The Project Gutenberg Etext of An Address to the Inhabitants Of The
Colonies, established in New South Wales And Norfolk Island.,
by Richard Johnson (1753-1827)
#1 in our series by Richard Johnson
Copyright laws are changing all over the world, be sure to check
the laws for your country before redistributing these files!!!
Please take a look at the important information in this header.
We encourage you to keep this file on your own disk, keeping an
electronic path open for the next readers.
Please do not remove this.
This should be the first thing seen when anyone opens the book.
Do not change or edit it without written permission. The words
are carefully chosen to provide users with the information they
need about what they can legally do with the texts.
**Welcome To The World of Free Plain Vanilla Electronic Texts**
**Etexts Readable By Both Humans and By Computers, Since 1971**
*****These Etexts Are Prepared By Thousands of Volunteers!*****
Information on contacting Project Gutenberg to get Etexts, and
further information is included below, including for donations.
The Project Gutenberg Literary Archive Foundation is a 501(c)(3)
organization with EIN [Employee Identification Number] 64-6221541
Title: An Address to the Inhabitants Of The Colonies, established in
New South Wales And Norfolk Island.
Author: Richard Johnson
Release Date: May, 2003 [Etext #4052]
[Yes, we are about one year ahead of schedule]
[The actual date this file first posted = 10/21/01]
The Project Gutenberg Etext of An Address to the Inhabitants Of The Colonies,
established in New South Wales And Norfolk Island., by Richard Johnson
*******This file should be named newhd10.txt or newhd10.zip******
Corrected EDITIONS of our etexts get a new NUMBER, newhd11.txt
VERSIONS based on separate sources get new LETTER, newhd10a.txt
This etext was produced by Col Choat firstname.lastname@example.org
Project Gutenberg Etexts are usually created from multiple editions,
all of which are in the Public Domain in the United States, unless a
copyright notice is included. Therefore, we usually do NOT keep any
of these books in compliance with any particular paper edition.
We are now trying to release all our books one year in advance
of the official release dates, leaving time for better editing.
Please be encouraged to send us error messages even years after
the official publication date.
Please note neither this listing nor its contents are final til
midnight of the last day of the month of any such announcement.
The official release date of all Project Gutenberg Etexts is at
Midnight, Central Time, of the last day of the stated month. A
preliminary version may often be posted for suggestion, comment
and editing by those who wish to do so.
Most people start at our sites at:
Those of you who want to download any Etext before announcement
can surf to them as follows, and just download by date; this is
also a good way to get them instantly upon announcement, as the
indexes our cataloguers produce obviously take a while after an
announcement goes out in the Project Gutenberg Newsletter.
Or /etext02, 01, 00, 99, 98, 97, 96, 95, 94, 93, 92, 92, 91 or 90
Just search by the first five letters of the filename you want,
as it appears in our Newsletters.
Information about Project Gutenberg (one page)
We produce about two million dollars for each hour we work. The
time it takes us, a rather conservative estimate, is fifty hours
to get any etext selected, entered, proofread, edited, copyright
searched and analyzed, the copyright letters written, etc. This
projected audience is one hundred million readers. If our value
per text is nominally estimated at one dollar then we produce $2
million dollars per hour this year as we release fifty new Etext
files per month, or 500 more Etexts in 2000 for a total of 3000+
If they reach just 1-2% of the world's population then the total
should reach over 300 billion Etexts given away by year's end.
The Goal of Project Gutenberg is to Give Away One Trillion Etext
Files by December 31, 2001. [10,000 x 100,000,000 = 1 Trillion]
This is ten thousand titles each to one hundred million readers,
which is only about 4% of the present number of computer users.
At our revised rates of production, we will reach only one-third
of that goal by the end of 2001, or about 4,000 Etexts unless we
manage to get some real funding.
The Project Gutenberg Literary Archive Foundation has been created
to secure a future for Project Gutenberg into the next millennium.
We need your donations more than ever!
As of July 12, 2001 contributions are only being solicited from people in:
Arkansas, Colorado, Connecticut, Delaware, Florida, Georgia, Hawaii, Idaho,
Illinois, Indiana, Iowa, Kansas, Louisiana, Maine, Massachusetts, Minnesota,
Missouri, Montana, Nebraska, New Mexico, Nevada, New Jersey, New York, North
Carolina, Ohio, Oklahoma, Oregon, Rhode Island, South Carolina*, South Dakota,
Tennessee, Texas, Utah, Vermont, Virginia, Washington, West Virginia,
Wisconsin, and Wyoming.
We have filed in about 45 states now, but these are the only ones
that have responded.
As the requirements for other states are met,
additions to this list will be made and fund raising
will begin in the additional states. Please feel
free to ask to check the status of your state.
In answer to various questions we have received on this:
We are constantly working on finishing the paperwork
to legally request donations in all 50 states. If
your state is not listed and you would like to know
if we have added it since the list you have, just ask.
While we cannot solicit donations from people in
states where we are not yet registered, we know
of no prohibition against accepting donations
from donors in these states who approach us with
an offer to donate.
International donations are accepted,
but we don't know ANYTHING about how
to make them tax-deductible, or
even if they CAN be made deductible,
and don't have the staff to handle it
even if there are ways.
All donations should be made to:
Project Gutenberg Literary Archive Foundation
1739 University Ave.
Oxford, MS 38655-4109
The Project Gutenberg Literary Archive Foundation is a 501(c)(3)
organization with EIN [Employee Identification Number] 64-6221541,
and has been approved as a 501(c)(3) organization by the US Internal
Revenue Service (IRS). Donations are tax-deductible to the maximum
extent permitted by law. As the requirements for other states are met,
additions to this list will be made and fund raising will begin in the
We need your donations more than ever!
You can get up to date donation information at:
If you can't reach Project Gutenberg,
you can always email directly to:
Michael S. Hart <email@example.com>
firstname.lastname@example.org forwards to email@example.com and archive.org
if your mail bounces from archive.org, I will still see it, if
it bounces from prairienet.org, better resend later on. . . .
Prof. Hart will answer or forward your message.
We would prefer to send you information by email.
Example command-line FTP session:
cd etext90 through etext99 or etext00 through etext02, etc.
dir [to see files]
get or mget [to get files. . .set bin for zip files]
GET GUTINDEX.?? [to get a year's listing of books, e.g., GUTINDEX.99]
GET GUTINDEX.ALL [to get a listing of ALL books]
**The Legal Small Print**
***START**THE SMALL PRINT!**FOR PUBLIC DOMAIN ETEXTS**START***
Why is this "Small Print!" statement here? You know: lawyers.
They tell us you might sue us if there is something wrong with
your copy of this etext, even if you got it for free from
someone other than us, and even if what's wrong is not our
fault. So, among other things, this "Small Print!" statement
disclaims most of our liability to you. It also tells you how
you may distribute copies of this etext if you want to.
*BEFORE!* YOU USE OR READ THIS ETEXT
By using or reading any part of this PROJECT GUTENBERG-tm
etext, you indicate that you understand, agree to and accept
this "Small Print!" statement. If you do not, you can receive
a refund of the money (if any) you paid for this etext by
sending a request within 30 days of receiving it to the person
you got it from. If you received this etext on a physical
medium (such as a disk), you must return it with your request.
ABOUT PROJECT GUTENBERG-TM ETEXTS
This PROJECT GUTENBERG-tm etext, like most PROJECT GUTENBERG-tm etexts,
is a "public domain" work distributed by Professor Michael S. Hart
through the Project Gutenberg Association (the "Project").
Among other things, this means that no one owns a United States copyright
on or for this work, so the Project (and you!) can copy and
distribute it in the United States without permission and
without paying copyright royalties. Special rules, set forth
below, apply if you wish to copy and distribute this etext
under the "PROJECT GUTENBERG" trademark.
Please do not use the "PROJECT GUTENBERG" trademark to market
any commercial products without permission.
To create these etexts, the Project expends considerable
efforts to identify, transcribe and proofread public domain
works. Despite these efforts, the Project's etexts and any
medium they may be on may contain "Defects". Among other
things, Defects may take the form of incomplete, inaccurate or
corrupt data, transcription errors, a copyright or other
intellectual property infringement, a defective or damaged
disk or other etext medium, a computer virus, or computer
codes that damage or cannot be read by your equipment.
LIMITED WARRANTY; DISCLAIMER OF DAMAGES
But for the "Right of Replacement or Refund" described below,
 Michael Hart and the Foundation (and any other party you may
receive this etext from as a PROJECT GUTENBERG-tm etext) disclaims
all liability to you for damages, costs and expenses, including
legal fees, and  YOU HAVE NO REMEDIES FOR NEGLIGENCE OR
UNDER STRICT LIABILITY, OR FOR BREACH OF WARRANTY OR CONTRACT,
INCLUDING BUT NOT LIMITED TO INDIRECT, CONSEQUENTIAL, PUNITIVE
OR INCIDENTAL DAMAGES, EVEN IF YOU GIVE NOTICE OF THE
POSSIBILITY OF SUCH DAMAGES.
If you discover a Defect in this etext within 90 days of
receiving it, you can receive a refund of the money (if any)
you paid for it by sending an explanatory note within that
time to the person you received it from. If you received it
on a physical medium, you must return it with your note, and
such person may choose to alternatively give you a replacement
copy. If you received it electronically, such person may
choose to alternatively give you a second opportunity to
receive it electronically.
THIS ETEXT IS OTHERWISE PROVIDED TO YOU "AS-IS". NO OTHER
WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, ARE MADE TO YOU AS
TO THE ETEXT OR ANY MEDIUM IT MAY BE ON, INCLUDING BUT NOT
LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR A
Some states do not allow disclaimers of implied warranties or
the exclusion or limitation of consequential damages, so the
above disclaimers and exclusions may not apply to you, and you
may have other legal rights.
You will indemnify and hold Michael Hart, the Foundation,
and its trustees and agents, and any volunteers associated
with the production and distribution of Project Gutenberg-tm
texts harmless, from all liability, cost and expense, including
legal fees, that arise directly or indirectly from any of the
following that you do or cause:  distribution of this etext,
 alteration, modification, or addition to the etext,
or  any Defect.
DISTRIBUTION UNDER "PROJECT GUTENBERG-tm"
You may distribute copies of this etext electronically, or by
disk, book or any other medium if you either delete this
"Small Print!" and all other references to Project Gutenberg,
 Only give exact copies of it. Among other things, this
requires that you do not remove, alter or modify the
etext or this "small print!" statement. You may however,
if you wish, distribute this etext in machine readable
binary, compressed, mark-up, or proprietary form,
including any form resulting from conversion by word
processing or hypertext software, but only so long as
[*] The etext, when displayed, is clearly readable, and
does *not* contain characters other than those
intended by the author of the work, although tilde
(~), asterisk (*) and underline (_) characters may
be used to convey punctuation intended by the
author, and additional characters may be used to
indicate hypertext links; OR
[*] The etext may be readily converted by the reader at
no expense into plain ASCII, EBCDIC or equivalent
form by the program that displays the etext (as is
the case, for instance, with most word processors);
[*] You provide, or agree to also provide on request at
no additional cost, fee or expense, a copy of the
etext in its original plain ASCII form (or in EBCDIC
or other equivalent proprietary form).
 Honor the etext refund and replacement provisions of this
"Small Print!" statement.
 Pay a trademark license fee to the Foundation of 20% of the
gross profits you derive calculated using the method you
already use to calculate your applicable taxes. If you
don't derive profits, no royalty is due. Royalties are
payable to "Project Gutenberg Literary Archive Foundation"
the 60 days following each date you prepare (or were
legally required to prepare) your annual (or equivalent
periodic) tax return. Please contact us beforehand to
let us know your plans and to work out the details.
WHAT IF YOU *WANT* TO SEND MONEY EVEN IF YOU DON'T HAVE TO?
Project Gutenberg is dedicated to increasing the number of
public domain and licensed works that can be freely distributed
in machine readable form.
The Project gratefully accepts contributions of money, time,
public domain materials, or royalty free copyright licenses.
Money should be paid to the:
"Project Gutenberg Literary Archive Foundation."
If you are interested in contributing scanning equipment or
software or other items, please contact Michael Hart at:
[Portions of this header are copyright (C) 2001 by Michael S. Hart
and may be reprinted only when these Etexts are free of all fees.]
[Project Gutenberg is a TradeMark and may not be used in any sales
of Project Gutenberg Etexts or other materials be they hardware or
software or any other related product without express permission.]
*END THE SMALL PRINT! FOR PUBLIC DOMAIN ETEXTS*Ver.10/04/01*END*
This etext was produced by Col Choat firstname.lastname@example.org
OF THE COLONIES,
NEW SOUTH WALES
BY THE REV. RICHARD JOHNSON, A.B.
CHAPLAIN TO THE COLONIES
WRITTEN IN THE YEAR 1792
PRINTED FOR THE AUTHOR
* * * * *
TO ALL INHABITANTS,
AND ESPECIALLY TO THE
UNHAPPY PRISONERS AND CONVICTS
ESTABLISHED AT PORT JACKSON
THIS AFFECTIONATE ADDRESS
IS DEDICATED AND PRESENTED,
BY THEIR VERY SINCERE
AND SYMPATHIZING FRIEND,
AND FAITHFUL SERVANT,
IN THE GOSPEL OF CHRIST,
* * * * *
TO THE BRITISH AND OTHER EUROPEAN INHABITANTS
OF NEW SOUTH WALES AND NORFOLK ISLAND.
I do not think it necessary to make an apology for putting this Address
into your hands; or to enter into a long detail of the reasons which
induced me to write it.
One reason may suffice. I find I cannot express my regard for you, so
often, or so fully, as I wish, in any other way.
On our first arrival in this distant part of the world, and for some time
afterwards, our numbers were comparatively small; and while they resided
nearly upon one spot, I could not only preach to them on the Lord's day,
but also converse with them, and admonish them, more privately.
But since that period, we have gradually increased in number every year
(notwithstanding the great mortality we have sometimes known) by the
multitudes that have been sent hither after us. The colony already begins
to spread, and will probably spread more and more every year, both by new
settlements formed in different places under the crown, and by a number of
individuals continually becoming settlers. Thus the extent of what I call
my parish, and consequently of my parochial duty, is enlarging daily. On
the other hand, my health is not so good, nor my constitution so strong,
as formerly. And therefore I feel it impracticable, and impossible for me,
either to preach, or to converse with you so freely, as my inclination and
affection would prompt me to do.
I have therefore thought it might be proper for me, and I hope it may
prove useful to you, to write such an Address as I now present you with. I
transmitted a copy of it to my friends in England with a request, that if
they approved of it, a sufficient number might be printed, and sent to me.
Thus I am now able to leave with you a testimony of my affection for you,
and of my sincere and heart-felt concern, for your BEST, because your
ETERNAL, welfare. My times are in the hand of God. He, and He only, knows
how long I may live, or how long my present connection with you, may
continue. I trust, however, that so long as the all-wise Disposer of all
events shall be pleased to spare my life, and strength; and government
shall deem my services in this remote land, necessary, it will still be,
as it has hitherto been, my most ardet desire, my uniform endeavour, and
my greatest pleasure, to promote your happiness. And when recalled to my
native country, or removed by my God to my eternal home, to receive that
crown of righteousness, which I humbly trust is laid upon me, by reading
and carefully perusing the following pages, I hope you will be convinced,
and reminded how sincerely you were pitied, and how dearly beloved by
Port Jackson, Oct. 30. 1792.
At this date, exclusive of those who died or were born on the voyage
* * * * *
The author hopes that all well-disposed persons will excuse the
imperfections they may meet in this Address. It is the first time of his
appearance in print, and may be the last. Nor would he have attemped it
now, were it not for the very peculiar situation he is in, and the hope he
entertains, that his feeble, but he trusts, sincere, attempt, may, by the
blessing of God, be made useful to those unhappy persons, with whom he is
so nearly connected, and for whose salvation and happiness he is so deeply
And he returns his most sincere and hearty thanks to true Christians of
every denomination, for their kind remembrance of him at the throne of
grace. He still hopes, because he still needs, a continuance of their
fervent prayers to God for him, that he may be indued with those gifts,
and with that wisdom, zeal, and faithfulness which are so needful to
direct, support, and strengthen him--and may be favoured with more
manifold and abundant success in that arduous, trying, yet honourable, and
at times he can say, pleasant and delightful work, in which he is engaged.
* * * * *
I Beseech you, brethren, suffer this word of exhortation. Your souls
are precious. They are precious in the sight of God. They are precious
to the Lord Jesus Christ. They are precious in my esteem. Oh that you
yourselves were equally sensible of their value.
We have now been here almost five years. During this time, I trust, I
have been faithful in the discharge of my duty, faithful to my God, my
country, my conscience, and to your immortal souls.
I would, nay I do, humbly hope, that my labours have not been
wholly in vain. Some of you, I trust, have been convinced of your
folly, sin and danger; you have earnestly sought, and happily found
mercy with God through a Mediator. You can now approach him as a God
reconciled, a merciful Father and Friend, and are evidencing the
reality of you conversion, by an upright life and conversation.
But I must express my fear, that those of you, who are thus convinced
of sin, and converted to God, and reformed from your evil courses, are
comparatively very few. It is too evident, that the far greater part of
you discover no concern for religion. The Great God, the Lord Jesus
Christ, the Holy Spirit, death, judgment, eternity, heaven and
hell,--these are subjects which seldom, if at all, engage your attention;
and therefore you spend days, weeks, months and years, in a profane and
careless manner, though you are repeatedly informed and reminded
in the most plain, falthful, and alarming language I can use,
that the wages of sin, without repentance, is death,[Rom. vi. 23.] the
curse of God, and the eternal ruin and damnation of your souls!
Oh, I intreat you, brethren, to consider what is contained in these two
words, SALVATION and DAMNATION! The one implies every thing that
an immortal soul can want or desire to make it happy. The other
includes an idea, the most gloomy and dreadful that can be conceived.
The former will be the admiration of angels, and the song and joy of
the redeemed; the latter will be the torment of devils, and of all
impenitent sinners, for ever and ever [I Pet. i. 12.; Rev. vii. 9-17.;
Rev. xiv. 11.].
Remember likewise, that ere long, either this endless inconceivable
happiness, or unutterable misery will be your portion, or your
doom, and mine. Our glass of life is running away apace. Our time is
fast hastening to a period. Death is making sure and speedy strides
towards us daily, judgment is at hand, and the judge himself is at the
door. And oh! consider, when the breath we now draw shall depart, the
tender thread of life be cut, our state will be unalterably and for
ever fixed; either to live with God, with angels, and glorified saints,
in heaven; or to dwell with devils, in the darkness and torments of
On these accounts your souls are, as I have already observed, very
precious, not only in the sight of God, but also to me. My brethren,
God is my record, how greatly I long after you all, in the bowels of
Jesus Christ.[Phil. i. 8.] Next to the salvation of own foul, nothing in
this world lies so near my heart, as the conversion and salvation of my
fellow creatures; and especially of you, over whom I am appointed more
immediately to watch, as one who must give an account [Heb. xiii. 17.].
And oh, my friends, if this affectionate, though plain address, should
answer my ardent wishes and prayers, if it should prove the happy
means of converting even one soul to God, I should indeed rejoice, as
one that findeth great spoil [Ps. cxix. 162.]. For once, at least,
endeavour to lift up your hearts with me in prayer to Almighty God, the
bountiful giver of all grace. He only can make this or any other means
effectual; and should it please Him of his abounding mercy to make a
saving impression upon your hearts, you will reap the happy fruits of it
in life, at death, and to eternity. Oh that the gracious spirit of the
Lord may open the eyes and the ears of all who may read or hear what I am
writing. May they who are asleep, awake! May they who are spiritually
dead, be made alive!
May backsliders from God be reclaimed! May every one be stirred
up to consider, What will become of him in another world! For who
amongst us can dwell with everlasting burnings? [Isa. xxxiii. 14.] Yet
such MUST be our lot, unless we repent. May the Lord God give, to each of
you, repentance unto life, that you may be holy in this world, and happy
in that which is to come!
My brethren, I trust I can say in truth, and with a sincere conscience,
That I am not ashamed of the gospel of Christ.[Rom. i. 16.] It is a
knowledge, and I hope an inward experience of this precious gospel, that
bears up my spirits when I am ready to sink as in deep waters, and when I
am almost overwhelmed by the many heavy and daily trials, crosses,
difficulties and disappointments, that I meet with in this, alas! most
uncomfortable situation. An acquaintance with this gospel, an experience
of its truth and power, sweetens every bitter, makes my crosses comforts,
and my losses gains. It is by this knowledge that I am enabled to bear the
cross of Christ, not only with some degree of patience and resignation,
but at some seasons, with consolation and joy; while I at one time reflect
on what our dear Lord and Saviour endured for me, and at another
anticipate the unspeakable honour and pleasure, which, through grace,
I hope ere long to enjoy at his right hand for evermore. And to
endeavour to bring you, my dear friends, to a saving knowledge of what
is contained in this gospel, is not only my duty and inclination as a
minister, but also my earnest desire and pleasure, and that which I
long for more than for any other thing that can be named.[Rom. x. 1.]
I have often explained to you, according to my sentiments, what is
contained in the gospel. But as I fear, and am indeed well aware, that
many of you, after all you have heard, still remain ignorant, I
will now tell you again briefly and plainly, what my views of the
gospel are; that by putting this book into your hands, you may, if you
please, more carefully and attentively examine and search for
yourselves, whether what I lay before you be agreeable to the holy
scriptures, or otherwise; and consequently, whether you ought to
believe, or to reject it.
The gospel, I conceive, in its most extensive sense, comprehends the
whole revealed will of God, recorded in the holy scriptures of the Old
and New Testament [Tim. iii. 16.].
This sacred book, which we call the Bible, describes the original state
of man, as a state of perfect purity and innocence. He was made in the
image of God. He was made upright [Gen. i. 26, 27.; Eccles. vii. 29.].
His understanding, will, his affections and conscience, his
body and soul, were free from defilement, guilt, or guile, and
while he continued so, he was not liable to pain, misery, or death.
But man did not continue in this state. Our first parents disobeyed
their Maker. By sinning against God they lost their original
righteousness, and became earthly, sensual, devilish. Such are all his
posterity: for who can bring a clean thing out of an unclean? Man is
now the very reverse of what he was when first created. His
understanding [2 Cor. iv. 5; Ephes. iv. 18.; Titus i. 15.; rom. viii.7.]
is darkened, yea darkness itself; his will, his carnal mind,
is enmity against God; his conscience is defiled; his affections, no
longer fixed upon God his Creator and Benefactor, are engrossed by the
vain and perishing things of this world; by sin his body is become
mortal. Subject to pain, disease, and death [Rom. v. 12.]; and his soul is
exposed to the displeasure of God, and to the curse annexed to the
transgressions of his holy law. All this misery is implied in that awful
threatening, In the day that thou eatest thereof thou shalt surely
die[Gen. ii. 17.].
And is not this threatening, at least in part, already put into
execution? Whence is there so much ignorance and contempt of God? Why
do mankind so eagerly, so universally pursue the vain pleasures and
follies of the world, while they seldom think of God their Maker? From
whence proceed the infidelity, blasphemy, lying, theft,
sabbath-breaking, slandering and the many horrid evils, which every
where abound? Whence is it that so many in this colony, labour under
such sore and complicated disorders, pains, and miseries? Why are so
many, both young and old, taken away by death? And why is it that
others who see all those things, do not take warning by them, to
prepare for their own latter end? Brethren, all these are so many
undeniable proofs and evidences of what I have said; namely, that we
are fallen and guilty creatures. These are the effects of Adam's
sin and disobedience. The certain consequences of which would have
been unavoidable and endless misery, both of soul and body, to
himself and all his posterity, had not some means been provided, some
way laid open, for his and their recovery.
But, blessed be God, a door of hope is opened by the gospel for
miserable sinners! A gracious promise was given early, even to our
first parents, immediately after their fall. The seed of the woman
shall break the serpent's head [Gen. iii. 15.]. This promised seed is the
Lord Jesus Christ, who, in due time, was to appear in the world, to be
born of a woman, that by his life, sufferings, and obedience unto death,
he might recover fallen man from the misery and ruin in which he was
involved. Brethren, this gospel which, as the ministers and ambassadors of
God, we are commissioned and commanded to preach to sinners, proposes a
free and gracious pardon to the guilty, cleansing to the polluted, healing
to the sick, happiness to the miserable, light for those who sit in
darkness, strength for the weak, food for the hungry, and even life for
the dead [Gal. iv. 4, 5.; Gal. iii. 13.; I John i. 7.; Matt. xi. 28.;
Matt. xi. 5.].
All these inestimable blessings are the fruits and effects of the death
and mediation of Jesus Christ. His great design in coming into the
world was to seek and to save those who are lost[Luke xviii. 10.;
I Tim. i. 15.]; he came from heaven, that he might raise us to those holy
and happy mansions; he endured the curse, that we might inherit the
blessing; he bore the cross, that we might wear the crown; he died, that
we might live; he died, the just for the unjust, that he might bring us to
God [I Pet. iii. 18.].
These blessings become ours, only by believing, or faith. Thus it is
said, God so loved the world, that he gave his only begotten Son
For what purpose? Why, That whosoever BELIEVETH in him should not
perish, but have everlasting life [John iii. 16,18.],--he that believeth
in him is not condemned; he that believeth in him who juftifieth the
ungodly, his faith is counted to him for righteousness [Rom. iv. 3, 6.].
My friends, search the scriptures, and you will find that this is the
tenor of the whole Bible; I may add of our church also, in
the Articles and Homilies. This believing is sometimes called a coming
to Christ, a looking unto Christ, a trusting in him, a casting our
burden upon him [John vi. 37.; Isa. xlv. 22.; Eph. i. 12.; Ps. lv. 22.].
And remember, that until we do thus come to Christ, trust in him,
cast our cares and burdens upon him, we have no part or interest in
what the gospel unfolds and offers; however others, who have
believed, and daily act faith upon him, are rejoicing in the participation
of those rich benefits and blessings which the gospel freely offers to
guilty and perishing sinners.
The faith whereby a sinner receives Christ, and becomes a partaker of
all the blessings of the gospel, is the sole gift of God, wrought in
the heart by his Holy Spirit [Eph. ii. 8.]. This Holy Spirit produces an
inward change in the soul, called, in the scripture, the new birth,
regeneration [John iii. 3-7], or conversion, and thus enables a sinner,
convinced of his sin and misery, to look to Jesus, and to believe on him.
But though repentance and faith are the gifts of God, which none can
obtain by any endeavours of their own, yet we are encouraged and
commanded to pray for them [Luke xi. 17.].
All who have thus, through grace, believed, and are daily living a
life of faith in the Son of God, shall be saved: but such as
carelessly neglect, or wilfully reject this gospel must be damned
[ Mark xvi. 15.]. Think, I beseech you, of this! Remember, that it is the
solemn declaration of the Lord Jesus Christ himself.
Now is the time to obtain the blessings revealed in the gospel, and
which are set before you when it is preached. Many have had these
gracious declarations made to them, before we were born, and they
will be repeated to many after we are dead. But THIS is our day. NOW is
the accepted time, now is the day of salvation [I Cor vi. 2.]. TO-DAY--for
you and I may not live to see to-morrow. TO-DAY; if you will hear his
voice, harden not your hearts [Heb. iii. 7, 8.]. My brethren, it is your
duty, your wisdom, and will finally prove to be your greatest happiness,
to seek an interest in this salvation for yourselves. It is your personal,
and must be your heart concern, to make your calling and election
sure [2 Pet. i. 10.].
For death will soon put a period to all the overtures of grace
and mercy, with which many, and particularly YOU, are now favoured.
It is as I have said, both my duty and my pleasure, to preach and
proclaim these glad tidings. But to whom? Not to the dead, but to the
living; even to you [Acts xv. 22.]. To you is the word of the salvation
sent. But, alas! should you still put it from you, and should death at
last find you in an unprepared state, it will then be too late for you to
begin to cry for mercy [Eccl. ix. 10.].
A day is likewise coming, when our mortal bodies, which must shortly
moulder into dust, will be raised again from the dead. Whether
believers or unbelievers, whether saints or sinners, we must all appear
before the judgment-seat of Christ [2 Cor. v. 10.; Dan. 12.2.;
Matt. xxv.21.]. For the Lord Jesus will shortly appear in the clouds of
heaven, the last trumpet shall sound, the graves shall open, the sea
give up her dead, and all who have lived upon earth, from the creation
to the final consummation of time, will then be judged, and rewarded or
punished according to their works. Mark well St. John's representation
of this solemn transaction, "I saw the dead, small and great,
stand before God, and the books were opened, and another book
was opened, which is the book of life, and the dead were judged out of
those things which were written in the books, according to their
works"[Rev. xx. 12, 13.]. Such are the declarations of scripture
respecting this awful season! Sinners, whatever you may now think of these
things, or think or say of me, for declaring them to you, in this, plain
and solemn manner, I must and will tell you, that there is not a profane
oath which you have uttered, nor a lie which you have told, nor a sabbath
which you have broken, nor a single act of adultery, fornication,
theft, or any wickedness of which you have been guilty; in a
word, there is not an evil you have committed, nor a duty you have
omitted to perform, but what is noted down in the book of God's
remembrance, and will be produced against you in the day of judgment,
unless you repent, and believe the gospel. You must then give an
account how you improved the advantages now afforded you, for attending
to the things pertaining to your peace. If you do not improve them, the
Bible will condemn you, every faithful sermon you have heard will
condemn you, nay, every sermon which you might have heard, but would
not, because you despised and neglected the ordinances of public
worship, will condemn you: And alas! this address, by which I try to
warn you, because I love you, and wish well to your souls; which you
are now reading, or perhaps, about to throw aside with scorn, will then
condemn you. The admonitions, intreaties, prayers, and tears of godly
parents, the advice and reproofs of pious friends, the warning and
expostulations of faithful ministers, will all witness against
you. My brethren, what shall I say? The law of God, the gospel,
saints, sinners, angels, your own consciences, the Holy Spirit, the
Lord Jesus, the great Judge himself, will all witness against you, for
your contempt and neglect of that mercy and salvation, which are set
before you in the gospel.
Then all ungodly and impenitent sinners, being tried, cast, and
condemned, must hear that final terrible sentence pronounced upon them,
Depart, ye cursed, into everlasting fire, prepared for the devil and
his angels![Matt. xxv. 41.] And remember that those who have been your
associates in wickedness here, will then be your companions in misery.
This will, if possible, aggravate your torment. You and they will rue the
day when you first met; and mutually charge the ruin of your souls upon
each other. Oh, think of this, and pray for grace to repent, before it be
At that solemn season, the righteous shall be publicly and fully
acquitted before the assembled world. The judge will say to them,
Come, ye blessed of my Father, inherit the kingdom prepared for you,
from the foundation of the world [Matt. xxv.34.]. The holy angels will
then conduct them to the mansions of eternal bliss. Happy souls! They will
then have no more cause to weep and mourn, to fight and wrestle. They will
no more be exercised with darkness or temptation; for sin, which is the
cause of all their conflicts and sorrows, shall be done away; and God
their gracious Father, and everlasting Friend, shall wipe all tears from
their eyes [Rev. vii. 17.].
The righteous, however obscured and reproached upon earth, shall then
shine forth like the sun in the kingdom of their Father. They
are represented to us, as standing before the throne, clothed in white
robes, with palm-branches (the emblems of victory) in their hands, and
singing to their harps their Redeemer's praise [Matt. xiii.43.;
Rev vii. 9,10.]. There they will join in company with Abraham, Isaac, and
Jacob, with the apostles, prophets, and martyrs, with their dear friends
and relatives, who died in the faith before them, and with the glorious
angels; and above all, (without which heaven itself would be no heaven
to them) they will enjoy the unclouded presence of their Lord and
Saviour, who once suffered pain, and shame, and death for them. They
will see him seated upon a throne of glory, and unite with all the
heavenly host, in ascribing salvation, glory, and honour, and praise
to him who loved them, and washed them from their sins in his own
blood; and has made them kings and priests to God, and to the Lamb, for
ever and ever [Rev. v. 9.].
For the joys of heaven, and the pains of hell will be eternal.
Otherwise, indeed, neither the happiness nor the misery of a future
state could be complete. It would damp the joys of the blessed, to
apprehend that they must at length terminate. And the horrors of the
damned would be in a degree alleviated, if there was the most distant
prospect that they would have a period. But the word of God assures us,
that believers, after death, enter into life eternal, and that the
punishment of the wicked will be everlasting [Matt. xxv. 46.;
Dan. xii. 2.; 2 Thes. i. 7-10.].
I have now given you a summary of the great truths, which, as a
minister of the gospel, I am commissioned and commanded to preach.
And I can call God and your consciences to witness, that I have not
shunned thus to declare to you the whole counsel of God [Acts xx. 27.].
I have explained to you the meaning, and I have urged the importance
of these things over and over. I have pointed out to you, the
wretched and dangerous condition of sinners, the necessity of
conversion or the new birth, the nature of this change, and by what
power it is wrought, and the fruits and effects which such a change
will produce in a man's tempers, words and actions. I have also shewn
you the way, in which you MAY and must be saved, if you are saved at
all. I have told you again and again, that Christ is the Way, the
truth, and the life, and that there is no coming to God with comfort,
either in this world, or in that which is to come, but by him. He has
told you so himself [John xiv. 6.; Acts iv. 12.]. And the apostle assures
you, that there is no other name under heaven, given unto men, whereby
they can be saved. Look unto him, and you shall be saved; if not, you must
be damned. This is the plain truth, the express declaration of the Bible.
Life and death are set before you [Deut. xxx. 15.].
Permit me then, as your minister, your friend, and a well-wisher
to your souls, to press these serious and weighty considerations home
upon your consciences once more. I hope and believe that I have
affected nothing, but what can be proved by the highest authority,
the word of the living God. They certainly deserve your closest and
most careful attention, since it is plain beyond a doubt, that upon
your knowledge or ignorance, your acceptance or rejection of this
gospel, your everlasting happiness or misery must depend.
Brethren, I do not ask you, what religious persuasion or denomination
you have espoused. I fear, that, if I may judge of your hearts by
your actions, too many are destitute of any sense of religion at all.
But I do not address you as Churchmen or Dissenters, Roman Catholics or
Protestants, as Jews or Gentiles; I suppose, yea, I know, that there
are persons of every denomination amongst you. But I speak to you as
men and women, as intelligent creatures, possessed of understanding
and reason. I speak to you as mortals, and yet immortals; as
sinners, who have broken the laws of God, and are therefore obnoxious
to his displeasure. And my sole aim and desire is, to be instrumental
in turning you from darkness to light, from sin to holiness, from the
power of Satan to the service and favour of God [Acts xxvi. 18.].
Seek then, I beseech you, above all things, an interest in the
blessings of the gospel. Be assured it is a matter of much less moment,
whether you are rich or poor, respected or despised in this world. The
rich have their cares, fears, crosses, and vexations, no less than the
poor; but admitting that they could pass through life with greater ease
than others, we all know that they cannot escape death. The great point
is, how we shall die? whether as believers or unbelievers, as saints
or sinners. One soul, according to our Lord's declaration, is of
more value than the whole world [Mark viii. 36.]. If you lose your soul,
you lose all at once. You lose heaven and happiness for ever.
Whatever, therefore, you do, or leave undone, for God's sake,
and for your own sakes, neglect not for one day or hour longer,
the vast concerns of another life. Delays are dangerous. The
more we have to risk or lose, the greater folly it would be accounted,
to defer securing our property and goods, which we know to be in
danger. What folly, therefore, what madness must it be, to put off with
careless indifference, the concernments of eternity; and to prefer
the trifles of this transitory life to heaven, and the favour of God!
Let the parable of the rich man, who pleased himself with the thought
of having much good laid up for many years, be a warning to
you![Luke xii. 16-28.] That very night his soul was required of him.
Such persons may now deem themselves wise; but ere long they will be
sensible they were fools.
It you consider what a valuable price was paid for our redemptions you
must be convinced that the soul of man is very precious in the sight
of God, and that sin is not so light and small an evil, as many of you
have supposed. To disobey the commandments of the just and holy God,
is, as far as in us lies, to renounce our allegiance to him, and our
dependence upon him, and to set up for ourselves, and even to join
with the devil in open rebellion against our Maker. It is, in plain
terms, to fly in his face, and to bid defiance to his almighty arm. Sin
is such a horrid evil, that unless it is forgiven, and blotted out, by
the blood of Jesus, it will sink your souls lower than the center of
the earth, even into the very depths of hell, never, never, never more
to rise [Mark ix. 44-48].
So heinous was sin, in the sight of God, that rather than permit
it to pass unpunished, he would punish it in the person of his own, his
only, his well-beloved Son, who was made sin, that is, treated as a
sinner deserved to be treated, for us. He was delivered up into the
hands of wicked men, and crucified, that by his suffering and death, he
might make atonement for our sins, and procure an honourable and happy
reconciliation, between a righteous God, and offending
sinners [2 Cor. v. 18-20]. I beseech you, therefore, to prize and to study
this gospel, that you may obtain a growing experience of its benefits.
Praise God for such a Saviour, and such a salvation as he has provided.
Adore him, for that infinite wisdom, and boundless mercy which he has
displayed in the redemption of fallen man and never rest, nor be
satisfied, till you have good and scriptural reason to hope, that this
Saviour is yours, with all the blessings he is exalted to bestow
without money and without price.
Our food, my brethren, then only can nourish us, when it is
eaten and digested. Medicines can only profit us, by being applied and
taken. It is exactly thus with the gospel. We may hear, and talk of
these things, but so long as they remain matters of speculation, and do
not enter into our hearts, into the very vitals of our souls, (if I may
so speak) we cannot be the better for them. Christ is the bread of
life. His flesh is meat indeed, and his blood is drink indeed! But
unless we ourselves do SPIRITUALLY eat the flesh and drink the blood of
the Son of man (for our Lord speaks of food for the soul, not for the
body) we have no life in us [John vi. 52-58.].
Moses, by the express command of God, erected a brazen serpent upon a
pole, in the view of the camp of Israel [Numb. xxi. 9.]. Such of the
people as were stung by the fiery serpents, were directed and commanded to
look up to the brazen serpent. They who did so were healed. But if any
resisted, they were sure to die. For no other means or physicians could
relieve them. In like manner Christ Jesus our Saviour, once lifted up on
the cross, is exhibited in the preaching of the gospel. Sinners, who are
wounded and diseased by sin, are directed, exhorted, encouraged, and
commanded to look up to him [John iii. 14, 15.]. And they who are
persuaded so to do, are infallibly cured of all those spiritual maladies,
under which they have long and sorely laboured. But all, who despise and
reject this sovereign remedy of God's gracious appointment, either by a
total indifference to religion, or by expecting salvation in any other
way, will be left, and that most deservedly, to perish in their wilful
obstinacy and unbelief [John iii, 36.].
In the former part of this address, I have already laid before you, in
the plainest manner I was able, my views of the gospel of Christ. And
as an experimental knowledge of this gospel is so very important, I
have endeavoured to press that importance upon your consciences.
Whether you have paid that attention to the subject, which it deserves
and requires, yourselves best know. I can only say, that if I did not
know it to be of great weight, I should not either speak or write of it
with so much earnestness. But being persuaded and assured, by the
express testimony of the holy scriptures, that these things are true;
and truths, the knowledge of which is essential to your present
and future happiness, I must be plain and faithful in declaring them.
I ought to be very indifferent what men of depraved morals, and corrupt
principles may say, or think of me, if I have the witness of a good
conscience, and the approbation of the God whom I serve. My concern
is for YOUR welfare and salvation; for I am certain, as I have told you
before, and now tell you again, that unless the gospel is made the
power of God to your souls, you must be miserable in time, and to
I propose now to give you some advices, to assist you in understanding
the gospel for yourselves, which if you observe, I trust, you will
attain to the possession of those principles, and walk by those rules,
which will both afford you present peace, and secure your future
happiness. For godliness has promises pertaining to the life that now
is, and to that which is to come.
Let me then exhort you to attend seriously to what you are to
believe; and to what you are to do. These two points include the sum
and substance of the gospel, the whole of the christian life, and may
be comprised in two words, FAITH and PRACTICE.
I. You must learn from the word of God, what you are to believe. True
faith is the root and foundation of all real religion. Without this
inward principle, nothing that we have done, or can do, will be
acceptable to God [Heb. xi. 6.]. I have briefly informed you what you are
to believe--That you are sinners, that Jesus Christ is an all-sufficient
and willing Saviour--and that the word of God both warrants and commands
you to look to him for salvation. This looking unto Jesus, is what we
particularly mean by faith or believing. When we cordially and entirely
rely upon him, upon the invitation of the promises of God, for
pardon, peace, and eternal life, then we believe.
All who thus believe, through grace, are required and commanded to be
careful of maintaining good works [Titus. iii. 8.]. As our moral, and what
are often called, our virtuous actions, are to be tried by our religious
principles; it is equally true, that our religious principles or at
least the proof that they are indeed OUR principles, must be evidenced
by our moral conduct. These two are so inseparably connected, that you
may depend upon it, where one of them is wanting, what bears the name
of the other, is no better than pretended. If what we profess to
believe does not make us humble, honest, chaste, patient, and thankrul,
and regulate our tempers and behaviour, whatever good opinion we
may form of our notions or state, we are but deceiving ourselves. The
tree is known by its fruits [James. ii. 17,18.; Matt. vii. 20.]. In this
way true believers are equally distinguished from profane sinners, and
from specious hypocrites. The change in their hearts always produces a
change in their whole deportment. Sin, which was once their delight, is
now the object of their hatred. It was once necessary as their food, but
now they avoid it as poison. They war, watch, and pray against it. And
their delight is to study the revealed will of God.
By these tests you may judge of your true state before God. Surely you
cannot suppose that your inward state is GOOD, while your outward
conduct is BAD. Hence you may be assured that no unclean person, or
profane swearer, no one who lives in direct opposition to the commands
of God, can be, while he continues in this course, a true christian.
Such a supposition would be no less absurd, than it would be to
suppose, that a man is a good and peaceable subject, though he lives in
open rebellion against the king. You may as well conceive of a
holy devil, as of an unholy christian.
I hope you will not mistake me. I do not mean that true christians are
without sin. But I affirm, that no true christian can live in an
habitual course of sin. No, sin is their grief, their burden
[1 John. iii. 8,9.; Rom. vii. 23,24.]; and when through temptation, or
unwatchfulness, they are drawn aside, like the dove sent out of the ark,
they can find no rest, till by hearty repentance, and true faith, they
obtain a new sense of forgiveness.
I now proceed to offer you some directions, with which if you comply, I
trust, that by the blessing of God, you will enjoy peace in your souls,
and be enabled to regulate your conduct and conversation, as becometh
the gospel of Christ.
Read and study the scriptures. This was our Lord's direction to the
Jews. Search the scriptures, for in them ye think ye have
eternal life, and they testify of me [John v. 37; Acts xvii. 11.]. The
Bereans were commended for their attention and diligence in this respect.
They received the word with all readiness of mind, not with a blind and
implicit faith in what they heard, even from an apostle, but they searched
the scriptures daily, to know whether what he taught them was agreeable to
the word of God.
The Bible is our only sure and infallible guide. It was given by
inspiration of God. All other books, however good and useful, are but
of human composition, and are therefore not perfect.
[2 Tim. 8-16.; Isa. viii. 20.]
This sacred book, as I have already observed to you, contains all that
is needful to make us wise unto salvation. It informs us of our
original, how pure and innocent; and our present condition, how
guilty, polluted and miserable! and the happiness or misery which
awaits us in a future state. From this book we may learn, the malignity
of sin, the holiness, spirituality, extent, and sanction of the law of
God; and consequently, the just and certain condemnation due to our
disobedience. It shews us, likewise, the way of our recovery. How
perfectly the mediation of Christ is suited to vindicate the honour of
the law, and to display the justice of God, in harmony with his mercy,
and thereby to give peace to the consciences of convinced sinners.
I intreat you, therefore, to read the word of God carefully. Many of
you have had Bibles or New Testaments given to you, and others might
have them, if they had but an inclination to read.
Some of you will perhaps object, and say, as you have already said to
me, We cannot read. Others, We have no time given us. If you
cannot read yourselves, you might prevail on some of your comrades to
read to you*. As to your having no time, I much question it. Rather you
have no inclination. Too many of you can find time to jest, to talk
obscenely or profanely, to read and sing idle songs; why might not
some, or rather the whole of this time be employed in reading, or
hearing the Bible? You might find time, if you could find a will. But
remember, that such excuses as you now make, will stand you in no stead
when you appear before God in judgment. There are few, if any of you,
but might have opportunity of attending to these things, if you
were but willing.
[*Footnote: Two or three hours thus spent on the Lord's day, in
instructing each other to read, would he a very commendable employment.
I have often expressed my longing desire that such a plan was set on
foot among you. And if there could be a convenient building created for
this purpose, I should think myself happy, not only to furnish you with
books, as far as I am able, but also personally to attend and assist
you, as much as my immediate calls of duty would permit.]
II. Observe and reverence the sabbath, or Lord's day. Remember the
sabbath-day, to keep it holy [Exod. xx. 8.], is a solemn and positive
command of God. To live in the neglect of this commandment, is absolutely
to despise God, and to defy him, as it were to his face. Consider, my
friends, you have orders frequently given you here, by your superiors,
which you know you must obey, or you know the consequences of
disobedience--judge then for yourselves, what have those persons to
expect, who, in defiance of the authority of the great God, presume to
neglect and profane the day which he has so expressly enjoined to be kept
It gives me a deep and continual concern to observe how the Lord's-day
is spent by many of you. What would a stranger think, who
regards the sabbath, if he visited every part of this colony on the
Lord's day? Ah! my brethren, I have seen and heard enough (alas! much
more than enough) to form my own judgment on this subject. If my duty
did not require my attendance on the public worship, and were I to
visit your different places and huts, I fear I should find some of you
spending the hours appointed for divine service in cultivating your
gardens and grounds, others indulging themselves in mere sloth and
idleness, others engaged in the most profane and unclean conversation,
and others committing abominations, which it would defile my pen to
describe. Now what must be the end of these courses? God says,
Remember the sabbath day to keep it holy. But the language, both of your
hearts and actions, is, "We will not keep it holy. It is a day given us
for ourselves; and we wish, and we are resolved to spend it as we
please. We do not chuse to be confined, or compelled to hear so much
preaching and praying." Is not this the language of your hearts?
Your conduct too plainly proves it: but, my brethren, let me reason
and expostulate a little with you upon this head.
Consider, what have been the consequences to many who have thus broken
God's commands. I have known, and you likewise have known, those who
have been brought to an untimely and disgraceful end, and who have
dated their ruin from this one evil, the profanation of the Lord's day.
Instead of spending it in the manner which he has enjoined, they kept
bad and profligate company. By this practice, all serious impressions
(if they formerly had any) have been driven from their minds. Their
hearts have become more and more hardened and insensible; till at
length, lost to all prudent reflection, they have regarded neither the
tender solicitations and tears of parents, relations, and friends,
the faithful warnings of ministers, nor the checks and rebukes of their
own consciences. And what has been the event? I need not tell
you, that having given way to their own wicked wills, the advice and
example of their ungodly companions, and the temptations of the devil
(for, be assured, that he is always at the bottom of these mischiefs)
they have, at length, committed some act of depredation and villainy,
which has brought them to an untimely grave.
Such, brethren, have been the free and ingenuous confessions of many of
those unhappy people who have suffered death. And if you were to
speak the sentiments of your hearts, I doubt not, but many of you, who
by the mercy of God are yet living, would make the like acknowledgment;
that breaking the sabbath was the first step towards bringing you
into that pitiable situation, in which you either have been, or still
are suffering. And will you still persevere in the road of misery?
Will you still prefer the chains of your own depraved inclinations, to
the service of God, which is perfect freedom? According to the
Jewish law, a man was stoned to death, for gathering sticks on the
sabbath day [Numb. xv. 32-36.], whereas you are doing a number of things
on the Lord's day, which might as well be done before, or left undone till
afterwards. But such is the long-suffering of the Lord, that though
others have been cut off, you are spared to this hour. May his goodness
lead you to repentance! Or otherwise, light as these things may appear
to you now, and though you may plead a necessity for what you do, I
tell you again, as I have often told you before, that a day is coming
when God will call you to a strict account.
Besides, If you would reasonably hope for the blessing of God to
succeed your labours, it is certainly your interest, as well as your
duty to obey his commands. And this in particular, Keep the sabbath day
holy. If, in direct opposition to this plain, precept, you will
work and labour, as on other days, what ground can you have to expect
that God will bless and prosper your undertakings? You have much
greater cause to fear that his curse will follow you in your affairs,
and blast and disappoint all your wishes and prospects.
Let then the misconduct and fatal ends of others, and the calamities
and troubles that you have brought upon yourselves--Let the gracious
promises of God, on the one hand, and his awful threatenings on the
other, induce you, in future, to remember the sabbath day, to keep it
And let me offer you a few plain directions, as to the observance and
improvement of the sabbath:
Begin the day with prayer; and for this purpose seek some place of
retirement, if you find it impracticable to meditate or pray, from the
interruptions you are exposed to in your dwellings*, from those
who ridicule and scoff at every appearance of religion. Retire from
them, and pray to him who seeth in secret; and praise him for the many
mercies you have received. Consider with yourself, how little you have
improved them. Humble yourselves before God, under a sense of your sins
and imperfections, and pray for pardon and repentance. Intreat him, to
enable you to watch over your hearts, words, and actions, throughout
the day, and that you may not be hindered or hurt by the snares and
temptations around you. Intreat God to assist your minister, and to
accompany what you may hear from him, with a blessing to your soul, and
to all who shall be present with you.
[*Footnote: Many complaints have been made to me on this head.]
If you have families, you should call them together, and pray with
them, and for them. There are many promises made to worshiping
families, and to those who, like Abraham, endeavour to teach
their children and household to know and serve the Lord.
[Gen. xviii. 19.; Prov. iii. 33.] And the neglect of this is one reason,
why many families live uncomfortably. They live without prayer, and
therefore without peace.
Having thus endeavoured to impress your minds with serious thoughts, in
secret or at home; attend constantly upon the public worship, and there
pay a close attention to every part of the service. Remember that the
eye of God is particularly upon you there. He has promised to be with
two or three that meet together to call upon his name [Matt. xviii. 20.;
John iv. 24]. He is to be worshipped in spirit and in truth; and whether
they assemble in a church, or in the open air, he can give them cause to
say with Jacob, This place is surely the house of God, and the gate of
Heaven [Gen. xxviii. 17.]. Attend the public worship again in the
afternoon, with your hearts lifted up to God, that you may not hear in
vain; and accustom yourself in the evening to recollect what you have
heard, concerning the miseries which sin has brought into the world, the
love of God in sending his own Son to redeem sinners from those miseries;
the sufferings, life, death, and resurrection of the Saviour; and that
eternal rest, which remaineth for the people of God--FOR YOU, and FOR ME,
if we are believers in Christ.
If, by the blessing of God, I can happily persuade you thus to observe
and improve the Lord's day, I am sure it will promote both your
pleasure and your profit. Can it be a question with you, whether the
God who made heaven and earth, or Satan, the god of this world, is the
best master? Indeed I too well know the indisposition and averseness of
the carnal mind to God and his ways. Hence the thought of many is, What
a weariness is it? And, When will the sabbath be ended? Hence that open
contempt and scorn, which is cast upon the sabbath, and upon
public worship by many, both high and low, rich and poor, bond and
free, old and young, men and women. To them the worship of God is
tedious and disagreeable. They neither find pleasure in it, nor
expect benefit from it. And therefore their attendance is not from
choice, but from constraint.
But the thoughts and the conduct of true Christians are very different.
No day is so welcome to them as the Lord's day; not merely considered
as a day of rest from labour; but because, having their heads and
hearts freed from the cares and incumbrances of the world, it affords
them opportunities of waiting upon God. And, brethren, you must allow
that these persons are best qualified to judge of the question I have
proposed, Whether is best, to walk in the ways of God, or in the ways
of sin? For they have experienced both sides of the question. They have
tried the pleasures of the world, and they have also tried the
pleasures of religion. And they will readily assure you, that in their
deliberate judgment, one day thus spent in devotion, and the exercises
of religion, is preferable to a thousand days wasted in the vain and
unsatisfying pleasures, which they sought in their former wicked
practices [Ps. lxxxiv. 10.].
I have written thus largely upon the due observance of the Lord's day,
because of that shameful, open, and general neglect, that daring
profanation of the Sabbath, which abounds amongst us. It is well known,
and it is matter of great grief and concern to me, that numbers of you
pay not the least regard to this day. Numbers of you will not come to
public worship at all, others but seldom, and then with much
reluctance. And when spoken to, different persons frame different
excuses, all which, when examined, amount to little more than a want of
I have here a more special reference to those of you, who are
called Settlers and Free People. You think, perhaps, and some of you
say, That having served out your appointed term, you are now your own
masters, and have therefore a right to employ your time as you
please. But, indeed, it is not so. I must tell you, brethren, that my
commission from God, and my appointment from government, extend
equally and alike to all the inhabitants, without distinction. It is my
duty to preach to all, to pray for all, and to admonish every one. And
it is no less the duty of all, to come to public worship, to hear the
gospel, and to pray for me. These mutual ties and obligations between
you and me, are not lessened by any change in your circumstances. And
remember, that the slight you put upon the public worship, is not
properly a slight of me (if that was all, it would be a matter of utter
indifference) but upon the Lord himself; for I trust it is his message,
and not my own, that I deliver to you [Luke x. 16.]. I wish, therefore,
what I have said upon this subject, to be understood as addressed TO ALL,
whether of higher or lower rank, who are guilty of breaking the
sabbath. Whatever our station or calling may be, our obligations to keep
holy the sabbath-day, are precisely the same. If any are more
inexcusable than the rest, it must be those, who, from their station
and office, are peculiarly bound to set a good example to others. I
hope this friendly hint will be received in good part. I mean not to
offend. But I must admonish you, that whatever be your situation in
life, you will gain nothing in the end, by doing what God forbids, nor
will you be a loser by yielding strict obedience to his commands.
III. Be constant and diligent in prayer to God. Intreat him to give his
blessing to what you read and hear, and to all your concerns. As we are
weak and needy creatures, always dependent upon God, and
always receiving mercies and favours from him, we ought to be frequent
and earnest in prayer. Daniel was accustomed to pray three times in the
day [Dan. vi. 10.; Ephes. ii. 12.]. I hope you will be punctual in prayer,
morning and evening, at least. So long as any of you live without prayer,
you live without Christ, without hope, and without God in the world.
They, who do not pray to God while upon earth, will not be admitted to
praise him in heaven. When the rich careless man who had fared sumptuously
every day, for a time, lifted up his eyes in torments, he only desired
and prayed for a drop of water to cool his tongue, but it was not
granted to him. Oh! if you value your souls, pray earnestly to God.
Consider your obligations to do so. He is your Creator, Preserver,
Benefactor. In him you live and move, and have your being. And
therefore not to acknowledge, by prayer, your dependence upon him,
would manifest the greatest ingratitude and insensibility.
Consider, likewise, the encouragement you have to pray. Though you
are by nature sinners, and by practice enemies and rebels, he gives you
free and sure promises, that whoever is disposed to return to him, and
seek him by earnest prayer, shall not seek him in vain. Oh! my
brethren, that there was less cursing and swearing, and more prayer
After these positive directions what you ought TO DO, I proceed to some
necessary cautions, against what you ought to avoid.
I. Profane swearing is one thing against which I am especially bound to
warn you, because it is an evil which so much abounds amongst you.
God has said, Thou shalt not take the name of the Lord thy God in vain,
for the Lord will not hold him guiltless, that taketh his name in vain.
Our Saviour likewise has said, Swear not at all [Exod. xx. 7.;
Matt. v. 34.]. But how can you reconcile these prohibitions to
your conduct; or your consciences? When instead of not swearing
at all, many of you seldom open your lips, but the first and last
words which you utter, are blasphemous oaths, and horrid imprecations?
Is this acting like rational or accountable creatures? Who gave you the
powers of reason and speech? Was it not God? And can you think that
he gave them to you, that you may blaspheme his holy name, and to use
the most profane, obscene, and desperately wicked language your hearts
can invent; a language only fit for incarnate devils, and shocking
to the ears of the ignorant heathens? This is a dreadful evil which
you may be assured, will not pass unpunished. This sin has often
brought heavy judgments upon individuals, families, and kingdoms.
Because of swearing the land mourneth [Jer. xxiii. 10]. Shall not I visit
for these things, saith the Lord?
As a proof of the enormity of this sin, you read, that Moses, by
the command of God, ordered a man to be stoned to death, for cursing
and blaspheming [Lev. xxiv. 10-16.]; and it would be well, both on their
own account, and for the good of others, if magistrates would strictly
discharge their duty, by enforcing the laws of our land, which are
engaged against this horrid practice. And in few places, perhaps in no
place, such strictness would be more needful, or more salutary,
than in this colony.
Our Lord assures us, that for every idle word that men shall speak they
shall give an account in the day of judgment! [Matt. xii. 36] How dreadful
then will be the case of those persons, who during their whole life
have employed their tongues in cursing, swearing, lying, and all
manner of vile and unclean conversation. Oh! think of this in time,
and tremble and repent, and learn to use your tongues to better purpose in
future! Read carefully the third chapter of James, and pray to God for
his grace, and use your best endeavours to bridle your tongues which,
if you do not subdue and conquer, will surely destroy and ruin you.
II. Consider, also, what must be the consequence of that unclean and
adulterous course of life, which many of you follow. Common as this
wickedness is in our colony (I believe no where more so) do not
suppose, that the frequency will take away, or in the least abate the
criminality of it. Neither suppose that this sin is less odious in the
sight of God if committed in Port Jackson, than in England. You may
frame excuses or plead necessity, for what you do, or permit to be
done; but the word of God by which you must be at last judged, admits,
of no plea, or excuse. The command is positive and absolute. The
declaration of God, Thou shalt not commit adultery [Exod. xx. 14], is
equally binding upon persons of all ranks to whom it is known, at all
times, and in all places. Think not, that the holy and just God will
dispense with his law, or relax the sentence he has denounced against the
breach of it, that you may with impunity indulge your corrupt desires. No;
it is written, whoremongers and adulterers God will judge. The apostle
declares that no fornicator, adulterer, or unclean person, can enter
into the kingdom of God; he repeats this warning nearly in the same
words, a second and a third time. The heavens and the earth shall pass
away; but not one jot or tittle of his word can fail. All shall be
fulfilled [Heb. xiii. 4.; Gal. v. 17-21.; Eph. v. 3-5.]. And therefore,
however this sin may be connived at by some, and committed by others, God
will severely punish offenders, unless they repent of their wickedness
and forsake it.
But I need not enlarge upon this subject, I have told you my
thoughts of it again and again with faithfulness. It seems the
plainness of my language has hurt the delicate feelings of some, and the
faithfulness I have used has excited the censure and ill-will of
others. But why am I blamed, if I have only affirmed and proved from
the scriptures, that no fornicator, adulterer, or unclean person can
go to heaven WHEN HE DIES, unless he repents of his evil practices, and
turns from them, WHILE HE LIVES?
But whether you will hear, or whether you will forbear, I must repeat
the unwelcome truth. My conscience, my duty, and my compassion, all
urge me to deal faithfully with you. I mean and desire to be understood,
and therefore I must speak plainly. It is my intention and
desire to awaken and alarm your consciences: but alas! after all I can
say or do, I am too little understood or regarded. But I must deliver
my own soul, whether you will regard me or not. The day is
coming when the Lord himself will judge between you and me. Oh, repent,
repent, before it be too late.
III. The conduct of too many of you induces me to exhort and caution
you farther against theft, and all kinds of dishonesty and villainy.
I have often told you, both publicly and privately, that honesty is the
best policy. None have more reason to be convinced of this, than you
who come hither as convicts. You have known by bitter experience, the
unhappy consequences of dishonesty. Have not many of you, for the sake,
perhaps, of a few shillings, unjustly obtained, plunged yourselves
into misery for the remainder of your lives? Several have made this
acknowledgment to me, in their dying moments. Learn therefore,
strive, and pray to be honest. Honesty has its present advantages. An
honest man, however poor, can face this world with confidence.
But a dishonest behaviour, with its constant attendant a guilty
conscience, will always fill the mind with fear and dismay.
[Job. xxiv. 16,17.]
I do not mean, my friends, to reflect harshly upon you for what is
past, and cannot be recalled. I pity your past misconduct; I
sympathize with you under your present sufferings. And therefore I
admonish and caution you to abstain from this course for the time to
come. Let then the troubles and afflictions you have brought upon
yourselves be a warning, to regulate your future behaviour. Learn to be
thankful for what God in his providence gives you, whether it be more
or less. Attend to what our Lord says, Whatsoever ye would that men
should do unto you, do ye even so unto them. And to his apostle's
direction, Let him that hath stolen, steal no more, but rather let him
labour, working with his hands the thing which is good, that he
may have to give to him that needeth [Matt. vii. 12.; Eph. iv. 24.].
Follow this advice, and you will soon experience the benefit.
IV. Beware of idleness. This is the forerunner of many evils.
Poverty, disease, disgrace, misery, and too often an untimely death,
are the consequences of sloth and indolence. Yield not to idleness; if
you indulge it, you will find it grow upon you. Therefore, be diligent
and industrious in your lawful callings. It is written in the Bible,
and confirmed by experience and observation, The idle soul shall
suffer hunger, but the soul of the diligent shall be made fat.
[Prov. xix. 15. & xiii. 14.]
V. Be careful also to pay due respect, submission, and obedience to
your superiors. It is the good pleasure of God that some should be
placed in more exalted, and others in a more humble station. And
it is a proof of his wisdom and goodness. The present state of the
world, and the general good of mankind, render such distinctions
necessary. But whether we are high or low, whether called to command,
or required to obey, our duties and obligations are mutual. It is in
society as in the human body. There are many members, and every member
has its proper place, and its proper office. Let every soul be subject
to the higher powers [Rom. xiii. 1.].
I have thus given you my best advice respecting what you ought to do,
or to avoid. Permit me to invite your serious attention to what I have
written. Consider it carefully FOR YOUR OWN SAKES. It concerns your
PRESENT comfort. For though no works of ours, or what are called, moral
virtues, can possibly procure us the favour of God, (for our best
services are imperfect and defiled, and need forgiveness) yet that
knowledge and experience of the gospel, which I have explained
to you in the first part of this Address, (and of which I earnestly
pray you may be made partakers) must be accompanied by a correspondent
conduct, such as I have set before you in the second part. And
this knowledge and this conduct will always be attended, though not
always in the same degree, with an inward settled peace, whereby the
mind is reconciled to support crosses and afflictions, however great,
or of long continuance, with a degree of fortitude and resignation.
Persons under this influence will say, when they meet with troubles,
I will bear the indignation of the Lord, because I have sinned
against him [Micah. vii. 9.]. Should it please God, to answer the earnest
desire of my soul, by giving you an experience of the gospel peace, you
will thank and praise him, even for bringing you hither; and you will see
and confess, that your heaviest afflictions have, in the event, proved to
be your greatest mercies.
Your FUTURE comfort and welfare in this world, depends upon this
knowledge. For though no one knows what may befal him in this life, yet
the real christian has the comfort of knowing, that however it may go
with the wicked, or whatever may happen to himself of a temporal
nature, or whatever may become of his body, he is sure (because God
has promised) that it shall be well with his soul at death. Ah! my
brethren, then, more especially then, believers will find the advantage
of having made the word of God the foundation of their hope, and the
rule of their life!
Several of you, some to my knowledge, have left affectionate, tender,
and serious friends, husbands, wives, parents, brothers, sisters, or
children, in your native country, to lament your misconduct, the
sufferings you have brought upon yourselves, and the disgrace in
which you have involved your families. Let me intreat you, FOR THE
SAKE OF THESE, to consider your ways. Great comfort it will
afford to those who are now almost overwhelmed with grief on your
account, to hear of your reformation and conversion. These would be
glad tidings, indeed, from a far country. The hopes they might then
form of seeing you again, would be truly pleasing; it would be little
less than receiving you again from the dead. Or if they never see you
in this world, the prospect of meeting with you in heaven, would add
comfort to their dying hours. Oh! let not their prayers and their tears
be lost upon you!
Attend to these things, FOR THE SAKE OF OTHERS, who may follow you
hither, in the like unhappy circumstances. When they see your
reformation, and that in consequence of it, you are more comfortable
here than you were at home, they may be induced and encouraged to
follow your examples. Thus you will be instrumental in saving souls
I would farther plead with you, for the sake of the poor
unenlightened savages, who daily visit us, or who reside amongst us. If
these ignorant natives, as they become more and more acquainted with
our language and manners, hear you, many of you, curse, swear, lie,
abound in every kind of obscene and profane conversation; and if they
observe, that it is common with you to steal, to break the sabbath, to
be guilty of uncleanness, drunkenness, and other abominations; how must
their minds become prejudiced and their hearts hardened against that
pure and holy religion which we profess? Oh beware of laying
stumbling-blocks in the way of these blind people [Lev. xix. 14.], lest
the blood of their souls be one day required at your hands.
And yet I fear, yea, I well know, that they have already heard and seen
too much of such language, and such practices amongst us. Already some
of them have been taught to speak such language as they
continually hear, and though they do not yet understand the meaning of
the words they use, they can utter oaths and blasphemies almost as
readily as their CHRISTIAN instructors. By-standers divert themselves
with their attempts in this way, and think it is fine sport. But, my
friends, the scripture declares they are fools who make a mock at
sin.[Prov. xiv. 9.] But these things cause much sorrow to those who have
any reverence for God, or pity for their fellow creatures. I readily
profess my own deep concern for these proceedings, and my utter abhorrence
of them. And I most earnestly intreat you, if you cannot instruct them in
what is better, to have no communication at all with them. For if you make
them partakers of your sins, you must answer for it at the great day of
judgment; if they then rise up against you, for misleading them, it
will be much more tolerable for them than for you.
But consider, on the other hand, what may be the happy effects,
were the natives to see, hear, and observe in you, and in all the
Europeans here; in ministers and people, high and low, a conduct
answerable to the doctrine and precepts of the gospel. This might, by
the blessing of God, be one of the most effectual means, to bring them
to reflection, and to engage them to seek an interest in the
blessings of the gospel for themselves.
Shall I beg and intreat you, FOR MY SAKE, to attend to the things
pertaining to your true peace. My dear people, I will again declare (I
can appeal to the great God, who searcheth the hearts, that I speak the
truth) to see you converted from your evil ways, and seeking the
salvation of God, Yes, to see you pay a due regard to these most
important concerns, and to have reason to hope and believe, that you
were brought to a saving acquaintance with the truths which you hear
of, or might hear, as often as the Lord's day returns, would
indeed greatly rejoice my soul. But to see so many of you turn a
careless and deaf ear, this, my dear friends, is a cause of great,
constant and increasing grief to my soul. It wounds me to think, that
any (alas! what numbers) should thus refuse and reject their own
mercies; and risk the ruin of their immortal souls, for the prospect of
a small gain, or a short sinful gratification.
My brethren, what shall I, what can I say more. I neither know what to
add, nor how to leave off: once more, I beseech you, for God's sake,
for the sake of Jesus the Saviour, who shed his precious blood to
redeem sinners, and for the sake of your own souls: by the holy
incarnation of the Redeemer, by his agonies, temptations, death and
resurrection, by all the terrors of his frown, and by all the
blessings of his love, by the joys of heaven, by the torments of hell,
and by the solemnities of the approaching day of judgment; by
all these considerations, I most earnestly, affectionately, and
faithfully admonish and intreat you, carefully to weigh what I have now
set before you. And oh! that the holy angels may carry to heaven the
joyful news [Luke xv. 10.] of some sinners being awakened and born to God,
by reading or hearing this little book. O gracious God, do thou, by the
power of thy Holy Spirit, make it thus effectual to the salvation and
happiness of this people!
And now to this gracious Lord, and to his care and blessing, I commend
you. May he enable you to examine your hearts, principles, and
practice, by the standard of his holy word. If you are still ignorant
and careless, it is a proof that you are, as yet, in the state of
nature, which is a state of darkness, guilt, condemnation, and death.
Will you not pray to be delivered from it? You must, at least, allow,
that perhaps what you have read, MAY BE the truth. And even, of
a possibility of these things being true, they deserve your earnest
attention. For should they be found so at last, what will become of
you, if you live and die impenitent? Therefore, read this plain,
affectionate Address seriously. Read it a second, a third, and a
fourth time, till your hearts are affected by it. Remember, this is the
advice of a friend, of one who sincerely seeks, wishes, and longs for
your happiness. It is the advice of your minister, expressly appointed
to watch over your souls, and who must shortly give an account of his
mission to the Great judge of all. Whether I shall die amongst you, or
he separated from you while living, we shall, at last, meet before him.
Then I must answer for my preaching, and you for your hearing. Oh that
this awful day of judgment may be often, yea, always, present to your
thoughts, and to mine! that we may live in constant expectation of its
approach! So that when the last loud trumpet shall sound, we may
stand with acceptance and boldness in his presence, and be admitted as
believers in the great Saviour, into his heavenly kingdom, with a
'Well done, good and faithful servant, enter thou into the joy of thy
Lord.'[Matt. xxv. 23.]
This will be my daily prayer to God for you. I shall pray for your
eternal salvation, for your present welfare, for the preservation,
peace, and prosperity of this colony: and especially for the more
abundant and manifest success of the Redeemer's cause and kingdom,
and for the effusion and out-pouring of his Holy Spirit, not only
here, but in every part of the habitable globe. Longing, hoping, and
waiting for the dawn of that happy day, when the heathen shall be given
to the Lord Jesus for his inheritance, and the uttermost parts of the
earth for his possession: and when all the ends of the earth
shall see, believe, and rejoice in the salvation of God.
[Ps. ii. 8. & xcviii. 3.]
I am your affectionate Friend and
Servant in the Gospel of Christ,
End of this Project Gutenberg Etext of An Address to the Inhabitants
Of The Colonies, established in New South Wales And Norfolk Island.