=\n\n\nPersons having expressed a disposition to circulate this Work, provided\npostage could be avoided; we would say to such, that for _ten_ or more\nSubscribers, _who pay at one time_ in advance, or on first receiving\nNumbers, a deduction from the price of One Dollar a year may be made,\nequal to the annual postage. And in such cases money may be forwarded\nwithout being post-paid. Experience shows, there is no mode of\nconveyance safer than the Mail.\n\n[_Ordinary Terms, other leaf_.]\n\n\n\n\nTHE\n\n=NATIONAL PREACHER.=\n\nGo ... Teach all Nations.... _Matt_. xxviii. 19.\n\nVOL. II. NEW-YORK, DECEMBER, 1827. NO. 7.\n\n\n=SERMON XXVI.=\n\nBy AARON W. LELAND, D.D.\n\nCHARLESTON, S. CAROLINA.\n\n\nTHE PURE GOSPEL REJECTED BY THE PERISHING.\n\n1 COR. I. 18.--_For the preaching of the cross is, to them that perish,\nfoolishness_.\n\nIn the Christian revelation, there is an evident purpose of infinite\nwisdom, that in all the provisions for man's salvation, his moral agency\nshould be left free and uncontrolled. Instead of accommodation to human\nprejudices, there is ample scope for captious objections. And if\nadditional proof were needed, of the divine origin of the Bible, it\nwould be found in this characteristic. Were it a system agreeable to the\nnarrow views, in unison with the selfish feelings, and gratifying to the\ndepraved taste of human nature, it would more resemble the fabrication\nof man, than the workmanship of God. But as the current of its doctrines\nis so entirely opposed to our natural inclinations, as to render a moral\nrenovation indispensable to a perception of the glory of revealed truth;\nall such ground of skepticism is removed.\n\nThus the obscurities and difficulties of revelation are admirably\nadapted to exhibit human character, and constitute this state of\nexistence a real probation. For if the light of truth came upon the mind\nwith resistless energy, and the operations of the divine government were\nclearly disclosed; if the motives and designs of infinite wisdom were\nfully explained, and the realities of the spiritual world completely\nlaid open to view; one principal aim of this dispensation would be\nfrustrated. On the one hand, there would be no field for the exercise of\nfaith and humble confidence on the part of Christians; and thus a\nprecious test of their submission and obedience would be destroyed. On\nthe other, there could not be a full disclosure of the true feelings of\nthe unrenewed heart. Because, as all would be evident as the noon-day\nsun, there would remain no choice in the matter of embracing the\ntruth--no means of evincing whether its reception were cordial or\ncompulsory.\n\nIn this respect; there is displayed a matchless skill, as well as a\ngracious condescension, in adapting revelation to the actual character\nand condition of our race. While sufficient light is afforded to guide\nthe sincere inquirer, there is an obscurity to perplex and offend the\nproud and self-confident. While the truth is accompanied by evidence\nabundantly satisfactory to every mind open to conviction, enough of\nmystery remains, to form an impassable barrier to those who are inclined\nto disbelieve the testimony of God. While to the eye of faith there\nappears a glorious system of wisdom and mercy, depraved reason and\nprejudice may discover little else than an assemblage of inconsistencies\nand absurdities.\n\nIt is not without design, then, that the great facts of revelation are\nmade liable to misrepresentation; that its essential principles are\narrayed against the pride of human wisdom; and that its blessed\ninstitutions are so obnoxious to abuse and opposition. Such a\nconstitution of things is evidently intended to furnish a decisive\ncriterion of human character--to exhibit, in striking contrast, the\nhumble votaries of faith, who reverently bow to the authority of\nScripture; and the adherents of a haughty, self-confident rationality,\nwho will receive the testimony of God himself, no farther than it\naccords with their opinions and prejudices--and thus to elicit a fair\nand full manifestation of every man's real disposition and feelings.\n\nSuch, uniformly, has been the effect of the Bible, wherever its sacred\ncontents have been made known. To all who have received it with\npenitence, humility, and confidence, as the infallible word of God, it\nhas proved their pleasure and delight--their fountain of\nconsolation--their guide to peace: while the self-righteous and\nunbelieving have transformed it into a subject of perplexity and\ndisputation--_a cause of deeper guilt and more aggravated ruin_. The\nGospel has appeared transcendently beautiful and glorious to all who\nhave been savingly enlightened by the Holy Spirit--while, to the\nimpenitent and skeptical, it seems obscure, irrational, and\nincomprehensible. The former rejoice in the scriptures, just as they\nare, and willingly yield to the obedience of faith: the latter are ever\nanxious to lower the standard of divine truth to the level of their\nviews of fitness, and to mould its materials into a form suited to their\nunholy inclinations.\n\nOn these principles it is easy to perceive the real nature and causes of\nthe insidious warfare, which is maintained, in various forms, against\nthe essential doctrines of the Gospel. It is just an effusion of the\nmalignity of the unsanctified heart. Its prevalence is an exact\nfulfilment of prophecy; and therefore an irrefragable proof of the truth\nand divine authority of that system which it is labouring to destroy.\nThe emphatic declaration of the apostle, in the text, strikingly\ndescribes the state of feeling which now actually prevails, among many\nwho enjoy all the external privileges of the Christian\ndispensation--_The preaching of the cross is, to them that perish,\nfoolishness._\n\nIn illustration of this passage, it will be attempted, to explain the\nimport of the phrase, _the preaching of the cross_--to enumerate some of\nthe _instances_ and _causes_ of such preaching being accounted\n_foolishness_--and to describe the _fearful state and prospects_ of\nthose who hold it in such low estimation.\n\nThe preaching of the cross is a plain and full announcement of all the\nessential truths of that system which provides pardon and salvation for\nthe lost and guilty. The cross is the symbol of that amazing expedient\nof infinite wisdom and mercy, by which a treaty of reconciliation is\noffered to convicted traitors against Jehovah's government. Its\nexhibition therefore must require a developement of the principles, and\na defence of the doctrines, peculiar to this gracious dispensation.\n\nThe grand fact, which constitutes the very essence and glory of the\nGospel, and which it is the leading object of the Christian ministry to\nannounce; is, that He, who took upon himself the form of a servant, and\noffered up the sacrifice of Calvary, is _God over all, blessed for\never_. This gives to the cross all its glory and efficacy. It is on the\nsupreme Deity of Christ--on the expiation made for sin by the Maker and\nSovereign of worlds--that the whole fabric of evangelical truth rests.\nOn any other supposition, the sacrifice of the cross was a very ordinary\naffair. If the Saviour of sinners be not God--if he be a created being,\nof whatever grade,--where is the _mystery of Godliness?_--Where those\nunfathomable depths of divine love, _into which the angels desire to\nlook_? If Christ be only a servant of God, however exalted, what was\nthere, in his appearance on our world, to constitute a new era in\nheaven, and to fill its inhabitants with astonishment and ecstasy? Did\nthe heavenly host descend in rapture, and cause the mountains of Judea\nto reecho with their acclamations, because a _dependent creature_ had\n_consented_ to do his Maker's will? Whence the ascription of _glory to\nGod in the highest_, and why do the courts above resound with a new song\nof praise to God for his redeeming mercy, if this redemption was\neffected by the labours and sufferings of one inferior to the Deity? Was\nsuch a dispensation as that of Moses, designed simply to prepare the way\nfor a messenger of God to declare his will, and to seal the testimony\nwith his blood, as many good men have done, both before and since? Why\ndid patriarchs and prophets foretell his coming, and celebrate his\npraises?--Why did the continual offering of divinely appointed\nsacrifices, for many centuries, typify his sufferings?--And why did\nnature shudder, and shroud herself in darkness, at the consummation of\nthose sufferings? All these things are utterly inexplicable, on the\nsupposition that Christ is a created dependent being.\n\nBut view him as _God manifest in the flesh_--view him as voluntarily\nlaying aside his glory, and descending from the throne of infinite\nmajesty, to assume the nature, and expiate the guilt of a ruined\nrace;--and we are struck with the appropriateness of all the attending\ncircumstances. The splendid ceremonials of the Jewish ritual, and the\nraptured songs of prophets and of angels were well employed to prepare\nthe way for the visible manifestation of Deity among men. The\nannunciation of the divine nature of the Redeemer must, therefore, be an\nessential part of _the preaching of the cross_.\n\nEqually indispensable is a decided testimony to that perfect _atonement\nfor sin_, which was made by this great offering. Here is the only\nfoundation of human hope. This was the grand object accomplished by the\nSaviour's sufferings. Thus was completely solved the mysterious problem,\nwhich all created intelligences had deemed inexplicable--how sin could\nbe remitted, without infringing the rights and tarnishing the honour of\nthe divine government--and how the guilty could be rescued from wrath,\nwithout a forfeiture of the divine veracity. Never indeed was the divine\nlaw so completely vindicated, or the claims of justice so awfully\nasserted, as when the Lawgiver offered himself as a ransom. And no other\npossible manifestation of the malignity and atrocity of sin, of the\ndivine abhorrence of all iniquity, and, at the same time, of the\nexhaustless treasures of redeeming mercy, could equal that which was\nwitnessed on Calvary. As, therefore, Moses lifted up the serpent in the\nwilderness, so is the cross to be held up now, by its heralds, to a\nperishing world. Its atoning sacrifice is to be proclaimed, and its\npurchased blessings offered to lost sinners, as their only hope--their\nonly remedy.\n\nAnother important part of _the preaching of the cross_ consists in a\nfull disclosure of _the entire depravity and helplessness of our fallen\nnature_. This doctrine lies at the foundation of Christianity. It is\nfrom the corruption of our race, the dominion of spiritual death, and\nthe actual sentence of condemnation, that the necessity arises for so\n_great salvation_. If hope could have been afforded from any other\nsource, if there had been any possibility of the sinner's expiating his\nown guilt, and restoring himself to the divine favour, the great\nSacrifice would never have been offered. But until men are convinced of\ntheir apostacy and corruption, they will never be persuaded of the truth\nand necessity of the great atonement. And until they feel themselves\njustly condemned, and utterly helpless, they will never come as humble\nsuppliants to a Saviour's feet.\n\nThe work of the _Holy Spirit, in enlightening and renewing the hearts of\nsinners_, and thus carrying on to their accomplishment the purposes of\ndivine mercy, forms also an important portion of the message of the\nGospel. It is the glorious achievement of the cross, to slay the enmity\nand subdue the stubbornness of the sinful heart: and the infinite\nblessing purchased by the Saviour's blood, is the gift of the Holy\nSpirit, to effectuate that transformation of character, that spiritual\nregeneration, without which salvation is utterly impossible. The\npreaching of the cross, therefore, must include an unwavering\ndeclaration, that _the working of regeneration and the renewing of the\nHoly Ghost_ are indispensable to salvation.\n\nIt is moreover essential to a faithful _preaching of the cross_, that\n_justification by faith in Christ_, should be distinctly declared as the\nonly ground of a sinner's hope. That view of the Gospel which represents\nit as bestowing upon man a power of fulfilling God's holy law--or as so\nlowering its demands as to render his imperfect obedience acceptable--is\nmost dishonourable to God, and ruinous to the souls of men. No such\nprovisions are found in the treaty of reconciliation sent from Heaven.\nSo far from abrogating, the Gospel exalts and honours the law. So far\nfrom diminishing its strictness, it adds emphasis to its claims, and\nfully meets its unmitigated requisitions. Most gloriously has Christ\nvindicated the divine justice, by receiving its avenging sword in his\nown bosom, as the Substitute, or surety for sinners; and most\neffectually has he provided for their salvation, by rendering the\nexercise of pardoning mercy consistent with the principles of the divine\ngovernment, and by working out for them a perfect righteousness, which\nmay render them just before God. By faith, the penitent sinner receives\nall these blessings--is rescued from wrath, delivered from the guilt and\nbondage of sin, and made a child of God, and an heir of eternal life.\nThus the triumph of the cross is complete, the pride of human merit is\nhumbled in the dust, and all the glory of the salvation of sinners is\nrendered to the riches of redeeming mercy.\n\nIn fine, _the preaching of the cross_ includes a faithful denunciation\nof _eternal misery_, as the inevitable doom of all who pass from this\nstate of probation, unrenewed by the Spirit of grace, unwashed in the\nblood of the Lamb.\n\nSuch are the essential principles of that system of redemption, which\nengaged the counsels of heaven from eternity; and which was carried into\neffect, not like the work of creation, by a single word of the Son of\nGod, but by his assuming human nature, enduring a long exile of toil and\nreproach, and humbling himself unto death, even the death of the cross.\n\nWith what gratitude, then, ought this Gospel to be received by the\nguilty, perishing creatures, for whose rescue from perdition it is\ndesigned. How should this display of divine compassion melt and\ncaptivate the hearts of those, whose sins have been thus expiated, and\nfor whom an offer of free pardon and endless blessedness has been thus\ndearly purchased.\n\nBut _be astonished, O heavens, at this_--these tidings of salvation are\nreceived by many with chilling indifference--the sufferings of the cross\nare regarded with unconcern--the treaty of reconciliation, written in\natoning blood, is by some contemptuously disregarded--by others repelled\nwith determined opposition. These appalling facts display more of the\nmalignity of sin, its blinding, deadening influence, and more of the\nrancorous enmity of the carnal heart against God, than all the other\nenormities which blacken the world's history. All other crimes appear\nless atrocious than this scorn of a Saviour's love--this _trampling\nunder foot the blood of the covenant_. While no finite mind could have\nconceived it possible, that Almighty love should be so slighted, yet the\nSpirit of prophecy announced this impious ingratitude, long before the\nincarnation. When Isaiah _saw the glory of Christ, and spake of him_, he\nalso saw that he would be _despised and rejected of men_. And by all\ntheir hostility to the doctrines of grace, sinners are only verifying\nthe description, which inspiration gave long ago, of their blindness and\nperverseness. By all their vain reasonings and presumptuous objections,\nthey just corroborate revealed truth, and evince the desperate\nwickedness of the natural heart.\n\nAs in the days of the apostles, so in this period of increased light,\n_the preaching of the cross_ is esteemed _foolishness_. The message of\nredeeming mercy is often received with utter listlessness--often with an\nevident disgust--and sometimes with an openly avowed hostility. In the\napostolic age, it might be supposed that the resistance, with which the\nGospel had to contend, arose from the prejudices of a Heathen or Jewish\neducation, and from a very imperfect knowledge of Christianity. But, at\nthe present period, the undiminished hostility, which is displayed\nagainst the pure doctrines of redemption, can be attributed to nothing,\nbut that hatred to the ways of God, which the Scriptures represent as\nrankling in the natural heart, and for which they contain the only\nremedy.\n\nIt requires but a transient view of the religious state, even of\nenlightened and refined society, to see that to very many, now, _the\npreaching of the cross is foolishness_. While any temporal interest\nexcites feeling, this theme is listened to with apathy. O, how often are\nthose statements, which fill heaven with ecstasy, rehearsed to vacant,\nlistless hearers! How many weep at fictitious woes, who contemplate the\nbloody scene of Calvary without a tear! How many hearts glow in\nadmiration of the benevolence or heroism of a fellow worm, while\nentirely unaffected alike by the sacrifice or the triumph of the Son of\nGod! How often do men express sentiments of the most fervent gratitude\ntowards earthly benefactors, who would be ashamed of uttering one\nemotion of thanks to Him who _gave himself to die_ for them! And is not\nthis treating the Gospel as _foolishness_? But this heartless unconcern,\ncriminal as it undoubtedly is, in the sight of God, is not so fearfully\nimpious--affords not so appalling a disclosure of depravity, as the\nabsolute disgust and contempt, with which the doctrines of the cross are\nsometimes received. In almost every community, there are those who\nutterly despise the whole system--who do not disguise their\nabhorrence--and who evidently hate the very mention of the subject. How\nindignant are such at any effort, in private conversation, to urge upon\ntheir attention themes connected with the dying love of Christ! How\nchilling is the effect, when such discourse is attempted, in many\ncircles of refinement and elegance? And what a brand of infamy is\naffixed to the human character, by the fact, that from most such circles\nall these topics are absolutely excluded! Let a man confine his\nconversation to such subjects as engaged the attention of Christ and his\napostles--such subjects as now employ the hosts of heaven,--let him be\naccustomed in company, to bring forward the holy mysteries of\nredemption,--and by how many would he be shunned like a pestilence? And\nwith what scornful hatred are those churches avoided by many, where\nnothing is heard but _Jesus Christ and him crucified_? Such are the\nopen, unequivocal expressions of contempt and disgust, with which many\ntreat the doctrines of the cross. Do not _they_ esteem them\n_foolishness_?\n\nBut there is a class of the contemners of evangelical truth,\ncharacterized by more active zeal and decided measures. Far from the\ngiddy thoughtlessness of those who hardly reflect upon the subject at\nall, and from the strange inconsistency of such, as profess to respect\nwhat they really despise and hate,--these feel and express a deep\ninterest in religious opinions; devote time and attention to theological\nstudies; and, as the result of their investigations, avow their utter\ndisbelief of the peculiar doctrines of the cross; and undertake to\ndemonstrate their falsehood and absurdity. They tell you, they have\nmaturely examined the whole subject--that they have brought to the\ninvestigation all the aid that extensive reading and critical research\ncan furnish--that they have carried the lights of science and philosophy\ninto the dark regions of fanaticism--and have become perfectly\nconvinced, that the whole system is an assemblage of the grossest\nerrors. When, however, the array of argument is produced, its force\nseems to consist in the unwelcome impressions which the pure Gospel\nitself makes upon their minds. They can see no wisdom or fitness in such\nan atonement. They see nothing so very terrible in sin, as to require\nsuch an expiation. Pardoning mercy, say they, is one of the natural\nattributes of Deity; and the doctrine of eternal punishment seems to\nthem too horribly inconsistent with divine justice to bear reflection.\nAs for the substitution of the innocent for the guilty, and satisfying\nthe claims of law by the blood of a sinless victim, they are amazed that\nany rational man can credit such absurd notions. Tell them of the\nmaladies and wounds of the soul, which can only be healed by the\nPhysician of Calvary--they can hardly conceal their contempt. Tell them\nplainly, as the Bible does, that they are lost, perishing sinners--that\nthe wrath of God is revealed against them--that the avenging sword is\nuplifted, and that, unless they fly to the cross and embrace it by a\nliving faith, they must sink to perdition--and you will witness the\nsmile of derision or the frown of indignation. They esteem the doctrine\nof the Trinity as a monument of human credulity and folly. Their\nfeelings are shocked beyond measure, at the incarnation of Deity, in the\nperson of Jesus Christ. The personality and direct influences of the\nHoly Spirit appear useless and incredible; and the necessity of a change\nof heart excites their utter scorn. They cannot endure it. Their disgust\nis inexpressible.\n\nInstead, therefore, of these offensive principles, they substitute a\nsystem, not modelled from the Bible, but from what they consider reason\nand propriety. This they adorn with all that is beautiful and attractive\nto the carnal eye. Before this fair and flattering idol, of their own\nworkmanship, they bow down in delighted homage. This is a religion they\ncan love, for it flatters, exalts, and dignifies human nature! But as\nfor human depravity, and other hated doctrines of the orthodox creed,\nthey want words to express their aversion. The simple account of the\nmatter is, that _the preaching of the cross_, in their estimation, _is\nfoolishness_.\n\nSuch are the various grades of hostility to the vital principles of the\nGospel, from contemptuous indifference, to malignant and rancorous\nopposition.\n\nWe now proceed to enumerate some of the causes, of this deplorable state\nof feeling towards the _truth as it is in Jesus_.\n\nThe depravity--the unholiness--of human nature, may be considered the\ngrand cause of all the enmity which has appeared against the doctrines\nof grace. It is true, nevertheless, that the various degrees and forms,\nin which this enmity is manifested, depend upon the peculiarities of\nindividual character and situation.\n\nDestitution of early religious instruction, generally leads to an entire\nindifference to the whole subject. Persons who are brought up in\nprayerless, worldly families--whose young minds are not moulded by a\npious influence--are usually found very insusceptible of religious\nimpressions. In such hearts the power of ungodliness reigns\nuncontrolled. Uncultivated and waste, they produce nothing but _thorns\nand briers_. Nor is it surprising, that this numerous class of the\nhearers of the Gospel should exhibit an utter disregard and contempt of\nits authority. _The preaching of the cross is foolishness_ to them,\nbecause they do not understand it, and will not take the trouble to\nexamine it.\n\nA similar apathy is frequently observed in persons who have been well\ninstructed, when their whole souls have become engrossed in some worldly\npursuit. Their heads and hands are so entirely occupied, that serious\nreflection is absolutely excluded.\n\nContempt of evangelical religion is sure to be exhibited in places where\nits professors are asleep or dead. In communities where real religion\nflourishes, where its power is felt, and its votaries are consistent and\ndecided; whatever hatred may rankle in the breasts of opposers, they are\nnot apt to indulge in contemptuous derision. But where formality and\nworldliness prevail, and no conspicuous standard of Christian character\nis visible--the hearts of sinners will be manifested. They will, without\nhesitation, avow, in how low and degrading a light they regard the\ndoctrines of the cross. Their contempt and loathing are wholly\nirrepressible.\n\nIn many instances, the pride of rank and intellect is the cause why _the\npreaching of the cross is_ utterly despised and accounted _foolishness_.\nThe lofty speculations of an aspiring intellect can with difficulty\ncome down to the simplicity of the Gospel. The command, to come to the\nSaviour's feet with the humility of a little child, fills the proud\nheart of those _who are wise in their own eyes_, with indignation. They\ncannot endure doctrines, which level all vain distinctions, and require\nthe noble, the affluent, and the learned, to assume the same station of\npenitence and contrition, with the lowliest peasant. They cannot consent\nto lay their honours in the dust, and address themselves only to\nsovereign mercies. It is beyond endurance, that the messages of grace\nshould come _to them_, as condemned, guilty, and perishing sinners; and\nthat as such they should be invited to the cross. Hence the scornful\nair, the undissembled disgust, with which so many, in high life, turn\ntheir backs upon _the preaching of the cross_. And hence, encouraged by\ntheir example, multitudes cluster round the standard of a haughty and\nmalignant opposition to the Gospel.\n\nWhile thus so many regard _the preaching of the cross as foolishness_,\nand earnestly wish it were utterly false; it is not wonderful, that\nefforts should be made to prove that it actually is so. Probably some,\nengaged in this opposition, are perfectly sincere, and actually suppose,\nas Saul of Tarsus did, that they are _doing God service_, by combating\nthe doctrines of the cross. But whoever obeys the natural dictates of\nhis own heart, and submits himself to the guidance of his own perverted,\nblinded reason, refusing to supplicate the illuminations of divine\ngrace, will be likely to come under the power of _strong delusion to\nbelieve a lie_.\n\nOne other cause of opposition to the Gospel is found in the absolute\ncontrariety of its requisitions, to the habits of life, which men have\ncontracted, and which they are resolved not to abandon. While _the\npreaching of the cross_ prescribes, as indispensable to salvation,\nconditions with which many, who have no doubt of being saved, wholly\nrefuse to comply; and while it declares that eternal perdition will be\nthe result of a course, which they are determined to pursue; it must be\nthe object of their settled detestation. Hence the love of sinful\npursuits and gratifications, and an invincible repugnance to a life of\ndevotion, are the true reasons why many esteem _the preaching of the\ncross foolishness_.\n\nIt ought, however, to be kept in mind, while these causes are recounted,\nthat the operation of each of them is rendered more efficacious, by the\nagency of that spirit of darkness, _that worketh in the children of\ndisobedience_. To increase disgust against the plan of redemption, to\nexasperate the natural enmity of the carnal heart, to give a specious\nappearance to objections, and to enforce, with seductive arguments, the\ncause of unbelief, is the untiring employment of the grand foe of God\nand man. It is indeed the darling achievement of infernal skill, to\ninflate a poor worm with pride of talent, and fill his heart with hatred\nto the Gospel, and then persuade him that his hatred arises from its\nfalsehood and absurdity. No event can afford the tempter greater joy,\nthan success in persuading perishing sinners to reject the only possible\nway of escape from eternal death, and to contemn, as foolishness, that\ndoctrine which is the _wisdom of God and the power of God to salvation\nto every one that believeth_.\n\nIt only remains, that we briefly describe the fearful condition and\nprospects of all to whom _the preaching of the cross is foolishness_.\n\nAnd here we have only to repeat the decision of the Searcher of\nhearts--the Judge of the quick and dead. His infallible Spirit has, in\nour text, divulged the tremendous fact, that the indifference, contempt,\nand disgust, which have now been described, are characteristics of THEM\nTHAT PERISH. This authority, as well as the nature of the case, renders\nit certain, that all, who indulge such feelings, are _in the gall of\nbitterness and under the bond of iniquity_--_dead in trespasses and\nsins_--_treasuring up wrath against the day of wrath_. Nothing short of\nutter blindness of mind can be insensible to the glory of the\nGospel--nothing but entire depravity of heart can render its doctrines\noffensive--and nothing but the most obdurate impenitency can resist the\nmelting influence of a Saviour's dying love. It is utterly impossible,\nthat a scornful neglect or disregard of the preaching of the cross\nshould exist, without fearful guilt and imminent danger. All those,\namong the hearers of the gospel, who will finally be children of wrath,\nare now characterized by such guilt. And all the lost spirits in the\nworld of wo, who once enjoyed the offers of mercy, cherished the same\nfatal feelings towards the plan of redemption. It was _foolishness_ to\nthem. Many, even in this land of light, seem to be ripening for the same\ntremendous doom. Whether in the ranks of open opposition, or under the\nfalse colours of pretended regard, the deadly symptom is upon them--a\nsettled disgust and aversion to the _preaching of the cross._\n\nSay not, 'It is no matter what a man believes, provided he is sincere.'\nGod has settled this question.--\"_Because they received not the love of\nthe truth_, _that they might be saved_; _God shall send them strong\ndelusion, that they should believe a lie_; _that they all might be\ndamned, who believed not the truth_, _but had pleasure in\nunrighteousness_.\" Is there not then, appalling evidence, that those,\nwho hold such preaching in contempt, occupy very perilous ground, and\nexhibit fearful tokens of the divine abandonment? And especially might\nnot the angels in heaven tremble for those, who have enjoyed great light\nand privileges--have witnessed rich displays of divine grace--and have\nonce felt a deep solicitude for their own souls--but who now despise and\nhate those truths, and that cause, which they were once _almost\npersuaded_ to embrace?\n\nHow clearly and terribly, my hearers, does this subject discover the\nungodliness of the unrenewed heart. Those feelings of contempt and\nhostility, towards what is most precious and glorious in the view of\nGod, constitute the summit of human guilt. That feeble worms of the\ndust should thus dare to sit in judgment on the divine administration,\nand pronounce that needless which God has declared indispensable, and\ncall that folly which God esteems the highest wisdom, is not merely\npresumptuous;--it is inexpressibly _impious_.\n\nHow resistless is the evidence, hence arising, of the necessity of an\nentire change of heart--an entire change of feeling--to prepare men to\ndwell with God. No wonder then, that our Lord should declare with such\nemphasis, _Ye must be born again_, or ye _cannot see the kingdom of\nGod_.\n\nI beseech you, fellow sinners, lay these things seriously to heart. Do\nany of you habitually hear the preaching of the cross with heartless\nindifference--with a light and trifling temper? Beware, lest your heart\nbecome fatally hardened through the deceitfulness of sin.\n\nAre any of you conscious of disgust and aversion, produced by such\ndoctrines? O, beware, lest that come upon you which is spoken in the\nprophets, Behold, ye dispisers, and wonder, and perish: Beware lest you\nconvert the bread of life into the poison of death!\n\nHave any of you already attained such a degree of blindness and\nperversity, as to persuade yourselves that the doctrines of the cross\nare really irrational and absurd, and that you are doing right in\nopposing and deriding them? Recollect, I pray you, with whose word you\nare contending;--whose wisdom you are despising! Let the chaff contend\nwith the tempest, and the stubble with the devouring flame; let the\nglow-worm despise all the lamps of heaven;--but Oh, let not a worm\ncontend with Omnipotence; let not dim reason reject all the splendours\nof the Sun of righteousness. _The redemption of the soul is\nprecious_--Its rescue from perdition, and elevation to God's right hand,\nare objects too momentous, to be sacrificed to the pride of intellect,\nor to the fashion of a world which passeth away. _Receive_, then, _with\nmeekness the ingrafted word, which is able to save your souls. But be ye\ndoers of the word, and not hearers only, deceiving your own selves_.\n\n\n\n\nSERMON XXVII.\n\nBY ELIHU W. BALDWIN, A.M.\n\nNEW-YORK.\n\nTHE FINAL JUDGMENT.\n\nHEBREWS, IX. 29.--_After this the Judgment_.\n\n\nWhilst another year is ending, and time itself, as it respects us, is\nfast hastening to its close, the question very naturally arises, _What\nshall come after death_? The voice of inspiration replies, _After this\nthe Judgment_. There is no need of entering upon a laboured proof of the\ndoctrine so plainly declared, _That there will be a day of Judgment for\nmankind_. It is what seems written by the finger of God himself upon the\nconsciences of men. The impression is nearly universal, with Pagans and\nMahomedans, as well as Jews and Christians, that _every one of us shall\ngive account of himself to God_. This impression is strengthened by a\nview of the very unequal and indiscriminate allotments of the present\nlife. Here the virtuous are often the objects of hatred and relentless\npersecution. Here the man of ambition and dark intrigue, circumvents and\ntreads down his more honest rivals. Here Providence often afflicts even\nthe most pious; while the licentious, and proud, and oppressive, are,\nperhaps, suffered to enjoy uninterrupted prosperity. Now we believe,\nassuredly, that \"God is just;\" and we infer, that he will so exhibit\nhimself by another and more equal distribution of his favours and\nfrowns. We conclude with the wise man, \"that God shall judge both the\nrighteous and the wicked.\" Conscience and reason, then, unite with\nrevelation, in saying, that \"God hath appointed a day, in which he will\njudge the world in righteousness.\" No language can be plainer, and no\nevent more reasonably anticipated.\n\nWith this absolute certainty before us, then, of a judgment for all\nmankind, it would be unnatural--it would betray awful insensibility to\neternal concerns, not to inquire with all seriousness--When will this\nuniversal judgment take place? What objects is it designed to\naccomplish? What connexion will it have with our future and eternal\ncondition? We inquire then,\n\n\nI. _When will the universal Judgment take place?_\n\nThe precise time, God has wisely concealed from every intelligent\ncreature. \"Of that day and that hour knoweth no man. No; not the angels\nthat are in heaven.\" But the text speaks of it, in general terms, as\nthat which is to take place _after our death_. Other passages are\nsomewhat more explicit, as to the time. The apostle Peter declares, \"The\nheavens and the earth which now are, by the same word are kept in store,\nreserved unto fire, against _the day of judgment_, and perdition of\nungodly men.\" According to this account of the judgment, it will occur\nat the same time with the destruction of the world; \"when,\" as the same\napostle declares, \"the heavens shall pass away with a great noise, and\nthe elements shall melt with fervent heat, the earth, also, and the\nworks that are therein shall be burnt up.\" Paul gives a similar account\nof the _time_, as he comforts the church at Thessalonica, under\npersecution, with the prospect of the judgment, \"when the Lord Jesus\nshall be revealed from heaven with his mighty angels, in flaming fire,\ntaking vengeance on them that know not God, and that obey not the gospel\nof our Lord Jesus Christ.\" Indeed, if God is to \"judge the whole world\nin righteousness,\" what other occasion would seem so proper, as when the\nlast of our race have finished their work on the earth, and the world\nitself is about to be destroyed? Would it not appear most suitable, that\nthe public and final decision of our destiny, should immediately succeed\nthe winding up of this world's drama?--the termination of all earthly\nallotments? When, if not at that deeply interesting crisis, will all\nthings be ready for the great trial? _The final judgment, then, will\ntake place after our death, and at the end of the world_. We next\ninquire,\n\n\nII. _What are the objects, which the Judgment is designed to\naccomplish?_\n\nOn this point, it becomes creatures of yesterday to speak with profound\nhumility, and especially to beware of contradicting what is revealed.\nThe objects which Jehovah will accomplish by the universal judgment, are\nunquestionably vast and momentous, beyond all conception. Yet some of\nthem are obvious to reason, or are plainly revealed.\n\nEvery person has experienced inconvenience and perplexity from the\ncircumstance, that the real characters of men, in the present life, are\nbut partially disclosed. Much the larger portion of human actions pass\nunobserved by the world; or the motives which prompt them are concealed.\nOne design of the judgment, then, is to uncover these hidden springs,\nand lay open every dark retreat of human conduct. We are told, \"there is\nnothing hid which shall not be revealed;\" that \"God shall bring every\nwork into judgment, with every secret thing, whether it be good or\nwhether it be evil;\" that he \"will both bring to light the hidden things\nof darkness, and will make manifest the counsels the heart.\"\n\nAnother design of the judgment, is publicly to assign to men their\nproper deserts. This, we have before suggested, is not done on the\nearth. \"All things here come alike to all.\" \"There is one event to the\nrighteous and to the wicked.\" But the future judgment is characterized,\nas the day of \"revelation of the righteous judgment of God;\" \"in the\nwhich he will judge the world in righteousness;\" and will \"render to\nevery man according to his deeds.\" The mystery involved in the\nprosperity of the wicked, and in the unequal allotments, which have here\nmarked the dispensations of Providence, will then cease for ever; and it\nwill then be seen and felt, that every one is treated according to the\nstrictest principles of wisdom and justice.\n\nAnother special design of the judgment, is to manifest and gloriously\nexalt the perfections of Jehovah. Revelation has indeed proclaimed his\nperfections, in language which need not be misunderstood. But his\nprovidence has often interposed a cloud between them and the eyes of\nmen. We do not comprehend the wisdom of present occurrences. We see not\nthe end from the beginning. A complete disclosure of both, will show to\nthe universe the deep counsels of God, and the consistent and benevolent\ncharacter of all his operations. He will then appear in the greatness of\nhis _power_, and _majesty_--as he summons the dead from their graves,\nand folds up the earth and the heavens, like a decayed garment, to be\nlaid aside. He will then appear in the glory of his _justice_, his\n_holiness_, and his _truth_,--while he examines, before his dread\ntribunal, the risen and assembled millions of our race, and renders to\nevery one according to his works. All his perfections will then be\nillustriously displayed; for, says the apostle, \"He shall come to be\nglorified in his saints, and to be admired in all them that believe.\"\n\nBut this glory of the Divinity is specially to shine forth in the person\nof the Son. He it was, that \"being found in fashion as a man, humbled\nhimself, and became obedient unto death, even the death of the cross.\nWherefore God hath highly exalted him, and given him a name, which is\nabove every name: that at the name of Jesus every knee should bow, of\nthings in heaven and things in earth, and things under the earth; and\nthat every tongue should confess that Jesus Christ is Lord, to the glory\nof God the Father.\" Accordingly, \"the Father judgeth no man, but hath\ncommitted all judgment unto the Son.\" It is the _Son_ who will come \"in\nthe clouds of heaven, with power and great glory\"; whom \"every eye shall\nsee;\" and who, \"in his own glory, and in the glory of the Father, and of\nthe holy angels,\" shall \"judge the world in righteousness.\" Then will he\nwho humbled himself, and \"became obedient unto death,\" be publicly\nrecognised as \"the Mighty God,\" \"by whom, and for whose pleasure, all\nthings are, and were created.\" Then will \"every tongue confess that he\nis Lord.\" The conviction will then be universal, \"that all men should\nhonour the Son even as they honour the Father.\" This leads us to\ninquire,\n\n\nIII. _What connexion will the Judgment have with our future and eternal\ncondition?_\n\nHere let us not indulge in vain speculations, but examine simply the\nword of God. According to the Scriptures, the judgment will result in\nassigning to men _very different allotments_. It will recognise among\nthem two entirely different and opposite classes of character. One of\nthese classes, which the Bible denominates \"the righteous,\" will be\ngraciously acquitted by the Judge, and publicly treated as his friends.\nThe other, comprising all the impenitent, will be as publicly condemned,\nand driven from his presence. They \"will have judgment without mercy.\"\nSuch is plainly the account which Christ and the sacred writers have\ngiven of the final awards to the righteous and the wicked. We have the\naccount in detail. Says the Saviour himself, \"When the Son of Man shall\ncome in his glory, and all the holy angels with him, then shall he sit\nupon the throne of his glory: and before him shall be gathered all\nnations; and he shall separate them one from another, as a shepherd\ndivideth his sheep from the goats; and he shall set the sheep on his\nright hand, but the goats on the left. Then shall the King say unto them\non his right hand, Come, ye blessed of my Father, inherit the kingdom\nprepared for you from the foundation of the world.\" \"Then shall he say\nalso unto them on the left hand, Depart from me, ye cursed, into\neverlasting fire, prepared for the devil and his angels.\" And again;\n\"The hour is coming, in the which all that are in the graves shall hear\nhis voice, and shall come forth; _they that have done good_, unto the\nresurrection of _life_; and _they that have done evil_, unto the\nresurrection of _damnation_\". Thus broad and fearful is the\ndiscrimination which the great day will make between the righteous and\nthe wicked. So entirely different are the awards in reserve for the two\ndifferent classes of mankind. The difference will be great, as between\nholiness and sin; between cheerful submission to the will and providence\nof God, and unyielding rebellion against him; between cordial faith in\nthe Lord Jesus Christ, and wilful rejection of the only Saviour; between\nthe splendour and joy of the celestial Paradise, and the gloominess and\nmisery of hell. No wonder, then, that \"as Paul reasoned of\nrighteousness, temperance, and judgment to come, Felix trembled.\" There\nwill, indeed, be fearful reason for \"weeping and wailing and gnashing of\nteeth,\" with those who shall then \"see Abraham, and Isaac, and Jacob,\nand all the prophets in the kingdom of God, and themselves thrust out.\"\n\nWe are not to forget, my hearers, that these different awards of the\njudgment day will be _irreversible_ and literally _endless_. All admit\nthis conclusion, with respect to the _righteous_. But if the righteous\nare _finally acquitted_ at the judgment, so are the wicked _finally\ncondemned_. If the righteous are said to enter into \"_life eternal_,\" so\nare the wicked to \"go away into _everlasting punishment_.\" The\nScriptures say not one word of any reprieve from this condemnation, or\nof any other period of merciful visitation. But they close with the most\nsolemn assurance, that, from that awful day, he that is unjust shall be\nunjust still; and he that is filthy shall be filthy still; and he that\nis righteous shall be righteous still; and he that is holy shall be holy\nstill. Other passages, of similar import, might be quoted: but if men\nwill pour contempt on a single declaration of Jehovah--if they will\n_make God a liar_--they would not be persuaded, though his voice from\nthe heavens were a thousand times repeated. And _because they receive\nnot the love of the truth_, _that they might be saved_, most justly may\nhe _send them strong delusion_, _that they should believe a lie_, and\n_be damned._\n\nI have thus endeavoured, with much brevity, to give a scriptural view of\nthe final Judgment. On a subject so tremendously awful, I have chosen to\npresent simply God's testimony. A practical inference from the whole\nis,--that the present life must be regarded as probationary. We are\nliving here as responsible agents, continually adding to the number of\nactions, for which we must give account to God. How solemnly\ninteresting, then, is this scene of our earthly pilgrimage! How\ninexpressibly valuable is time! How infinitely precious are the means of\ngrace!--particularly those invitations of mercy, which meet us in the\nword of God, and address us from the sacred desk.\n\nYou, my fellow sinners, are the very individuals who must stand at the\njudgment-seat of Christ. You must mingle in that vast multitude, which\nthe voice of the archangel and the trump of God shall assemble. And when\nyour characters are all laid open, you must pass off to the right hand,\nor to the left, accordingly as it shall appear, that you have repented,\nand believed on the Son of God, or have neglected this great salvation.\nAnd are you diligently preparing for that day? Are you working out your\nsalvation with fear and trembling? Are you _agonizing_ to enter in at\nthe strait gate? Are you escaping for your life?\n\nFellow mortals, your time of preparation may be far more brief than you\nnow think. A few, _very few_ more opportunities for prayer, and\nreconciliation with God, and your account is sealed up. While you\nhesitate, the recording angel may be writing your condemnation. In such\ncircumstances, what are worldly honours, or wealth, or all your hopes of\nenjoyment here? The life, the _eternal life_ of the _soul_, is the _one\nthing needful_--the _only_ thing really important. You will realize this\ntruth, when the last trumpet is sounding through the universe, and, with\nincreasing agony or ecstasy, millions of ages after the final sentence\nis pronounced. O, then, consider it _now_. Prepare for that judgment,\n_now_. To-morrow! where is it? Repent _to-morrow_! You may have far\nother work to do. God, and conscience, and your immortal interests\nplead, \"_To-day_, if you will hear his voice, harden not your heart.\"\n\"Behold, _now_ is the accepted time; behold, _now_ is the day of\nsalvation.\" _Kiss the Son, lest he be angry, and ye perish from the way,\nwhen his wrath is kindled but a little. For he cometh, for he cometh, to\njudge the world, in righteousness to judge the earth, and the people\nwith his truth_.\n\n\n\n\nTERMS\n\nOF THE\n\nNATIONAL PREACHER.\n\n\nI. Each Monthly Number to contain one long Sermon, or two of moderate\nlength, on fine paper. The Volume to commence annually the last week in\nJune.\n\nII. 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Chapin.\nMoscow, Felix Tracy, P.M.\nDe Ruyter, Sylvester Aylsworth,\nGeneva, J. Smith. Jr.\nSpringville, Rufus C. Eaton, P.M.\nCatskill, Hezekiah Thayer.\nVenice, Sherman Beardsley, P.M.\nYoungstown, A.G. Hinman, P.M.\nTroy, Edward Wilson, Jr.\nSyracuse, Pliny Dickinson.\nSidney Plains, Samuel Rogers.\nFort Covington, Samuel L. Crosby.\n\nNEW-JERSEY.\nPrinceton, J.B. Van Dyck.\n\nPENNSYLVANIA.\nPhiladelphia, Anthony Finley.\n[unreadable], Jared Bunce.\nCarlisle, G. Duffield.\nHuntington, I. Dorland. P.M.\nMeadville, B. Andrews, P.M.\nPittsburgh, Robert Patterson\nHarrisburgh, William Graydon.\nBraintrim, H.W. Northup.\nWilkesbarre, O. Collins.\nBethany, Jason Torrey.\nAlexandria, John Porter, P.M.\n\nDELAWARE.\nWilmington, Robert Porter.\n\nMARYLAND.\nBaltimore, John H. Naff.\nPrincess Anne, Joshua Moore.\nChestertown, Joseph Redue. P.M.\nVienna, Uriah Medford, P.M.\n\nDISTRICT OF COLUMBIA.\nWashington, Reuben Post.\nAlexandria, Reuel Keith.\n\nVIRGINIA.\nRichmond, Nathaniel Charter.\nPetersburg, James Dwight.\nNorfolk, Shepard K. Kollock.\nWeston, G.D. Camden, P.M.\nRomney, John Jack, P.M.\nEbenezer Academy, H. Clary, P.M.\nCartonville, George W. Hundly.\nPowhatan C.H., Thomas Scott. P.M.\nAbingdon, Augustus Oury, P.M.\nGloucester C.H., W.D. Cairns.\nLynchburg, William Poe.\nBoydton, James Brame.\nCharlotte C.H., John Morton, P.M.\nLiberty, James Mitchell, Jr.\nWinchester, Samuel H. Davis.\nPrince Edward C.H., Francis Bartlet.\nOtter Bridge, J. Leftwich, P.M.\n\nNORTH CAROLINA.\nFayetteville, Robert H. Morrison.\nNewbern, Thomas Watson, P.M.\nSalisbury, Thomas L. Cowan.\nMecklenburgh, S. Williamson. P.M.\nAlfordsville, Warren Alford, P.M.\nWilmington, A.J. De Ressot\nMilton, James W. Douglass.\nLincolnton, Davin Reinhardt, P.M.\nRaleigh, P.W. Dowd\nHalifax, Sidney Weller.\n\nSOUTH CAROLINA.\nCharleston, Horace Utley.\nCamden, Thomas M'Millan.\nGeorgetown, Peter Cuttino.\nBeaufort, David Turner, P.M.\nBradleyville, R. Witherspoon, P.M.\nEdgefield, A.B. M'Whorter.\nConwayboro', Henry Durant, P.M..\nLexington, C.H., J. Meetze, P.M.\nSumpterville, Jesse Hartwell.\n\nGEORGIA.\nSavannah, J.C.A. Johnston.\nAugusta, Timothy Edwards.\nRiceboro', A.H. Sample.\nWrightsboro', Joseph Barnes, P.M.\nBethsaida, Oliver Morse, P.M.\nMount Zion, M.H. Carrington.\nPowelton, J.H. Burnet. P.M.\nClarksville, Thomas J. Rusk, P.M.\nSunbury, F.R. Whitwell, P.M.\nAthens, Leander A. Erwin. P.M.\nCarmel, Isaac Proctor, P.M.\nBethlehem, John F. Wallis, P.M.\nFortville, Henry W. Jornegan.\n\nOHIO.\nColumbus, James Hoge.\nSteubenville, Charles C. Beatty.\nCincinnati, David Root.\nEllsworth, L.W. Leffingwell, P.M.\nMarietta, L.G. Bingham.\nBurton, Luther Humphrey.\nCadiz, Thomas Phillips, P.M.\nMiami, Charles Atherton, P.M.\nRome, Elijah Crosby, P.M.\nVernon, Harvey Coo.\n\nINDIANA.\nPortersville, Simon Morgan, P.M.\nSalem, Burr Bradley, P.M.\nIndianapolis, George Bush.\nBarbersville, Timothy Barber, P.M.\n\nILLINOIS.\nBelleville, James Mitchell, P.M.\nGreenville, Ansel Birge, P.M.\nCanton, Nathan Jones, P.M.\nVandalia, James Hall.\n\nKENTUCKY.\nMunfordville, J.T.S. Brown, P.M.\nPrinceton, H. Cassidy, P.M.\nDanville, Benjamin Shaw.\nCynthiana, A. Broadwell, P.M.\nHenderson, James Hillyer, P.M.\nShelbyville, A.A. Shannon.\nFrankfort, S.M. Noel.\nHopkinsville, John Bryan, P.M.\nHarrodsburg, Thomas Cleland.\nAugusta, Samuel Bonde, P.M.\nColumbia, John Montgomery, P.M.\n\nTENNESSEE.\nKnoxville, James Campbell,\nWinchester, John Goodwin, P.M.\nNashville, R.P. Hayes.\nDresden, Samuel A. Warner.\nPaperville, T.C. Buckhart, P.M.\nJonesboro', D.A. Deadrick, P.M.\nMurfreesboro', D. Wendell, P.M.\nColumbia, Francis W.S. Frierson.\nLebanon, A. Bradshaw.\nHillsboro, G.W. Richardson, P.M.\nFarmington, S.W. Calvert.\n\nALABAMA.\nHuntsville, William Leech.\nPerry, C.H., G.W. Brame.\nSomerville, M.C. Houston, P.M.\nBainbridge, S.M. Parry, P.M.\nFlorence, John Craig, P.M.\nCourtiand, John White.\nShelby C.H., Thos. W. Smith, P.M.\nAshville, Archibald Sloan, P.M.\n\nMISSOURI.\nSt. Louis, Salmon Giddings.\nFredericktown, Thos. Mosely, P.M.\nClay, C.H., Wm. S. Smith, P.M.\n\nMISSISSIPPI.\nNatchez, John Henderson.\nPort Gibson, D. Greenleaf, P.M.\nWoodville, G.A. Irion\nGallatin, A.B. Ross, P.M.\nColumbia, A.G. Moore.\nPinckneyville, James Wilson, P.M.\n\nLOUISIANA.\nBaton Rouge, H. Alexander, P.M.\nNew-Orleans, William Ross.\n\nFLORIDA.\nPensacola, W. Hazell Hunt, P.M.\n\nARKANSAS.\nDwight, Alfred Finney.\n\nCHOCTAW NATION.\nDavid Folsom.\n\nMICHIGAN.\nDetroit, D.G. Jones.\n\nCANADA.\nMontreal, William Hedge.\nKingston, Rev. Mr. Foote.\n\nSOUTH AMERICA.\nBuenos Ayres, Theop. Parvin.\n\n\nPost-Masters are hereby authorized to receive and forward payments to\nthe Editor, as well as names of Subscribers.","title":"The National Preacher, Vol. 2 No. 7 Dec. 1827: Or Original Monthly Sermons from Living Ministers, Sermons XXVI. and; XXVII.","tradition":"scripture-revelation","translated_text":null,"word_count":9730}