INTRODUCTION:
The entire book Andrew’s Lee’s Sermons is available free at Project Gutenberg as e-Text #15031.
SERMON I.
The Wisdom of God in the means used to propagate the Gospel.
1 Corinthians i. 27,28.
"But God hath chosen the foolish things of the world to confound the wise; and god hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, and things which are not, to bring to nought things which are." *
* The two discourses on this text were originally one, and preached before Windham Association, at Thompson, October Session, 1798. Probably some of the ideas which they contain, may have been suggested by reading Paley’s Evidences of Christianity; but as the author had not that book in his possession when he wrote on this subject, he is not able particularly to give credit to that excellent writer, if here his due.
THE mercy promised to the fathers was Christ, the Savior. That "the desire of all nations should come," was a prediction of his incarnation; and his entrance here was announced by a heavenly messenger, with, "Behold, I bring you glad tidings of great joy--to all people."
YET "when he came to his own, his own received him not!" To many he hath been "a stone of stumbling, and a rock of offense!"
THE design and tendency of Christianity are most benevolent; but being opposed to men’s lusts, which rule in their members, all the malevolence of depravity hath been excited against it. Jews and Gentile united in the opposition. "The kings of the earth stood up and the rulers were gathered together against the Lord, and against his Christ--both Herod and Pontius Pilate, with the Gentiles, and the people of Israel."
THE Christian religion did not creep into the world in the dark. It first appeared at an enlightened period, and among the most enlightened of the nations. The sciences derived from conquered Greece, had been improved at Rome, and communicated to its dependencies. Syria was then a province of the Empire. Every movement in Judea was observed and reported at the metropolis. The crucifixion of our Savior was sanctioned by a Roman deputy; and the persecuted Christians were allowed an appeal to Caesar. Soon therefore, did the religion of Jesus make its way to Rome.
THE power of Rome had also reached its acme; and as the spirit of Christianity was diverse from that of the world, the learning and power of the Empire soon combined against it. That this religion would be crushed and vanish away as a dream of the night, was generally expected.
EVERY circumstance seemed to indicate such an event. Those reputed wise, considered the gospel scheme as foolishness; and the instrument which were chosen to propagate it were thought to be weak and contemptible. It was also observed to spread chiefly among the lower order of men, who had not the advantages of literature, nor been initiated in the mysteries of Judaism, all which served to inspire its enemies with confidence, that it would soon come to nought.
THE apostle takes notice, in the context, of the contempt then so generally poured on Christianity, and declares the wisdom of God in the permission of it. He also predicts the triumph of the cross; especially over the powers then combined against it--predictions which afterwards fulfilled: For those powers were all subdued and humbled, and Christ and the gospel exalted. The Christian religion was openly professed, and became the most reputable religion in many countries; particularly in Syria and at Rome and its numerous provinces; and by the means then ordered of God. This is the spirit of the text--_God hath chosen the foolish things of the world to confound the wise, and the weak things of the world to confound the mighty, &c_.
IN discussing the subject, we shall _consider the means used to propagate the gospel--the opposition made against it--and the wisdom of God in the choice of the means_; which will bring up to view some of the objections which have been made against the truth of the gospel.
IN treating of the means used to propagate the gospel, we pass over the preaching and miracles of Christ, and the wonders which took place at his inexcuseable in neglecting so great salvation; but they preceded sending the gospel to the gentiles, and the means used to spread it among them. The apostle had no reference to Christ, or any thing done or suffered by him, when he spake of _the foolish and weak, and base things, used of God, to confound those which are wise and mighty_. He spake only with reference to the instruments which were chosen to carry the gospel abroad and persuade the nations of the earth to receive it.
GOD hath all creatures at his command; he hath power to press the most reluctant into his service, and to compel them to bear his messages and execute his orders; as we see in the case of Balaam and Jonah. God can make use of man to this end, either by reconciling them to himself, and attaching them to his interest or by overruling their corrupt and vicious designs to effect his holy purposes, without their consent or knowledge. Most of the prophets were brought into his view, and made desirous to honor him. Many pagan princes, and others, who knew him not were yet made instrumental in doing his pleasure and executing his designs. The divine sovereign never wants for agents to accomplish his purposes. He sitteth on the circle of the heavens, and orders the affairs of the universe in such a manner as to do his pleasure. "None can stay his hand." Whether the agents which he employs are willing or unwilling, mean so, or not, is of no importance relative to the event. "His purposes stand, and the thoughts of His heart to all generations." The attempts of creatures to reverse his orders, and defeat his decree only help to their accomplishment. This was particularly the case respecting the measures adopted by the enemies of Christianity to prevent its spreading in the world.
THE persons chosen of God and sent forth to propagate the religion of Christ, were such as human wisdom would have judged very unsuitable. Twelve poor, despised, illiterate men, were called to be apostles; --most of them were fishermen. One was a publican; a collector of the Roman tribute, which had been imposed on the Jews as a conquered people. An employment so odious, that vile persons, regardless of character, would only accept it. Such men we should judge exceedingly unfit for ministers of religion, and not likely to succeed in making converts to it. Yet such were those who were appointed of God, to be prime ministers in the Christian church! Such the men who were sent forth to change the form and administration of Judaism, and overthrew the systems of Paganism, rendered venerable by a general establishment, and the religious reverence of ages. The Jews’ religion was from God, who had given abundant evidence of its divine origin. This Christ came not to destroy. But its external administration was to be changed; and in apprehension of most of those who professed it, it was less opposed to the gospel scheme, than Paganism. No others had greater enmity to Christianity than the Jews, or entered into the opposition position with warmer zeal. They commonly stood foremost, and stirred up the Gentiles against it, and often with success.
IN treating of the means used to propagate the gospel. We may observe the powers imparted to those who were employed in the work. These Were not such as human wisdom would have chosen. "Their weapons were not carnal, though mighty through God." They had none at their command, prepared to punish those who would not receive them, or the doctrines which they inculcated--none to retaliate injuries done them. To abuse they had nothing to oppose, except a patient exhibition of his temper, who "when he was reviled, reviled not again, when he suffered threatened not, committing himself to him who judgeth righteously," and praying for his murderers on the cross.
FALSE religions have often been propagated with the sword --particularly that of Mahomet, and the Romish corruptions of Christianity. These, especially the latter, were urged with every species of cruelty--a mode of attempting to proselyte, evincive of human folly. Arguments totally diverse are requisite to enlighten the mind and produce conviction of a divine mission. With these came the apostles of the Lamb. They were "endowed with power from on high;" and forbidden of their Lord to enter on their ministry until it was conferred upon them. This was accomplished on the day of Pentecost.
THEY had been previously convinced of Christ’s truth. They seemed indeed to waver when he suffered, but his resurrection, the opportunities which they had with him after that event, and his ascension, which they had witnessed, must have removed every doubt. But this did not quality them for their work. It did not furnish them with means to convince others, who had not witnessed those things. But when the Holy Ghost came upon them, on that memorable occasion, they were furnished. The gift of miracles was then, more abundantly than before, imparted to them. In some respects, new and very necessary communications were then made to them---particularly that of speaking in tongues, which at once carried evidence of their divine mission, and enabled them to go into all the world and preach the gospel to every creature. This was the order of their Lord, but devoid of this gift they could not have obeyed it.
THIS gift, as imparted to them, seems to have carried greater evidence of their truth, than their barely speaking all languages. Men out of every nation heard them speak on the day of Pentecost, _every man in his own tongue_! Therefore were they amazed, and convinced that the apostles were sent of God and that the gospel was of heavenly derivation.
THOSE heralds of gospel grace were also inspired with courage to speak boldly in the name and cause of Christ, nothing terrified by their enemies; and "when brought before kings and rulers for his sake, a mouth and wisdom were given them, which all their adversaries were unable to gainsay or resist."
SUCH were the means used of God to propagate the gospel? such the agents whom he employed and such their qualifications.
WE are next to consider the opposition which was made to its propagation.
VARIOUS circumstances combined the worlds against it. So far as Christianity prevailed, every other religion must fall. No other could stand in connexion with it. The Jewish was not to be overthrown; but such changes were to take place in its outward form, that those who did not know it to be typical of a better dispensation, considered it as included in the general proscription; as doomed to destruction if Christianity prevailed Against Stephen that was a principal charge --"We have heard him say, that this Jesus, shall change the customs which Moses hath delivered us."
THE different systems of Paganism were not opposed to one another, as they were to that of the gospel. They admitted a plurality of God --some superior? others subordinate. They considered them not only as holding different ranks, but as reigning over different countries and nations. If one of their systems was true another might be so. But Christianity admitted only "one God and one Mediator between God and man, the man Christ Jesus." It declared that all others who had been called Gods and worshiped as such, were not Gods---that those who sacrificed to them, sacrificed to demons---and it denounced utter, eternal ruin against those who did not forsake them and acknowledge Jehovah. Those peculiarities, apart from the nature of this religion, which is opposed to the lusts of men which rule in their members, would, of course, unite the world against it. Those of every other religion would make a common interest in opposing this, which had fellow-ship with none of them, but tended to their entire subversion and utter ruin. And it is a fact, that the world did unite against the religion of Jesus, and against those whom he had appointed to inculcate it. Christianity then appeared devoid of support--the opposition to have everything on its side. Christ’s followers were a little flock, destitute of power or learning, and in the world’s view utterly contemptible. Rome, the mistress of the world, had reached the summit of her greatness; and she soon turned all her power against the feeble band, who were laboring to diffuse the knowledge of Christ. and calling men from dumb idols, to serve the living God.
TO the eye of man how unequal the conflict? Had not those followers of the Lamb been assured that their redeemer lived--that he was divine --that he was with them, and would be with them, they would have declined a contest with those before whom the world trembled. But they entered, un-dismayed on the work assigned them, went through With and completed it! They prospered in that to which they were sent. This had never been done had not God been with them; for none of the advantages possessed by their enemies were neglected. The first effects of enmity to Christianity were directed against Christ’s person. He had been some time teaching and doing miracles in Judea, and numbers had attached themselves to him. They considered him as a prophet mighty in "word and deed." Some who witnessed his mighty works, exclaimed, "When Christ cometh will he do more miracles than this man hath done?" Others, "Is this not the Christ?"
THESE movements among the Jews drew the attention of their rulers, and raised them to opposition. A humble, suffering Savior, did not suit their pride and lust of power. They looked for a temporal deliverer, who would lead them to victory, and subdue under them, the powers which held them in subjection. No other would they receive as the Messiah. As soon, therefore, as the fame of Jesus began to spread abroad, and numbers treated him with respect, they resolved to destroy him. At the feast of the passover, which called all the males of Israel to Jerusalem, they caused him to be apprehended--tried him their great council--condemned him to death, and importuned the Roman governor to sentence him to the cross, as a rebel against Caesar. The charge was not supported--Christ did not aspire to temporal dominion --"his kingdom was not of this world." The governor declared him not guilty. Had Christ, like the Arabian deceiver, which afterwards arose, assumed the sword, marked his way with blood and carnage, the Jews would have bid him welcome, and flocked to his standard. Then he might have been denominated a rebel against Caesar. But nothing of this nature was found upon him. Therefore were the Jews his enemies; but the imperial magistrate "found no fault in him;" though persuaded to consent to his death.
BUT though such were the temper and views of the Romans respecting Christ, at the time of his sufferings, they were different when his ministers went forth to set up his religion. When the nature of Christianity was discovered, and it appeared opposed to Paganism, and tending to its destruction, the Roman chieftains, who had been taught to venerate their Gods, and claimed to be high priests of the national religion, entered with zeal into the views of Christ’s enemies, and reared the standard against his followers. All their powers were exerted to crush, the cause of the divine Immanuel. Ten general persecutions are said to have been raised against the Christians; and myriads of the faithful to have been sacrificed to heathen malice and bigotry.
NEITHER were these the only enemies of Christ. The learning of the age was applied to confound his followers. The sophistry of Grecian metaphysics directed against his unlettered disciples. Who could have expected Christ’s little flock, devoid of every worldly advantage, to have maintained their ground against such formidable enemies? Who, judging by the rules of man’s judgment, have entertained a suspicion that they would not soon be driven from the field? But their cause was that of God. Heaven was on their side, "In vain did the heathen rage and the people imagine vain things. He who sitteth in the heavens, laughed; the Lord had them in derision."
* * * * *
SERMON II.
The Wisdom of God in the means used to propagating the Gospel.
1 Corinthians i, 27, 28.
"But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, and things which are not, to bring to nought things that are."
IN the preceding discourse we took a summary view of the means used of God to propagate the gospel, and of the opposition made to its propagation.
WE are now to consider the wisdom of God in the choice of means to this end; which will bring up to our view some of the objections which have been made against the truth of the gospel.
THAT the gospel is from God, and the means used to propagate it of his appointment, are from sundry considerations, apparent--particularly from the miracles wrought by Christ and by his disciples, who went forth in his name. Conclusive was the reasoning of Nicodemus--"Rabbi, we know that thou art a teacher come from God; for no man can do these miracles that thou doest, except God be with him." God, who is perfect in wisdom, would choose no improper or unsuitable means. Their wisdom might not at first appear to men. It did not at first appear. The world cried folly and weakness. But "The foolishness of God is wiser than men; and the weakness of God is stronger than men."
IN God’s hand any means are sufficient to effect his designs. The rod of Moses, when stretched out by divine order, availed to bring all those plaques on Egypt, by which God made himself known and feared. When Israel left that land, it availed to open them a passage through the sea; and afterwards to bring back its waters to the destruction of their enemies.
COULD we see no fitness in divine appointments, we should remember that "we are of yesterday and know nothing," and not dare to arraign divine wisdom, or charge folly on God. But in the case before us, his wisdom is in many respects discernable, as will appear from a consideration of some of the objections which are made against the gospel, and against the means appointed of God to propagate it.
ONE of the objections is taken from the supposed unsuitableness of the means. Considered in itself this made an objection. It is said the all-wise God would not have appointed them--that to appoint a company of poor, despised, ignorant fishermen, as prime ministers of a religion, is sufficient to prove that it is not from God, who always useth the best means and most suitable instruments.
IT is not strange that this should have been objected at the beginning of the gospel story, before any effects of the apostles labors appeared. It is a natural objection for the, proud, who thought themselves the best judges of wisdom and propriety, to have made at that day. But it comes with an ill grace from modern infidels, who cannot deny that Christianity triumphed over the power and learning of the world combined against it, though such means only were used to propagate it--such weak instruments employed in it. Naaman, the Syrian, reasoned at first like one of these objectors, but the success which attended the prophets directions convinced him of his error. Why has not the same the like effect on these? Surely, "had this counsel been of men, it would have come to nought." Under the circumstances in which Christianity made its appearance, it would have been easily overthrown; but the power of the world could not overthrow it, or prevent it from spreading far and wide. It continued--it prospered --and every opposing system fell before it. Means and instruments which human wisdom would have judged most suitable, could have done no more. The success of measures in a contest like this, proves their fitness.
UNDER this head it is further objected that the first ministers of the gospel were ignorant of the arts and sciences cultivated by the polished nations of the age--that therefore, they were despised, especially by the Greeks. Despised they might be by those who "professed themselves wise had become fools." Yet they had all the knowledge which their work required imparted to them from above. The language of the schools would have been ill adapted to the simplicity of the gospel. It would have been unintelligible to many of those to whom the gospel was sent. The gospel offers salvation to the unlearned, equally as to the learned--should be expressed, therefore, in language easy to be understood. Had the apostles and evangelists used the abstruse language of the schoolmen, to many they would have spoken in an unknown tongue. Had the scriptures been written in such language, they would have been much more obscure than they now are.
THOUGH the gospel is plainly written, it may be rendered dark and mysterious, by a metaphysic dress, It is a peculiar excellency of the scriptures that they are mostly written in the plain language of common sense--so plainly, that "he may run who readeth them."
TWO of the New Testament writers were men of letters, Paul and Luke; and we find more obscurity in their writings, especially those of the former occasioned by allusions to the sciences and usages of the age, than in the other writers of that holy book. The Apocalypse is indeed abstruse, but this is not occasioned by the language, which is plain, but by the subject. That book is chiefly prophetic; and therefore expressed in the metaphors of prophetic style. Prophecy is not generally designed to be fully understood, till explained by the accomplishment.
TO take occasion from those who might object to the illiterate character of primitive gospel ministers, a Paul, and a Luke were found among them; but neither of them was among those first called to the Christian ministry. Those first sent forth to preach the gospel were unlearned men. The great truths of the gospel had been taught, and many had received them before these (especially St. Paul) had become believers--that the faith of the first followers of Christ, might appear, "not to stand in the wisdom of men, but in power of God."
HAD the primitive ministry been learned philosophers, or renowned rhetoricians, suspicions might have arisen that mankind had been deceived, that they had been bewildered by the subtlety of science, or charmed by the fascinating power of eloquence, into the belief of a scheme which they did not understand. This cannot be suspected when the character of the first Christian ministers is considered, and the progress which Had been made in propagating the gospel, before any of the learned were joined as their assistants in the work.
THE propriety of the gospel method, may be farther argued from the nature of the gospel. Wisdom of words is not necessary to communicate gospel truths, or deep penetration, sufficiently to understand them. It was a remark of the apostle "that not many wise men after the flesh, not many mighty, not many noble, were called." The same observation may yet be made. People of plain common sense more often receive the gospel, and favor the things of true religion, than those who affect superior powers, and to understand all mysteries. Those who are wise in their own imaginations, often reject the counsel of God against themselves, and put from them offered salvation.
THE manner in which the apostles and their fellow laborers preached the gospel, hath also been objected to as unwise. Their preaching was chiefly a plain unaffected exhibition of truth, laid before those who heard them, and left with them. To produce faith in Christ, they declared the time, place and circumstances of his birth, referring to the prophecies which foretold them--declared the concurring testimonies of angels and inspired persons, who gave witness for him--exhibited sketches of his life --his teaching--his miracles--declared his prediction of his own death, with the manner, time, and place--also of his resurrection on the third day, and the fulfillment of those predictions. They referred to his foretelling Peter’s fall and recovery; Judas’ treachery and end, with the events which followed--they referred also to Christ’s teaching and miracles--to those which attended his sufferings and resurrection--they adduced the evidence which they had of his death and resurrection--declared the opportunities which they had with him after his passion--the instructions they received from him--the orders which he gave them, and his ascension from the mount of Olives, of which they were witnesses, "confirming their words with signs following."
TO persuade men to receive and obey the gospel, they declared the consequences to those who received, and to those who rejected it --that the same Jesus who had died on the cross, was appointed by the Father, "to be the Judge of quick and dead--that he would come again in like manner as he had gone away--that all mankind must appear before his judgment seat to give an account of themselves, and receive the deeds done in the body," that those who flee for refuge to the hope of the gospel, will find mercy, and be made forever happy with God, but those who neglect the gospel will be sent away into everlasting punishment.
SUCH interesting truths, those ministers of Christ laid before mankind, and left with them for their consideration. But they used no rhetoric to impress them. Neither did they appeal to the passions of their hearers; in which they followed the pattern set them by their Lord, who "did not strive, nor cry, nor cause any man to hear his voice in the streets." With only a fair statement of those truths, accompanied with the offer of "mercy and grace to help in time of need," they left mankind to choose for themselves and abide the consequences.
THIS some have thought an improper manner of calling men into the kingdom of Christ; that had been more pathetic in their addresses, and more argumentative in their applications, they would have labored with more effect; that this plain and simple method is unworthy of God, and, not likely to be from him.
IF we consider the nature and design of Christianity, such objections will have little weight. It is not the design of heaven to compel men to obey the gospel, or to drive them to an unwilling submission to Christ. If an exhibition of gospel truth and beauty, and the consequences of receiving or rejecting its overtures, are discarded; if men refuse, by these means to be persuaded, they are left, and the consequences follow. To People of sober sense, this method appears rational. It is not probable that those who are not thus prevailed with to embrace the gospel, would in any other way be made Christians indeed. People who are frightened into religion seldom persevere. Neither do those whose passions are so inflamed that they appear, for a time, in ecstasies. When their passions subside, they grow cool, and their religion dies. If the great truths of religion, laid before men, as was done by Christ and his apostles, do not avail to render them rationally and sincerely religious, little value is to be put on those heats of imagination, which produce temporary raptures, and set some on fire in religion. Such ardent love doth not abide; it soon cools, and commonly leaves those who had been the subjects of it no better than it found them, and but too often much worse.
BUT while some object to the simplicity of the gospel, and to the plain language and address of the primitive ministry, others are offended at the mysteries in the Christian system. Who can understand some things contained in what is called a revelation? And what valuable ends can be answered by a revelation which is unintelligible? say these objectors.
BUT, those points in the Christian scheme which are too deep for human comprehension, do not relate to practice. All required, in relation to them, is an assent to their truth, on the credit of God’s word. This is neither difficult nor unreasonable.
PERHAPS with only human powers, it may be impossible to comprehend those subjects which are left mysterious in divine revelation; but are they incredible if God hath declared them? Few would be the articles of our creed, did we admit the belief of nothing which we do not understand. We carry mysteries in ourselves. We are compounded of soul and body, but who explain the connexion; tell us the essence of either the one or the other, or define the principles on which the soul commands the body? We are lost in ourselves, and in all the objects which surround us.
WHATEVER God hath declared, we are bound to believe because he hath declared it; and whatever he hath enjoined, we are bound to do because he hath enjoined it, though the reasons of his injunctions may not be revealed. God is under no obligations to explain matters to us. "God is greater than man. Why dost thou strive with him? He giveth not account of his matters."
OTHERS object because the Gospel is not sent to all nations. That God should be supposed to communicate to some, and not to others they allege to be unreasonable and sufficient to destroy its credit; especially, as the book which claims to be a revelation teacheth that "there it no respect of persons with God."
THAT God makes his creatures to differ respecting talents and advantages, is a truth not to be denied. Those who on this account, object to the truth of the gospel, will not deny it. If God makes differences respecting every thing else, why not respecting religion? Where is the injustice or impropriety of trying some with gospel advantages; others only with the light of nature? If requirements vary with betrustments, none have reason to complain; and that this is the case is plainly the language of revelation.*
WITH equal reason might the hand of God in creation be denied, because different grades are found among creatures, and some have greatly the advantage over others; and in providence because its distributions are unequal. That these inequalities are observable, and that they are the work of God, will be acknowledged by all who believe the being of a God, and his providential government. If any are disposed to call these in question, we turn from them. To reason with them would be in vain. "That which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse."
*Vid. Discourse on Romans, ii,11.
A SCOFFING age may cry out against Christianity. To some it may be a "stumbling block; to others foolishness." Men may exclaim against the gospel, and against the doctrines and duties of it, and the means which have been used of God to propagate it. Still "the foolishness of God is wiser than men, and the weakness of God is stronger than men." So it hath been in times past; so it will be in times to come. _The foolish, the weak and base things of the world, have confounded and brought to nought, all the world termed wise, and great, and mighty_.
IMPERIAL Rome at the summit of her greatness, could not crush the cause of him who died on Calvary! "Had this counsel or work been of men, it would have come to nought." Probably the name of Jesus, would long ere now have perished from the earth. But all his enemies could do nothing effectually against him. They could only do what God’s counsel had determined to be done.
CHRISTIANITY hath still its enemies; of the same character with those of o1d. They have overthrown the faith of some. Others they may seduce. That "scoffers should arise, in the last days walking after their own lusts; that some should deny the Lord that bought them, and that many should follow their pernicious ways," were foretold by an inspired apostle, and "they turned to us for a testimony."
WE are called a Christian people. "If we believe the gospel, happy are we if we obey it." The generality profess to believe it. But how is it received? Do not many neglect it? Do not some who assent to its truth, "go their way to their farms, or their merchandize," regardless of it, neither confessing Christ before men, nor seeking an interest in him?
IF the gospel is from God, to such neglecters Of the grace it offers, it must be "a favor of death unto death!" And is not their number great? Doth it not increase from year to year, from age to age? To these who are taken up with sensual pleasures, and with minding only earthly things, St. Paul would say "even weeping you are enemies to the cross of Christ, and your end will be destruction."
LET us be persuaded to bring home these considerations to ourselves. We are deeply interested in them. "The secrets of our hearts will ere long be judged by the gospel of Christ." To those who will not receive and obey the gospel, we have only to say, "Notwithstanding, be ye sure of this, that the Kingdom of God is come nigh unto you."
* * * * *
TRANSCRIBER’S NOTE:
The original text was typeset using the convention of the American Colonial Period with a second "s" symbol resembling the letter "f" which makes reading somewhat difficult for the modern reader. The text was thus transcribed using the modern single "s" symbol convention.
The original text was photographed and read with an OCR program and then transcribed word by word. An attempt was made to proofread the final text for transcription errors and wherever an mistake has not been corrected, the transcriber sincerely apologizes to the reader. As for the rest, the transcriber has endeavored to faithfully maintain as much of the historical record as the ASCII TEXT format permits, including the original spelling and grammar. Page numbering was omitted in keeping with e-book format conventions. The reader is encouraged to use the search feature of the text reader to locate chapters listed on the contents page.
The work was published by the son of Isaiah Thomas, who is known both as the father of American printing, and as a Minuteman at Lexington and Concord in the War of Independence.
Some of the thoughts expressed in these sermons are a refreshing return to an earlier time before American religious denominations became fixed in their particular "systematic theology."
Reverend Lee’s language and logic give us a glimpse of the purity of mind and soul that followed in the wake of desperate revolutionary conflict and the tumultuous years following independence when the greatest minds of the time formulated the American Constitution and The Bill of Rights. These sermons seem to address the universal issues with which men of all times and places have also struggled, in times of peace as well as war. These issues are articulated here with a clarity that is perhaps only achieved in those times of great testing, tears, and tenuous victory that began in 1776 and that would remain tenuous until after the War of 1812.
Lee lived in a time of great intellectual pursuit and Lee’s views of life and the Lord’s Providence seem particularly blessed with illumination through the Holy Spirit. Fredric Lozo, January 2005
* * * * *
BIOGRAPHY
LEE, Andrew, clergyman, born in Lyme, Connecticut, 7 May, 1745; died in Lisbon, Connecticut, 25 August, 1832. He was graduated at Yale in 1766, and, after studying theology for two years, began preaching in 1768, being in that year ordained pastor of the Trinitarian Congregational church at Hanover (now Lisbon), Connecticut. Here he spent his life, discharging his clerical duties until within a twelvemonth of his death. From 1807 till 1823 he was a member of the corporation of Yale college, and in 1809 he received the degree of D. D. from Harvard. Among Dr. Lee’s publications are "An Inquiry whether it be the Duty of Man to be Willing to Suffer Damnation for the Divine Glory" (1786); "The Declensions of Christianity an Argument for its Truth" (1793); and "Sermons on Various Important Subjects" (1803).
Edited Appletons Encyclopedia, Copyright © 2001 VirtualologyTM
http://www.famousamericans.net/andrewlee/ Aug 12, 2004
SEVENTH SOCIETY, OR HANOVER.
This was incorporated as an ecclesiastical society in 1761. It included a small portion of Canterbury and Windham. A fund of £1400 was raised by subscription for the support of the ministry, and a church of fourteen members gathered May 13, 1766, under the temporary ministry of Rev. Timothy Stone. A house for worship was erected about the same time. Rev. Andrew Lee, the first pastor, was ordained October 26, 1768, and continued in office, fulfilling its duties without special assistance, for sixty-two years. In 1830, the Rev. Barnabas Phinney became his colleague. Dr. Lee died Aug. 25, 1832, aged 87. Mr. Phinney was dismissed the November following.
Dr. Lee was a man of generous impulses, candid and liberal in sentiment. Mr. Nelson, his friend and neighbor, said of him, "He was made originally on a noble scale, and his faculties were finely developed by carefully and diligent culture." [Footnote: Sprague’s Am. Pulpit, P. 671.] He published a volume of sermons, and various separate discourses, which display vigorous thought and nice discrimination. He was, however, deficient in pulpit oratory, his delivery being heavy and monotonous.
He was a son of John Lee, of Lyme, and born in 1745. His mother was Abigail Tully. Though a graduate of Yale College, he received the degree of S.T.D. from Harvard.
[Transcribed from Frances Manwaring Caulkins’s History of Norwich, Connecticut. (1866).]
1843 ANTI-SLAVERY RESOLUTION
2 Jan. 1843: at a meeting of of the church consisting of the pastor [Rev. Joseph Ayer], the two acting deacons and L. P. Rowlands, the following report was accepted:
"Whereas the Christian Church is established to be the light of the the Gospel, it is therefore Resolved, that the church ought to hear decided testimony against all sin, and especially reprove with all tenderness and fidelity those members of the Christian body who punish in open transgression.
Resolved, that the system of Slavery, as it exists in the United States and as tolerated in many churches in our land, is a violation of the letter and spirit of the Gospel – inasmuch as it withholds from almost three million of the human family their personal freedom – denied them generally the memory of education – the privilege and protection of civil institutions – the sacred rights of matrimony and the true reward of their labor – thus reducing and holding them in a state of oppression, ignorance and moral degradation scarcely paralleled in the civilized world.
Resolved, that we feel constrained in a spirit of meekness to reprove and rebuke all professing Christians, ministers, and Churches who tolerate Slavery in word and deed – and that we cannot extend the fellowship of the Gospel to those who continue to enslave their fellow men after the faithful administration of their Christian brethren.
Resolved, that these resolutions be published in the New York Observer and the New England Puritan.
[transcribed from Volume II, pages18-19 of the Hanover Congregational Church Records. FHL Microfilm #5821]
HANOVER PARISH.
Established in 1761-1766.
Messrs. Timothy Stone, Theodore Hinsdale, Panderson Ausin, and others, supplied the preaching, and two of those mentioned received and declined calls to settle as pastors. In 1768, August 31st, the church voted to invite Mr. Andrew Lee to settle as their minister. Mr. Lee on October 1st, 1768, having replied affirmatively, was taken into the church as a member on the 25th of October, 1768, and on the following day was ordained as their pastor, which relation was not dissolved till his death on the 23rd of August, 1832. This long pastorate of Dr. Lee in Hanover extended almost sixty-four years. In a confession of faith of this church on May 2d, 1787, they adopted nearly the same as that of the Newent church, although there had been all along some divergent views in regard to covenants, which were binding in holding persons baptized in infancy on church rolls, etc., etc. Whether Dr. Lee was at first (as some suspected) lax in respect to theology, Rev. Levi Nelson, with good reason, said of him, 1849: "He left behind him, when he had finished his labors, a united orthodox church."
http://www.vcnet.com/jfishell/hanover.html Aug. 12, 2004
