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+The Project Gutenberg EBook of Twenty-four Discourses, by Nathan Perkins

+

+This eBook is for the use of anyone anywhere in the United States and most

+other parts of the world at no cost and with almost no restrictions

+whatsoever.  You may copy it, give it away or re-use it under the terms of

+the Project Gutenberg License included with this eBook or online at

+www.gutenberg.org.  If you are not located in the United States, you'll have

+to check the laws of the country where you are located before using this ebook.

+

+Title: Twenty-four Discourses

+       On Some of the Important and Interesting Truths, Duties,

+       and Institutions, of the Gospel, etc.

+

+Author: Nathan Perkins

+

+Release Date: September 1, 2018 [EBook #57823]

+

+Language: English

+

+Character set encoding: UTF-8

+

+*** START OF THIS PROJECT GUTENBERG EBOOK TWENTY-FOUR DISCOURSES ***

+

+

+

+

+Produced by John Hagerson and Mrs. Faith Ball

+

+

+

+

+TRANSCRIBER'S NOTES.

+

+This book contains twenty-four sermons delivered to what was likely a

+Congregational church in Hartford, Connecticut, around 1795. Your

+Transcriber, a Baptist layman, obtained access to the book 220 years

+later and half a continent away, in the suburbs of Chicago, Illinois.

+

+The dedication provides some information on the occasion for

+publishing the book. However, the details of its production were not

+presented. The source material may have been the minister's notes or

+one or more of the congregants could have transcribed the messages as

+they were delivered. At the print shop, it appears that the task of

+setting and printing was completed over a number of days by a number

+of different craftsmen, of varying skill and interest in the project.

+On some pages, almost every line ends with a hyphen as one tried to

+put as many words as possible on a page. On other pages, very few

+words end with a hyphen and there is a bit more white space between

+words. The orthography ("labor" vs. "labour") and capitalization

+("Christian" vs. "christian") varies from page to page and may vary

+within a given sentence.

+

+The book includes spellings that the electronic spell checker flags

+for correction. The Transcriber consulted the Oxford English

+Dictionary and retained some spellings that were termed obsolete

+because they may reflect the time when the book was published.

+Changes to the original are documented in the Transcriber's Notes at

+the foot of the document.

+

+The Transcriber followed Project Gutenberg style guidance by removing

+drop capitals and small cap text from the beginning of paragraphs.

+The book includes many dashes. They have been standardized to either

+one or two em-dash characters. In the original text, some of the

+dashes are quite long.

+

+Rev. Perkins refers repeatedly to the "Christian Religion." The

+Transcriber prefers to refer to Christianity as a relationship with

+Jesus Christ, rather than a religion. Over time, religion may

+degenerate into ritual and tradition, and lose its relevance and

+vitality.

+

+Rev. Perkins speaks enthusiastically about the New Testament

+ordinances, Baptism, and the Lord's Supper. While he does not provide

+specific details, he evidently considered these practices to require

+justification and defence, which he provides, at some length. He

+interchanges the terms "sacrament" and "ordinance" as if they were

+similar or equivalent. The word "sacrament" may give the impression

+that participating in the act is a means of gaining merit or favor.

+The word "ordinance" indicates that the act was instituted or

+ordained by Christ who set a pattern or model for His worshippers to

+follow.

+

+When Rev. Perkins discusses baptism, he states that if a minister

+performs the act, water is employed in some manner, and the proper

+words are spoken, one is baptized. He discusses only in passing, the

+death, burial, and resurrection symbolism that is reflected only in

+full immersion baptism. See Romans 6:4 and Colossians 2:12.

+

+The Bible tells us:

+

+ - Everyone is a sinner. Romans 3:10-12, 23.

+ - The penalty for sin is death (eternal separation from God).

+   Romans 6:23a.

+ - Our good deeds (works) do not save us. Isaiah 64:6.

+ - Salvation is available as a free gift. Ephesians 2:8-9;

+   Romans 6:23b.

+ - Salvation is available to everyone who chooses to receive it.

+   John 3:16.

+ - Good works are the proper response of a grateful heart.

+   Ephesians 2:10.

+ - "Believe on the Lord Jesus Christ, and thou shalt be saved."

+   Acts 16:31.

+ - The Gospel in four verses: 1 Corinthians 15:1-4.

+

+

+

+TWENTY-FOUR

+DISCOURSES

+ON SOME OF THE

+

+Important and Interesting

+TRUTHS, DUTIES, and INSTITUTIONS of

+the GOSPEL,

+

+AND THE GENERAL EXCELLENCY

+OF THE

+Christian Religion;

+

+Calculated for the People of God of

+EVERY COMMUNION,

+PARTICULARLY FOR THE BENEFIT OF

+PIOUS FAMILIES,

+AND THE

+INSTRUCTION OF ALL, IN THE THINGS WHICH

+CONCERN THEIR SALVATION.

+

+------------------

+By NATHAN PERKINS, A. M.

+Pastor of a Church of CHRIST in Hartford.

+------------------

+

+HARTFORD:

+PRINTED BY HUDSON & GOODWIN.

+==================

+MDCCXCV.

+

+

+

+_DEDICATION._

+

+To the people of my Pastoral Charge--The following discourses are

+most affectionately dedicated. I account it a happiness to contribute

+to your establishment in the truth--to unfold to you the great

+principles, duties, and Institutions of the Christian Religion--to

+defend them against such as may rise up and deny them--and to lead

+you and your children in the right way of the Lord.

+

+I can bear you witness, that when these discourses were delivered,

+you afforded an uncommon attention. You have been very solicitous to

+have them made public, for your own instruction and benefit; and for

+the use and benefit of your children, when you shall be gathered to

+the great Congregation of the dead. They contain not the DISPUTED

+PECULIARITIES of a party, but the grand principles and truths of our

+common Christianity, held sacred by our CHURCHES in this Land, and by

+THE WHOLE PROTESTANT CHRISTIAN WORLD, as appears clearly from all

+THEIR PUBLIC CREEDS AND CONFESSIONS OF TRUTH.

+

+They are published, as you will easily recollect, nearly word for

+word, as they were delivered. _Particular reasons_ have induced me to

+do this. In one discourse only is there a deviation from the original

+form; _that_ on the Apostle's caution _Be not carried about with

+divers and strange doctrines,_ or the danger of instability, and

+pernicious tendency of error. What was merely local is omitted, but

+the sentiments in substance are carefully retained.

+

+Many learned and judicious Characters, both of the Clergy and Laity,

+have urged to the publication of THESE DISCOURSES, as being

+_peculiarly_ adapted to the day in which we live, and the state of

+Religion in our nation: as _calculated_ for, and greatly _needed_ in

+Christian Families; there being no such series of discourses to be

+found in any Volume already published. The design of them is to

+convince such as need conviction--to reclaim such as may be wandering

+into error--to confirm the wavering--to console the Christian,--and

+to exhibit to all; some of the important, essential practical

+principles of pure and undefiled Religion.----It is only necessary to

+add--My prayer to God is, that they may, by his divine blessing, be

+the means of preventing the spread of error and irreligion, and of

+reviving the decaying interest of piety and holiness, which can only

+be revived and supported by a more strict and conscientious regard to

+ALL DIVINE INSTITUTIONS.

+

+                                                                 N. P.

+

+

+

+

+THE CONTENTS.

+=============

+

+DISCOURSE I.

+

+That man has no principle within himself, by whatever name it may be

+called, which is adequate to all the purposes of his salvation, or a

+sufficient guide in matters of faith and practice.

+

+Ephes. ii. 12. _That at that time ye were without Christ, being

+aliens from the Commonwealth of Israel, and strangers from the

+Covenants of promise, having no hope, and without God in the world._

+

+

+DISCOURSE II.

+

+The subject continued.

+

+

+DISCOURSE III.

+

+The ways in which the holy scriptures are perverted by unlearned and

+unstable men.

+

+2. Peter, iii. 16, 17. _As also in all his Epistles, speaking in them

+of these things, in which are some things hard to be understood,

+which they that are unlearned and unstable wrest, as they do also the

+other scriptures, unto their own destruction. Ye therefore, beloved

+seeing ye know these things before, beware lest ye also being led

+away with the error of the wicked, fall from your own stedfastness._

+

+

+DISCOURSE IV.

+

+Stated prayer a duty binding on all men.

+

+Acts, ii. 21. _And it shall come to pass that whosoever shall call

+upon the name of the Lord, shall be saved._

+

+

+DISCOURSE V.

+

+The duty of public worship, and its beneficial tendency.

+

+Mat. iv. 10. _Then saith Jesus, get thee hence Satan, for it is

+written thou shalt worship the Lord thy God, and him only shalt thou

+serve._

+

+

+DISCOURSE VI.

+

+The subject continued.

+

+

+DISCOURSE VII.

+

+The subject concluded.

+

+

+DISCOURSE VIII.

+

+The Ordinance of the Lord's Supper, not a human invention, but a

+divine institution.

+

+Mat. xxvi. 26, to the 31. _And as they were eating, Jesus took bread,

+and blessed it, and break it, and gave it to the disciples, and said

+take, eat, this is my body.--And he took the cup and gave thanks, and

+gave it to them, saying, drink ye all of it. For this is my blood of

+the New Testament which is shed for many for the remission of sin.

+But I say unto you, I will not drink henceforth of this fruit of the

+vine, until that day, when I drink it new with you in my Father's

+kingdom. And when they had sung an hymn, they went out into the Mount

+of Olives._

+

+

+DISCOURSE IX.

+

+Baptism by water not a piece of superstition, but appointed by Jesus

+Christ.

+

+Mat. xxviii. And this part of the 19 verse.--_Baptising them in the

+name of the Father, and of the Son, and of the holy Ghost._

+

+

+DISCOURSE X.

+

+The subject continued and finished.

+

+

+DISCOURSE XI.

+

+It is the will of the author of Christianity that, in the New

+Testament dispensation, there should be particular Gospel Churches.

+

+1. Thessalonians, i. 1. _Paul and Silvanus, and Timotheus, unto the

+Church of the Thessalonians, which is in God the Father, and in the

+Lord Jesus Christ; grace be unto you and peace from God our Father,

+and the Lord Jesus Christ._

+

+

+DISCOURSE XII.

+

+The right way to understand the inspired writings.

+

+Luke, xxiv. 45. _Then opened he their understanding, that they might

+understand the scriptures._

+

+

+DISCOURSE XIII.

+

+The Gospel to be supported by those who enjoy it.

+

+Gal. vi. 6. _Let him that is taught in the word, communicate unto him

+that teachest in all good things._

+

+

+DISCOURSE XIV.

+

+The Apostles, infallible guides in Religion, being commissioned, and

+immediately qualified, and inspired by the Redeemer.

+

+2. Thessalonians, ii. 15. _Therefore, brethren, stand fast, and hold

+the tradition which ye have been taught, whether by word, or our

+Epistle._

+

+

+DISCOURSE XV.

+

+The first day of the week proved to be holy time, and set apart by

+Christ, to be a weekly Sabbath to the end of the world.

+

+Acts, xx. 7. _And upon the first day of the week when the disciples

+came together to break bread, Paul preached unto them, ready to

+depart on the morrow, and continued his speech until midnight._

+

+

+DISCOURSE XVI.

+

+The subject continued and concluded.

+

+

+DISCOURSE XVII.

+

+The parable of the Tares.

+

+Mat. xiii. 24-31. _Another Parable put he forth unto them, saying,

+the kingdom of heaven is likened unto a man which sowed good seed in

+his field; but while men slept, his enemy came and sowed Tares among

+the wheat, and went his way. But when the blade was sprung up, and

+brought forth fruit, then appeared the Tares also. So the servants of

+the householder, came, and said unto him, Sir, didst thou not sow

+good seed in thy field, from whence then hath it Tares? And he said

+unto them, an enemy hath done this. The servants said unto him, wilt

+thou then that we go and gather them up? But he said, nay; lest

+whilst ye gather up the Tares, ye root up also the wheat with them.

+Let both grow together until the harvest: and in the time of the

+harvest, I will say to the reapers; gather ye together first the

+Tares, and bind them in bundles to burn them, but gather the wheat

+into my barn._

+

+

+DISCOURSE XVIII.

+

+No immediate inspiration or miraculous teachings of the divine

+spirit, since the canon of scripture was closed or since the

+apostolic age.

+

+1. Cor. xiii. 8. _Charity never faileth; but whether there be

+prophecies they shall fail, whether there be tongues, they shall

+cease; whether there be knowledge it shall vanish away._

+

+

+DISCOURSE XIX.

+

+Sinless perfection unattainable in this life.

+

+1. John, i. 8. _If we say that we have no sin, we deceive ourselves

+and the truth is not in us._

+

+

+DISCOURSE XX.

+

+The Apostle's caution to all Christians--_be not carried about with

+divers and strange doctrines,_ or the danger of instability, and

+pernicious tendency of error.

+

+Hebrews, xiii. 9. _Be not carried about with divers and strange

+doctrines._

+

+

+DISCOURSE XXI.

+

+The general excellency of the Christian Religion.

+

+1. Cor. xii. 31. _But covet earnestly the best gifts: yet shew I unto

+you, a more excellent way._

+

+

+DISCOURSE XXII.

+

+The subject continued.

+

+

+DISCOURSE XXIII.

+

+The subject continued.

+

+

+DISCOURSE XXIV.

+

+The subject concluded.

+

+

+

+DISCOURSE I.

+

+That man has no principle within himself, by whatever name it may be

+called, which is adequate to all the purposes of his Salvation, or a

+sufficient guide in matters of faith and practice.

+

+----------

+

+EPHESIANS ii. 12.

+

+_That at that time ye were without Christ, being aliens from the

+Commonwealth of Israel, and strangers from the covenants of promise,

+having no hope, and without God in the world._

+

+

+These words describe the state of the Ephesian Christians, who,

+before the glorious Gospel was preached among, and, through

+efficacious grace, embraced by them, were Gentiles. Like other pagan

+nations, they were professed Idolaters. They were worshippers, we are

+told, of the great Goddess Diana. _But when they knew that he was a

+Jew, all with one voice, about the space of two hours cried out,

+Great is Diana of the Ephesians.--And when the town-clerk had

+appeased the people, he said, ye men of Ephesus, what man is there

+that knoweth not how that the city of the Ephesians is a worshipper

+of the great Goddess Diana, and of the image which fell down from

+Jupiter?_ But they were not further removed from the true knowledge

+of the only right object of all religious homage and praise, or more

+depraved in heart, than the heathen world, at large. _They were,_

+says the Apostle, _dead in trespasses and sins._ This was their state

+before renewing grace had quickened them, and made them alive to God

+and virtue, to holiness and happiness. What is here affirmed of them,

+no one will dispute, is equally applicable to, and equally true of

+all mankind, in all ages and nations, before enlightened by a divine

+revelation and sanctified by the power of divine grace. For all the

+human race, throughout the world, are alike in this respect, as

+destitute by nature of the principles of holiness. There is no

+difference between Jew and Gentile--one and another. They are all,

+before interested in a Redeemer and sprinkled with his precious

+blood, without hope and without God in the world. They are _aliens

+from the Commonwealth of Israel and strangers from the Covenants of

+promise._ As long as they are without Christ, they have no part nor

+lot in salvation. For without him, the great evangelical maxim is,

+there is no salvation. His name is the only one given under heaven

+among men, whereby we can attain to felicity, be pardoned as to our

+sins, or justified as to our persons. No man can come to the father

+without him. _Whosoever denieth the son, the same hath not the

+father: but he that acknowlegeth the son, hath the Father also._--

+

+What is intended, in the subsequent discourse, is to prove that the

+world of mankind, merely by their own reason and wisdom, cannot

+attain to a saving knowledge of God: or that man has no principle

+within himself, antecedent to divine grace operating on the heart,

+which is adequate to all the purposes of his salvation, by whatever

+name it may be called.--

+

+That we may do justice, as far as we are able, to this great and

+important subject, we will attempt to show--

+

+I. How far, the light of reason, without a celestial guide, can go,

+in things of a religious and moral nature.----And--

+

+II. Point out its insufficiency, in those respects, which are not

+only very important, but altogether necessary.----

+

+1. The first thing proposed, is to attempt to show how far the light

+of reason, without a divine Revelation, can go, in things of a

+religious and moral nature. If the state and character of mankind, in

+regard to Religion, shall, in what may be now offered, be placed in a

+new, or at least different light from what they are usually, when the

+great and utter depravation of the human heart is intended to be

+described, it is hoped it will not be less useful. Certainly an

+attempt to investigate such a subject as is now before us is worthy

+of particular attention. The proper study of mankind is man. Among

+all the enquiries, in which the wise and reflecting have engaged,

+that of discovering how far reason, of itself, without any

+supernatural assistances, can carry us, in regard to the concerns of

+our true and spiritual happiness, must be deemed one of the most

+highly interesting.--

+

+While mankind are without Christ, they are _aliens from the

+Commonwealth of Israel and strangers to the Covenants of promise_;

+they are strangers to all saving blessings, and have no interest in

+them. They have no good grounds upon which to expect the favour of

+the supreme being, the pardon of Sin in this, or happiness in another

+world. If without hope, they are in a lost and perishing situation.

+They have nothing within them, let it be called by whatever name it

+may, which can ensure this eternal peace and salvation. To assert or

+pretend that they have any principle of real holiness, however small

+a spark it may be considered, is to assert that they have some hope

+from what is with themselves,--Some ground to hope for life eternal:

+then, this being the case, they are not aliens from the Commonwealth

+of Israel or strangers from the Covenants of promise. For, if while

+without Christ, they are all, without exception, aliens from the

+Commonwealth of Israel and strangers from the Covenants of promise,

+they must be _without hope,_ or in a lost and desperate state. To _be

+aliens from the commonwealth of Israel and strangers from the

+Covenants of promise_ is, according to the very meaning of the

+expressions, and the opinion of expositors, to have no lot or part,

+more or less, in any assignable degree, in the peculiar blessings and

+spiritual privileges of God's own people and servants. Before renewed

+by saving grace, all men, without one exception, are _without

+Christ._ They are without hope. And to be without hope in and from

+ourselves, is to be in a lost and desperate state in and of

+ourselves. It is added, they are also, _without God in the world._

+And to _be without God in the world,_ is to be without an interest in

+his special favour--without a saving knowledge of him--and of course,

+without any title to his kingdom when they shall be removed from time

+into Eternity. To be _without Christ_ in _the world,_ is to have no

+interest in the saving blessings of his Gospel and purchase. The

+severest critic cannot charge me with having extended, beyond just

+bounds, the meaning of the text.

+

+This, then, is the real state of all mankind, wherever they may

+dwell, or to whatever nation they may belong, or whatever notions to

+the contrary, they may imbibe, while unsanctified by efficacious

+grace, _aliens from the Commonwealth of Israel, strangers from the

+covenants of promise, having no hope, and without God in the

+world._--A more wretched and forlorn condition can hardly be

+imagined. They are dead in trespasses and sins. They are destitute of

+the principles of true holiness, or the power of spiritual

+life.--Like the inanimate lifeless body--held in the sleep of death,

+they are without any motions of spiritual life towards God or

+heavenly glories.--If they had any measure or degree of a really holy

+temper, or spiritual life, it would, we may fairly presume, never be

+lost, or extinguished, but be preserved until the day of Christ, when

+all will be rewarded according to their character and works.

+

+Perhaps, no one doctrine is so much, and so often insisted upon, in

+sacred Writ, as the perishing condition of sinners. And, there is no

+one, most certainly, that has been so much denied, or that is so

+humiliating. It directly militates against our natural pride, and

+those high notions of our dignity, of which we are so apt to

+boast.--A patient and candid hearing is therefore requested.----There

+can be but two notions of our state before renewed by saving grace:

+_one_ is that we have no really holy principle of spiritual life, in

+any degree, however small; and the _other_ that we have. All the

+various ideas and ways of representing our condition before

+regeneration, which have been adopted by different writers or sects,

+are resolvable into one, or the other of these. And, that the

+scripture is most clear and abundant, in the proof, that we are

+altogether destitute, as we are by nature, of the true principles of

+holiness or of spiritual life, no one who impartially weighs what it

+offers, can, it is conceived, call in question. No words are more

+full than these, _aliens from the commonwealth of Israel, strangers

+from the covenants of promise, having no hope and without God in the

+world._

+

+The reason why any reject altogether the Gospel, or reproach it as a

+mere fiction, is because they believe that the light of natural

+reason or conscience is entirely adequate to the purposes of

+discovering our duty, in its full extent, and guiding us safe to

+happiness.--And the reason, also, why others, who profess to believe

+it, have swerved so far from its pure doctrines, is a disbelief of

+the lost condition of man, or his being wholly under the power and

+dominion of sin.--Though it be acknowledged, that the world of

+mankind cannot, by mere natural reason and wisdom, attain to a true

+and saving knowledge of God; yet it may be very useful to enquire how

+far the light of nature can go.--And, we readily allow, that the

+light of nature and common reason may teach us some things concerning

+the being of God. That he doth exist, the whole universe is a clear

+demonstration. Sun, moon and stars declare that the hand which made

+them is divine. Every thing around us, and above us lead us to the

+Creator. The dawning and dying light equally proclaim the divine

+existence. Let a man but reason on the nature of cause and effect,

+and he cannot withhold his assent from this proposition, there doth

+exist some great intelligent cause of all things, both in the natural

+and moral world. Indeed, after opening our eyes on the beauties of

+Creation, it is an infinitely greater absurdity not to believe in the

+divine existence, than not to believe our own. In reason's ear, all

+nature from the highest to the lowest, cries aloud that there is a

+God. _Because 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._--The

+Psalmist hath a most lofty and sublime passage to the same effect:

+_The heavens declare the glory of God; and the firmament sheweth his

+handy work. Day unto day uttereth speech, and night unto night

+sheweth knowledge. There is no speech nor language where their voice

+is not heard. Their light is gone out through all the earth and their

+words to the end of the world._ It seems impossible for any, in the

+exercise of reason, to deny the being of a God; and of course, none

+can have any valid excuse for refusing to admit this first principle

+of all religion. The very frame of our bodies--the structure of the

+human mind--the curious and exquisite formation of every animal or

+insect cannot fail to convince us, that there doth exist an Almighty

+Creator. _Every house is built by some man, but he that built all

+things is God._ The worlds rolling on high--the wonderful

+revolution--the grandeur,--the distance,--the size of the heavenly

+bodies--the beautifully variegated canopy of heaven, which cannot but

+please and astonish us, when we open our eyes to behold it, prove,

+beyond all contradiction, that there is a God. The light of reason is

+sufficient to teach us, then, the divine existence. Accordingly we

+find that God never sent a messenger to declare or reveal this to us;

+or would have a miracle wrought to establish it.--_And there is none

+but the fool in his heart can say there is no God._ If any men

+claiming to be philosophers have been found to be speculative

+atheists, it is owing to their having perverted reason, by their

+sophistical arguments, and metaphysical reveries. If barbarous

+nations and tribes of men have been discovered, in remote parts of

+the world, where it appeared that they had no idea, at all, of a

+supreme being, it is to be ascribed not to the insufficiency of

+nature's light, but to their stupid inattention to that light.

+

+2. The light of reason is sufficient to give all mankind some

+knowledge of _some_ of the attributes of the divine nature. The

+heathen world may know from the things that are, the wisdom, power,

+and goodness of the Deity. If natural reason can discover the being

+of God, by its own researches, it can also, discover some of the

+attributes of his being; such as his Almighty power, infinite wisdom

+and boundless goodness. The very idea of a divine existence implies,

+a glorious existence--a necessary and eternal existence. It seems to

+be a clear dictate of reason that if he exist at all, he must exist,

+in such a manner, as no other being doth or can, by an absolute

+necessity of nature: that he must be omnipresent--or every where, at

+one and the same time: be excluded from, and confined to no space.

+Reason teaches that he inhabits the infinitude of space.--If he be

+the first cause and Maker of all things, HE must be independent,

+alsufficient and uncontroulable; he must be infinitely the greatest

+of all beings. Plato, a heathen philosopher who uttered more wise and

+just sayings about the nature of the Supreme Being than any one of

+the antient sages, speaking of the divine omnipresence, or ubiquity

+of the Godhead, says, he is, "a Circle whose centre is every where,

+and whose circumference is no where." That he must be omniscient, or

+possessed of infinite knowledge, is a necessary consequence of his

+omnipresence.--And reason is likewise able to prove his Eternity. For

+if he made all things, he must be before all, and above all,--that

+is, he must be eternal. Hence we find the greatest Lights in the

+pagan world, when they are speaking of their celestial Divinities,

+use the epithets _eternal--immortal--omnipotent._ This is a full

+proof that reason teaches man, if duly improved, that eternity,

+almighty power, and wisdom were some of the perfections of God. And

+the incomprehensibility of these attributes is no evidence that

+reason does not discover them to be perfections of the divine

+existence. Far exalted, indeed, above all finite comprehension is the

+self-existent--necessarily

+existent--independent--all-sufficient--omnipresent God. All nature is

+but a temple made by him, and filled with his presence. Heaven is his

+throne, and the earth his footstool. His power is infinite. Wherever

+we turn our eyes, we cannot help beholding the displays of it. The

+heavens declare its glory. All things, in Creation and Providence,

+speak forth its greatness.--Enough may be seen, in the occurrences of

+human life, to satisfy all men, even where the light of the Gospel

+has never shined, that the Deity bears long with his creatures; and

+that he rules, in his divine greatness and majesty, among the

+nations. They cannot, if they only exercise, in a proper manner their

+rational faculties, but know, that he is their preserver, and the

+benefactor of the world, who dispenses his favors, with a liberal

+hand, to all men. Accordingly the Apostle Paul, when the Priests of

+Jupiter, at the City of Lystra, would have done sacrifice, or paid

+divine honours to him and Barnabas, as DIVINITIES, supposing that the

+Gods were come down in the likeness of men, bid them desist, and told

+them who alone was the PROPER OBJECT of religious homage; and, that,

+in the course of his Providence, he had given sufficient tokens of

+his preserving care and bounty: saying, _Sirs, why do you do these

+things? We also are men of like passions with you, and preach unto

+you that ye should turn from these vanities unto the living God which

+made heaven, and earth, and the Sea, and all things that are therein.

+Who in times past suffered all nations to walk in their own ways.

+Nevertheless he left not himself without a witness, in that he did

+good, and gave us rain from heaven and fruitful seasons, filling our

+hearts with food and gladness._

+

+3. The light of reason, and conscience, which last, all mankind have,

+and which, also, is essential to moral agency and accountableness to

+God, farther teaches all men that _worship_ and _obedience_ are due

+from the Creature to the Creator. Every rational creature, throughout

+all worlds, is indispensably bound by the very laws of his existence,

+to pay reverence and honour, worship and fear, gratitude and

+obedience to the author of the Universe. If reason can only once

+discover that there doth exist an almighty, first, intelligent Cause

+of all things--and that he is possessed of such attributes as wisdom,

+goodness, omnipresence and omniscience, its voice will call all men

+to pay divine honours to this great, eternal, almighty Being. It will

+inform us, that such perfections as inhere in his nature, necessarily

+claim from all men, homage and submission. Had we no divine

+revelation, or suppose God never gave one to man, at all, but had

+left him to the mere light of his own mind to find out the paths of

+duty and of felicity, we should be indispensably obliged to pay honor

+and homage to the ruler of the world. If we can prove that he made

+us, and is the Creator of all things, we can, also, prove that we

+ought to fear, reverence and worship him. That the Maker of the

+world, the Father of our spirits and former of our bodies, deserves

+our grateful acknowledgements and devout adorations, is one of the

+most obvious dictates of reason. Before we can deny this, we must

+have perverted our reason, or shut our eyes upon a very plain truth.

+We can prove, from reason, the obligation to pay divine honours to

+God, as clearly as we can the duty of justice between man and

+man--the offices of humanity--and kindness--or any part of morality.

+And, by similar arguments. Our obligations to moral Virtue--to do

+justly and love mercy, to speak the truth and to relieve distress,

+result from the relation we stand in, towards each other. Man bears

+such a relation to man that he is bound to be just, faithful,

+tender-hearted:--to mitigate the grief which he beholds, if in his

+power, and to advance the welfare of society. We are all brethren. We

+had our beings from one divine Author. We participate in the same

+common nature. We are exposed to the same calamities, and are

+Candidates for an endless existence, beyond the grave. We are,

+therefore, bound, by our very make and station, in the universe of

+the Almighty, to certain moral duties to each other. These moral

+duties cannot be omitted or violated without high criminality. Our

+obligations to pay divine homage to God, in the same manner, result

+from the relations in which we, as rational Creatures, stand, towards

+him, the greatest and best of all beings. He is our Creator--our

+Preserver--our Benefactor. He is the sovereign Lord, legislator,

+all-wise disposer, and proprietor of the world. _The earth is the

+Lord's and the fulness thereof, the world and they that dwell

+therein._ As HE bears such relations, reason, by its own exertions,

+without any foreign assistance, teaches all men to revere--to trust

+in--and to pay divine worship to him. To render unto God the things

+that belong to him, is as much an exercise of justice, as to render

+unto man the things that belong to him. A system of morals which

+excludes the worship of the Deity, or the duties which we owe him, is

+as essentially defective and as repugnant to reason, as if it

+excluded all the duties of the social life, or which man owes to

+man.--Agreeably to this, we find all the pagan world, who admitted

+the being of a God, paying divine honours, of some kind, to their

+fancied Divinities. Their mistaking in the OBJECT of worship and the

+MANNER, does not weaken the force of the argument. It only proves the

+absolute need of a divine Revelation to instruct us, in the alone

+proper object of all religious adoration and praise, the one living

+and true God, and the manner in which we may acceptably serve him.

+Almost all the writers of pagan antiquity, who have come down to us,

+and have not been buried in the rubbish of time, in some part of

+their writings, either speak of, or recommend worship of their

+Gods--or the divinities acknowledged, in the respective Countries

+where they lived. This all know who have read them. I shall mention

+but one particular instance, and that is of a Prince famed for his

+greatness and amiable virtues; Xenophon informs us, that what Cyrus

+the _great_ preferred before all other things was the worship of the

+Gods. Upon this, therefore, he thought himself obliged to bestow his

+first and principal care. He began by establishing a number of Magi,

+to sing daily a morning service of praise to the honour of the Gods,

+and to offer sacrifices, which was daily practised among the Persians

+to succeeding ages.--

+

+That natural reason, or the very nature of things, points out the

+obligations of divine homage, is plain from the appeal made by the

+supreme Being, in the following words; _a son honoureth his father,

+and a servant his master, If then I be a Father, where is mine

+honour? And if I be a Master, where is my fear? saith the Lord of

+hosts._--The anxious enquiry of the awakened conscience is,

+_wherewith shall I come before the Lord, and bow myself before the

+high God? Shall I come before him with burnt offerings, with calves

+of a year old? Will the Lord be pleased with thousands of rams, or

+with ten thousands of rivers of oyl? Shall I give my first born for

+my transgression, the fruit of my body for the sin of my soul?_ The

+solicitude is not whether the rational creature ought to worship and

+serve the Deity; but how he is acceptably to worship and serve him;

+in what manner he will be worshipped. And, here, as will be soon

+proved, natural reason fails us. It cannot teach us the way, in which

+we are to worship and serve God.

+

+4. The light of reason and the conscience of mankind, moreover, give

+_some_ faint and glimmering prospect of a future state. Conscience

+and reason are different faculties and powers. Conscience is that

+moral reflecting power in the soul, that respects right and wrong,

+good and evil; or it is the moral sense; or a sense of right and

+wrong. That all mankind have this sense, unless by a long course of

+sinning and perverse reasoning, they have stupified it, no one ever

+did deny, or dispute; or can dispute, when he either inspects the

+operations of his own mind, or recollects that Christ is represented

+as the _true Light, that lighteth every man that cometh into the

+world._ He, as the Creator, has given to every man the light of

+reason and conscience; otherwise man could not be a moral agent, or

+accountable creature, any more than the brutal world. And, that the

+heathen have this light of Conscience, the Apostle to the Romans

+expressly declares. _And when the Gentiles which have not the law, do

+by nature the things contained in the law, these having not the law,

+are a law unto themselves, which shew the works of the law written in

+their hearts, their Conscience also bearing witness, and their

+thoughts mean while accusing or else excusing one another._ All men

+have, and must have a Conscience; a sense of right and wrong in moral

+things; an accuser when they do evil, and an excuser when they do

+well.--_If thou do well, shalt thou not be accepted? Who is he that

+will harm you, if ye be followers of that which is good?_ Now this

+Conscience points out an hereafter to man. There is some thing in the

+Soul that always looks forward to another state of existence, and

+upward to a superior power, conscious of his avenging arm when we do

+evil, knowingly and habitually--feeling that all its exercises and

+most secret movements are open to an omniscient eye. That there will

+be an hereafter, a world of retribution is the voice of nature.--

+

+The light of reason, or the knowledge, which we may attain by the

+exercise of our reasoning faculties, gives all men some feeble and

+distant glimmerings of another life, after this, where the good will

+be rewarded, and the wicked punished. Man seems to wish to exist

+longer, and still longer. He cherishes the fond desire of

+immortality. He shrinks back from the bare thought of annihilation.

+NOT TO BE is an idea indescribably painful. But, without a divine

+revelation, reason only, as it were, casts a wishful glance over into

+another world.--It is matter of fact, that the wisest and best among

+the learned Greeks and Romans rather hoped, than believed, that there

+will be a future state--Cicero, the prince of Roman Eloquence, who

+was at once an orator, a moralist, a philosopher, and theologian, in

+one of his learned works, sums up all that the most celebrated

+philosophers of his own time, and earlier days, had said or written

+on the grand subject of the immortality of the soul. He, in a lengthy

+dialogue, ingeniously exhibits all that the philosophers had said

+for, or against it. And, he closes all, with this remarkable saying,

+"that he rather hoped than believed, that there was another state of

+being after this."--Reason, then, only conjectures about an Eternity.

+But the immortality of the soul is necessary to all religion. To talk

+of religion, if we be not to exist hereafter--if we be to fall into

+nothing at death, and shall sleep eternally in the grave, is the

+greatest absurdity.--Reason, then, leaves us much in the dark, on a

+point so important, as that of a future state. What folly and

+madness, then, to prefer the boasted oracles of reason to the clear

+light of divine revelation!--We stand in perishing need of a safer

+guide, in our voyage through this tempestuous Sea of life. And to

+refuse a perfect directory, the Chart of life, is like the mad

+seaman, who should venture to traverse the wide extended ocean

+without a Compass by which to steer his course. While making our

+voyage through life, we do not sail on a pacific Ocean. We need all

+the help therefore we can procure. And happy, if we may but reach the

+haven of eternal rest! In our enquiries on this subject, whether

+there be any principle in man, by whatever name it may be called,

+which is adequate to all the purposes of his salvation, or a

+sufficient guide in matters of faith and practice, we will give all

+the credit to the reason and conscience of mankind, which can be

+given, consistently with fact, and the page of history. The light of

+reason can no further go, than I have conceded, it is apprehended.

+And, that it _did_ no further go, in matters of religion, among the

+most learned and civilized heathen nations, I appeal to all, who have

+ever read their history. What the light of reason is able to do, on

+MORAL SUBJECTS, will be stated, in the progress of our argument, in

+its proper place.--

+

+We proceed--as was proposed--

+

+II. To point out the insufficiency of reason, in things of a moral

+and religious nature, in those respects, which are not only

+important, but necessary.--And, here it will appear that mankind,

+while _without Christ, are without hope and without God in the

+world,_ with an evidence, I trust, convincing to every candid and

+honest enquirer after truth and duty.--And,

+

+1. The light of nature and highest wisdom of mankind, cannot attain

+to such a clear knowledge of God as is necessary to salvation. What

+God is, and who they are that have true conformity to, and communion

+with him, are questions of the greatest importance in Religion. And,

+they are questions which have been as little understood, and perhaps

+as much misapprehended, by mankind, in general, as almost any which

+have been discussed. Though, as St. Paul observes, the invisible

+things of God be clearly displayed by, and to be understood from the

+visible Creation, so that those are without excuse, who have not the

+knowledge of God from the light of nature alone, yet the heathen,

+after all their laborious researches, have not obtained this

+knowledge. Upon a fair trial of human reason, in matters of religion,

+under the greatest improvements of natural and moral philosophy, _the

+world by wisdom knew not God._ So far from it, that the most learned

+nations, and the greatest adepts in the sublime mysteries of

+divinity, in the pagan world, have been so _vain in their

+imaginations,_ as we are told and _their foolish hearts_ were _so

+darkened,_ that they have represented and worshipped, the glorious

+incorruptible God, by images made like to corruptible man, and to the

+meanest and most despicable creatures, in the animal kingdom. They

+have attributed to what they worshipped as God, all the weaknesses

+and vices of fallen and depraved

+man--PRIDE--ENVY--CRUELTY--REVENGE--and, even, INTEMPERANCE, and

+LEWDNESS.

+

+Not only among the heathen, but even in the most enlightened parts of

+the christian world, there ever have been, and still are, in many,

+very gross misapprehensions concerning the divine character, as well

+as concerning the nature of true religion.--How grossly ignorant the

+most enlightened of the heathen were with regard to God, and how much

+they were plunged into strange and absurd idolatries and pollutions,

+we read, in the following passage of inspired truth. _Professing

+themselves wise, they became fools, and exchanged the glory of the

+incorruptible God into an image made like to corruptible man, and

+birds, and four-footed beasts and creeping things._ Not only the

+common people, the vulgar, but their wisest men--their orators,

+philosophers, and legislators did this.--They were even worse, than

+the vulgar. Does this look like reason's being a sufficient guide in

+matters of religion, or man's having any principle within him by

+whatever name it may be called, which is able to lead him to the

+saving knowledge of God? In order to know God, so as to be saved, we

+must know him as he is; the one only living and true God. None but he

+himself can tell us what he is. This he hath most plainly done in his

+holy word. The scriptures, which were spoken and penned by the

+special influence and inspiration of the holy Ghost, declare to us

+WHAT and WHO God is. We only know him, in a saving manner, when we

+know him, as glorious in holiness, wonderful in works, and fearful in

+praises:--as the greatest, the wisest and best of all beings;--as a

+sin-hating, and, at the same time, sin-pardoning God;--as infinitely

+gracious and merciful. We must see him as infinitely excellent and

+transcendantly glorious, as infinitely amiable and worthy of all

+possible praise and adoration. He is goodness and benevolence itself.

+He is possessed of all natural and moral perfections.--_And, Jesus

+said, why callest thou me good? there is none good, but one that is

+God._ He is a being of impartial, universal and infinite benevolence.

+Reason cannot tell us what the true moral character of God is.--This

+revelation alone teaches us. And we cannot be happy with, unless we

+know the true God--and how he will be worshipped--how he can, and

+will accept of us--how we may live to his divine approbation. The

+light of reason cannot lead us into this true and saving knowledge of

+God. It is above all that reason ever did, or can do. Says Paul to

+the learned Athenian philosophers and judges--_for as I passed by,

+and beheld your devotions, I found an Altar with this inscription TO

+THE UNKNOWN GOD, him therefore whom ye ignorantly worship declare I

+unto you_. Christ, as the great teacher come from God, alone gives us

+the saving knowledge of the supreme Jehovah. _Whosoever denieth the

+son, the same hath not the father: All things,_ says he, _are

+delivered unto me of my father; and no man knoweth the son but the

+father, neither knoweth any man the father, save the son, and he to

+whomsoever the son will reveal him._ The gospel or christianity alone

+gives us a saving knowledge of the only one living and true God.--The

+divine character is to be known only from a divine revelation. If it

+could be discovered without a divine revelation, or by the highest

+efforts of reason--how could a divine revelation be absolutely

+necessary?--The essential glories therefore, and perfections of the

+Deity cannot be discovered by natural reason:--those glories and

+perfections which make him what he is, or constitute his infinite

+moral amiableness and transcendant excellence, and worthiness to

+receive from all intelligent creatures all the services, which they

+are capable of rendering unto him. He is light, all beauty and glory,

+and in him is no darkness at all. But the human mind is darkened by

+sin. The depravity of the heart brings on blindness of mind to the

+spiritual beauty and glory of the divine character.--_Having the

+understanding darkened, being alienated from the life of God, through

+the ignorance that is in them, because of the blindness of their

+hearts._ What absurd and essentially erroneous apprehensions of the

+nature and perfections of the God of Israel had the Syrians, in the

+following proposal of theirs! _And the servants of the king of Syria

+said unto him, their Gods, are the Gods of the hills; therefore were

+they stronger than we: but let us fight against them in the plain and

+surely we shall be stronger than they._ These heathen knew as much

+about the true God, as heathen in general. They supposed the God of

+Israel was only a local and tutelary divinity, who had taken the

+people of Israel under his peculiar patronage. But the Jehovah of the

+Jews was altogether different from any of the Idol-gods of the

+Gentiles.--And he must, by his own revelation, inform us of his real

+character and essential moral glories.

+

+2. Our rational powers and conscience, under the highest cultivation,

+unassisted by a divine revelation, cannot inform us what _kind_ of

+worship and obedience is to be paid to the true God. One of the

+disciples of Socrates, that great light of the pagan world, desired

+information from his Master concerning some difficulties attending

+prayer; and above all, particular requests made to God, which have

+proved injurious to the petitioners when granted. The philosopher

+owned himself utterly unable to satisfy the disciple upon this head,

+and concludes with these remarkable words, "We must continue in our

+ignorance, till it shall please God to send a person into the world

+to give us full information concerning our duty." The light of mere

+reason, as proved in another part of this discourse, teaches all men,

+over the whole face of the globe, provided they duly hearkened to it,

+and cultivated it, that they ought to honour and worship the divine

+Being. But it cannot tell _what sort_ of homage he will accept, or

+how we are to worship him. He alone can satisfy us, on this most

+material point--a point of supreme importance. He must tell us, in

+what way, we are to pay divine honours to his glorious Majesty. He

+dwells not in temples made with hands, neither is worshipped by men's

+hands as though he needed any thing from us. For he can neither be

+inriched by our services, nor impoverished by the want of them.--With

+regard to the worship of the heathen, St. Paul has these remarkable

+words; _Because that when they knew God, they glorified him not as

+God, neither were thankful, but became vain in their imaginations,

+and their foolish heart was darkened._ All their rites and forms of

+worship were absurd, unworthy of the divine nature, and disgraceful

+to ours. It may be proper here, to mention some striking instances of

+strange and cruel methods of worship, as a specimen of man's natural

+ignorance of the _right_ way of honouring and serving God. The Idol

+Baal, in scripture mentioned so often, was worshipped by acts of

+cruelty, which the sottish worshippers inflicted upon themselves. So

+desirous of ease are mankind, and so averse to pain that we should

+rationally conclude, that no methods of tormenting themselves could

+be introduced into their religious worship of their Idols. But the

+deluded Idolaters, in paying their homage to Baal, cut and wounded

+their own flesh--gashed and mangled themselves to please their Idol.

+_And they cried aloud, and cut themselves, AFTER THEIR MANNER, with

+knives and lancets till the blood gushed out upon them._--The Idol

+Moloch was worshipped by acts of the strangest and most unnatural

+cruelty.--Parents sacrificed their children to this Idol; and, it has

+been very common for parents to appease the anger of their fancied

+Gods, by sacrificing their tender offspring.--How contrary to

+reason--to nature! The image of Moloch was made of brass, in a

+hideous shape, and het red hot; and the devoted victim--the innocent

+child was brought by its own parents, and thrown naked into this

+burning brass, and burnt to death,--and no regard paid to its piteous

+cries. The Carthaginians were wont, as we are told in history, to

+sacrifice their children, when public calamities visited their state,

+to placate the resentments of their gods. And, their custom was to

+select, out of all, the fairest and most promising--such as were best

+beloved, and to offer them up in sacrifice: _to give up the fruit of

+the body for the sin of the soul._ Many nations have, and do to this

+day, worship their Idols, by acts of extreme cruelty--by consuming

+themselves in the fire. Modes of worship have been adopted, which are

+contrary to all the tender affections of human nature. And, no

+nation, people, or tribe ever yet could be found, in all the world,

+by voyages or travels, that ever had any rational or decent rites of

+worship, where the gospel never shined, whether in Europe, Asia,

+Africa or America. The most civilized and learned heathen nations

+were as absurd--as extravagant--as ridiculous, in their idolatries,

+as the rude and savage. And it is confidently affirmed by some modern

+travellers, that many tribes of men, in the interior parts of

+extensive countries, have no word in their language, for either a

+God, or any worship. Whether this be so or not, we cannot absolutely

+determine:--it rests upon the credibility of the reporters. What can,

+therefore, be more contrary to fact, than to pretend that man has any

+principle in himself, which can be a safe guide in matters of

+Religion?

+

+

+

+DISCOURSE II.

+

+----------

+

+That man has no principle within himself, by whatever name it may be

+called, which is adequate to all the purposes of his salvation, or a

+sufficient guide in matters of faith and practice.

+

+EPHESIANS ii. 12.

+

+_That at that time ye were without Christ, being aliens from the

+Commonwealth of Israel, and strangers from the Covenants of promise,

+having no hope, and without God in the world._

+

+The true character and state of mankind before savingly interested in

+the gospel are not generally acknowledged, or believed, in the world,

+to this day. Many thousand years have they had, to find out their own

+state and Character in respect to their Maker and things of a moral

+and religious nature; and they are now, as much as ever, divided in

+opinion, and are as far from an union of sentiment, on so important,

+and one would imagine, plain a point. An impartial inspection into

+the human heart and extensive view of the history of the world and

+moral things, we should conceive, would bring them all to one and the

+same conclusion, and to an exact uniformity of opinion concerning the

+state and character of mankind.

+

+Whether man be fallen or not, is now, in reality, the dispute. Such

+as reject with scorn, all idea of a revealed Religion as an

+impossibility in its own nature, (and some are absurd enough to

+reject it on this ground) affirm that the light of reason is entirely

+sufficient for all the purposes of discovering to us, the whole of

+our duty as rational creatures and to ensure infallibly our happiness

+here and hereafter; if there be an hereafter. These say that we are

+now just as we always were: that man never fell or apostatized from

+his Maker; of course, that he is under no worse circumstances, nor

+labours under any evils, under which he did not labour when he came

+forth from the hands of creative wisdom, goodness, and power. And,

+therefore, that he has an INWARD LIGHT sufficient for all the

+purposes of his salvation--a sufficient guide in all things of a

+moral and religious nature. The consequence is, that a divine

+revelation is wholly unnecessary. If wholly unnecessary, we may be

+certain, that a wise and good Being, who perfectly knows all things,

+would not vouchsafe to give one.--For he does nothing in vain.--

+

+Others, who admit a divine Revelation, believe that man is not so

+fallen from God, but that he has a degree, though small, of real

+moral goodness or holiness, which being duly nourished and attended

+to, will issue in life eternal. But the Apostle, in the words now

+read, says that all men are, before the Gospel be preached unto and

+embraced by them, _without hope and without God in the world._--And,

+what was intended, in discoursing upon those words, was to prove that

+mankind, merely, by their own reason and wisdom, cannot attain to a

+saving knowledge of God, or, in themselves, are in a helpless and

+hopeless state--Two things were proposed to be largely considered,

+

+I. How far the light of reason, unassisted, can go in the things of a

+religious and moral nature.--

+

+II. And, to point out its insufficiency, in these respects, which are

+not only very important, but altogether necessary.----

+

+The first of these has already been discussed.--And we entered, in

+the preceding discourse, upon the second--and illustrated the

+insufficiency of the mere light of reason.--1st. In regard to the

+essential glories and excellencies of the divine nature and

+character--and 2nd. in regard to the right way of worshipping and

+serving God.

+

+We now pass--to observe----

+

+3. The light of mere reason, or conscience of mankind is wholly

+insufficient to discover to us _whether God will accept_ of us, at

+all; and if he will, _upon what terms._ It can tell us that he is the

+Maker of all things, the Preserver of all things, the governor of all

+things; but can give us no instruction upon what terms he will

+receive us into his favour and friendship, or whether he will do it,

+at all. When we ponder deep on moral and religious subjects, we

+cannot be but conscious of many imperfections and Sins. We feel that

+there is a power on high whom we have offended. We dread his anger.

+When another world is seriously contemplated, we dare not appear in

+it without some firm hope. An invisible God--an incensed Judge is an

+alarming thought. The anxious enquiry is wherewith shall we come

+before him--and bow ourselves before a holy and pure God? Mere reason

+cannot satisfy the enquiry. It knows not how we may come before him,

+or with what sacrifices he will be pleased. Being truly humbled and

+deeply grieved for our offences seems the most natural way of hoping

+for pardon and acceptance. But, whether a holy and righteous

+sovereign, on our repentance, can forgive us consistently with his

+glories, or the safety of his Universe, reason cannot inform us. To

+cast ourselves upon his infinite clemency is what reason would

+advise. But, whether this would be safe or not, is a grand

+uncertainty. Without a revelation, therefore, we do not know whether

+we may be pardoned--or if we may, how it may be consistently done; or

+how we may be recovered from the evils, which all men feel, and of

+which the world is full. Reason can see the disease, under which all

+men labour, but can prescribe no method of cure. All the wise men of

+the heathen world for thousands of years together, have tried to

+discover a method of escape from the evils, which all felt, and of

+which they justly complained. But all in vain.--An infinitely wise

+God gave human nature a fair trial--all advantages--and time long

+enough to satisfy all reasonable men, how far it could go. Look round

+the world, at this day, and what success has boasted and almost

+idolized reason had in things of a moral and religious concern, among

+pagan nations?--Look back on past ages, and where alas! is the

+man--or the body of men that have found reason a sufficient guide?

+Even, in the countries blessed with the Gospel, what delusion, what

+Error, what superstition!--Without a divine Revelation all is

+darkness, in a moral view:--all is helpless and hopeless:--there is

+no pardon:--there is no salvation. Reason could never show one sin

+forgiven or lead a step beyond the grave--or have any idea of the

+resurrection of the body.

+

+All mankind are, therefore, in themselves, without hope and without

+God in the world. Under all the pressures of adversity, or dismal

+pains and calamities of life, separate from revealed Religion, there

+is no relief for them. All would be darkness,--mystery--and despair.

+They could not conjecture for what the world was made--for what it is

+preserved--why there were made rational creatures--What design is

+aimed at, in the government of the world--or what the real and true

+character of the Maker of it is--or what will be the end of the whole.

+

+4. The reason and conscience of mankind do not _clearly_ discover a

+future state, nor place before them rewards and motives sufficiently

+strong and powerful to induce them, amid the attractions, temptations

+and vanities of this world, to act with a wise reference to another.

+

+Conscience is God's monitor, reprover or counsellor within the soul.

+In many important cases, it dictates what ought to be done, and what

+ought not to be done in regards to our behaviour towards our fellow

+men, and towards ourselves as connected in society. It shows us

+plainly what moral ties, in a multitude of instances, which cannot

+now be enumerated, bind us. When we do wrong, it punishes us by

+severe remonstrances and upbraidings. When we do well, it testifies

+in our behalf, and administers rich consolation by self-approving

+reflections. It, consequently, serves as a natural law to all men. It

+is the Deity's law written or imprinted on all minds. From its

+present severe reproofs for vicious, and pleasing joys, for virtuous

+and upright conduct, we may gather, fairly, that there will be a

+future reckoning--a day of judgment--a world to come--a place to

+remunerate the just, and to inflict punishments on the incorrigible.

+At least, we may conclude all this to be highly probable. Conscience,

+then, points us to a future state as a probability. Accordingly the

+most, though not all of heathen nations and tribes have had some

+faint and confused idea of another life after death. Some wavering

+belief of it. They conjectured that there might be, or would be a

+future existence. The rational and sober livers among them hoped

+there would be another life. But no nation, not favoured with

+revealed light, ever entertained any tolerably consistent or rational

+notions of it, either of the rewards to be conferred upon the good,

+or the evils to be endured by the wicked.--With their Poets and

+Orators all was fable and fiction. They described, with much ornament

+of language, their ELYSIAN FIELDS--and represented, in a terrifying

+manner, their FURIES.--

+

+Few, indeed, if any, had a just idea that one holy, righteous and

+good Being made and presided over the whole universe. Some have

+doubted whether ever one of the heathen philosophers really believed,

+unless he had seen the Old or New Testament, the unity of the

+Godhead. Socrates is represented by some as dying a Martyr to this

+belief--but, in his last moments, he ordered sacrifice to be offered

+to the idol-gods of his country--thereby giving his dying testimony

+to polytheism. However this may be, it is certain to a demonstration

+that the heathen have universally been polytheists or have admitted a

+plurality of Gods. They had their great and their household or

+domestic divinities--their terrestrial and celestial divinities, more

+than thirty thousand in all. Almost every thing in nature, as well as

+the sun, moon and stars, was worshipped--such as groves of trees,

+fountains of water, rivers, various plants and insects. _As

+concerning, therefore the eating of those things that are offered in

+sacrifices to Idols, we know that an Idol is nothing in the world,

+and that there is none other God but one. For though there be that

+are called Gods whether in heaven or in earth (as there be Gods many

+and Lords many) but to us there is but one God the father of whom are

+all things and we by him._

+

+The right way to know what reason can do, in things moral and

+religious, is to see what it actually hath done, in past ages, among

+the most learned and polished nations. They had great men--learned

+men--philosophers--poets--statesmen--and orators: especially the

+Romans and Greeks. They were opulent, and had many schools of wise

+men. These cultivated science, and spared no pains in their

+researches, to discover truth. They did all that reason could do,

+when learning is most liberally encouraged and happily flourishes, as

+to a discovery of a future world--and what rewards await the

+virtuous, and what punishments will be the portion of the wicked.

+After all, their notions were ridiculous, childish, self-repugnant,

+and contradictory.

+

+It is true, they had some judicious, weighty, moral, sayings; for in

+this argument, I would allow them as much as can be allowed them,

+consistently with fact. But no system of heathen morals proposed any

+thing, as motives drawn from another world of any force to induce

+people to act with any due reverence to it--or to prepare for a happy

+immortality. Reason, consequently, doth not, properly speaking, look

+into another world. It merely conjectures about it.--The Gospel, or a

+divine revelation only fully discloses an Eternity to man.--It lays

+before him Immortality: an Immortality of blessedness, when life is

+no more, if it have been improved in a pious and virtuous manner.--It

+denounces on the wicked everlasting misery. _But is now made manifest

+by the appearing of our Saviour Jesus Christ, who hath abolished

+death, and hath brought life and immortality to light through the

+Gospel._-----We can now look through all the wastes and glooms of

+death and the grave to a resurrection of the body--to a

+judgment-seat--to an endless existence after death--to eternal

+rewards for the pious--and everlasting woe to the despisers of God

+and Virtue. By the Gospel, therefore, we have hope, pleasing

+enrapturing hope--we have light, like the glorious luminary of the

+sky in his meridian altitude--we have life, spiritual and divine--we

+have the saving knowledge of God--we have a fulness of felicity

+opened before us, and promised to us, upon our repentance, faith, and

+new obedience.

+

+5. Reason and conscience are unable to renew and change our hard

+hearts, or to give us a true and real light of the excellency of

+spiritual and divine things. To subdue the obduracy of the heart, to

+slay the enmity there is in us against the law, character, and

+perfections of God, is beyond all that reason and conscience can

+effect. The powers of reason can tell us of our dark, blinded corrupt

+state. Men of science and liberal enquiry, in all ages, and among all

+people, have seen, confessed, and bewailed the imperfections and

+frailties, the infirmities and exceeding depravation of human nature;

+like a magnificent pile of buildings in ruin--or a fertile and

+luxuriant soil overrun with noxious plants. It was impossible for

+candid and inquisitive men among heathen tribes not to have

+discovered the perverseness and vices of human nature, in general,

+they are so plain; though they called some things Virtues which were

+not--and some things Vices which were not. But reason never could

+suggest, or give a hint of any plan of restoration to a right temper

+or a holy and innocent condition. There is nothing--no principle in

+man--no light--or quality that can sanctify, purify, and regenerate

+the soul. But an inward renovation is absolutely necessary to moral

+happiness, to become like God, to be either conformed to his

+perfections, or fitted to enjoy his presence in heaven. The wisest

+and best heathen confessed it was not in man to heal the moral

+disorders of his nature, or to rectify the temper, so great was its

+obliquity; and affirmed that a superior power was needed to effect

+this, and to make us meet to enjoy forever the favour and friendship

+of the Creator of the Universe. They felt that a revelation was

+_necessary_ to lead and direct men how to live, so as to be hereafter

+blessed, and never once thought of disputing the possibility of such

+a thing. And nothing, in that Revelation which we enjoy, is plainer

+than the doctrine of efficacious grace, or more insisted upon than

+the need of a divine power to sanctify, purify, and change our

+disordered and depraved nature. Divine influence is essentially

+requisite, to renew us and to implant within the soul the principle

+of holiness. _Because the carnal mind is enmity against God: for it

+is not subject to the law of God, neither indeed can be.--But the

+natural man receiveth not the things of the spirit of God: for they

+are foolishness unto him; neither can he know them for they are

+spiritually discerned.--No man can come unto me, except the father,

+which hath sent me, draw him; and I will raise him up at the last

+day.--Not that we are of ourselves sufficient to think any thing as

+of ourselves, but our sufficiency is of God.--Paul may plant and

+Apollos water, but it is God that giveth the increase.--Yea they have

+chosen their own ways, and their soul delighteth in their

+abominations._

+

+Men do not chuse piety and virtue from any principle within

+themselves. They chuse their own evil practices which lead to ruin.

+They actually hate God and holiness, truth and religion, or their

+conduct would not be such as we see it is, when we carefully examine

+it. They are not willing to be, and to do, as they ought. They will

+not, though urged by the weight of the most powerful arguments and

+all the ardor of importunity, live up to the light which they have;

+or wisely and diligently improve the talents with which they are

+entrusted. They hide, like the slothful servant, their talent in a

+napkin. They have no disposition to improve it. They resemble the

+prodigal son, in the parable, wasting their substance in riotous

+living. All men have a propensity to wander from the truth. They do

+not, and never did, duly and faithfully, improve the light of reason,

+or those notices of God--of virtue--of the moral law which they had,

+or now have. All, of course, who shall finally perish, will be

+self-condemned. They will never have it in their power to say that

+their Maker has been, either unjust or hard with them; or to reply as

+the slothful servant did, _Lord I know thee that thou art an hard

+man, reaping where thou hast not sown, and gathering where thou hast

+not strawed. And I was afraid, and went and hid thy talent in the

+earth; lo! there thou hast that is thine._

+

+_In the sixth and last place,_ reason and conscience are insufficient

+to give us a full and complete system of morality, or moral truths.

+Let the system of morality taught and believed by the best and wisest

+of heathen nations, be candidly examined and critically inspected,

+and it will appear a maimed and imperfect, a broken and defective

+system. They had endless contentions about what they termed the CHIEF

+GOOD, that is, the real duty and happiness of man. One of their most

+eminent moralists reckons up more than one hundred different and

+contradictory opinions on this subject. Some placed it in

+self-indulgence: some in riches--some in insensibility--and all in

+that which never can render us blessed, and in which it can never be

+found.--Had any one leisure, and could summon up a sufficient stock

+of patience to collect from all the heathen writers on moral

+subjects, their various and self-contradictory rules of moral living,

+we should see how utterly unable _mere_ reason is to form a complete

+system of moral virtue.

+

+It would be great injustice to the subject before us, not to remark

+here, that some of the greatest moralists among the Greeks and

+Romans, had seen the writings of Moses, or the New-Testament, and had

+gleaned from them, a great proportion of the moral lessons which they

+delivered. Many of them, which is indeed much to their honour,

+travelled into the famous countries of Asia, where mankind were

+_first planted_ by the adorable Creator, and where communications

+from the Almighty were first made to man, and they returned home to

+their own countries, enriched with the learning of others. But with

+all these advantages none of them, Socrates, Plato, or Seneca, who

+were universally known to be most renowned for moral sayings, formed

+any thing like a full and perfect system. They leave out many

+important virtues. They admit many odious and horrible vices; such as

+self-murder, cruelty, incest, and revenge.--And they place all the

+virtues on a wrong foundation, and persuade to the practice of them

+from improper and weak, or sinister and wicked motives. Even the

+celebrated Cato, who gave forth many moral maxims--who was called

+honest, just, inflexible in integrity--who was said by his

+contemporaries to be possessed of a stern virtue, put an end to his

+own life, because he could not bear to be a witness of the corruption

+and degeneracy of the age, in which he lived.--Few crimes perpetrated

+by man can be more heinous than self-murder. There is something

+terrifying in the extreme to think of ushering ourselves, uncalled,

+unbidden into the presence of the Deity and into the invisible world.

+Many nations now in the world where the Gospel was never known or

+christian doctrines propagated, have no idea at all of the Creator of

+the universe, or immortality of the soul, or pious duties, or fear

+of, or love to God.--The heathen tribes of this Land, as those tell

+us who have had the best opportunities of information, where no

+European has disseminated any seeds of religious belief, have no idea

+who made them--or who made the world--or of duty to God. In the

+interior parts of Africa, a late traveller there, asserts, that

+various tribes, visited by him, as far as he could learn, had no idea

+at all of any God or religion, or even words to express any worship

+to be paid to any power above them. But admit this to be a mistake,

+still truth compels us to believe them extremely ignorant on moral

+and religious subjects. They have however as bright faculties and

+powers of mind as the nations who have the Gospel. The immense

+difference is to be ascribed principally to that very Christianity,

+which is, alas! so much neglected by us.--

+

+If we would know what light there is in man--what light all men

+have--or what help all need, we must see what nations, which never

+enjoyed any divine Revelation, have known--done--and believed as to

+God, Piety, and Morality. Superficial reasoners, men who indeed

+pretend to reason and philosophy--and reject the Gospel, and tell us

+of the sufficiency of nature's light--of reason and conscience--or

+any other principle, lose, and bewilder themselves by not fairly

+looking into the history of the heathen nations and their moral

+writings, and seeing what their ideas, notions, and improvements have

+been, and still are. Their history, in truth, is but one continued

+narrative of ignorance--idolatry--vices--unnatural

+lusts--wars--bloodshed--barbarity--and misery; and their moral

+writings, so far as they have reached our times, contain no just or

+full system of morality at all. If a man were to conform himself to

+the whole of their rules of moral living, and understood them all,

+his life would be a scene of inconsistence and error, vice and folly;

+and his end self-murder. Our modern scepticks, it must be carefully

+remembered, collect all their ideas of morality and of God, if any

+just ones they have, and so far as any of their ideas be just, from

+that very Religion which they reject. They are, therefore, like a

+wayward and perverse Child that disowns its parent, merely because he

+wishes him to be good and happy--to be and do right; and takes the

+indispensably necessary measures for this purpose.--And if, among the

+haters of Religion, any be found at this day who have adopted the

+Atheists Creed, under the splendid name of philosophy--it is a most

+striking proof of what is the subject of this discourse.--Upon the

+whole, we may come to this conclusion, that all the conduct of man,

+since the day he was expelled from the earthly paradise for his

+Apostacy, proves clearly, even to a demonstration, that there is no

+light in him, or guide to duty and happiness, which may be depended

+upon--or which is safe for him to trust to--or sufficient to lead him

+to GOD and GLORY. Without Christ and the Gospel, all is

+darkness--confusion, and despair. There is no hope, no help, no

+salvation, no true system even of morality, if we deny a Saviour and

+his Gospel. See what the pagan world is from the holy Apostle Paul.

+He will tell you the truth. He will not deceive you by

+misrepresentation.--But how can I read! How can you hear without

+confusion!--I shudder at their awful and horrible vices, and utter

+depravation of heart, and morals. _Professing themselves wise, they

+became fools. And changed the glory of the incorruptible God into an

+image made like to corruptible man, and to birds, and fourfooted

+beasts, and creeping things. Wherefore God also gave them up to

+uncleanness, through the lusts of their own hearts, to dishonour

+their own bodies with themselves. Who changed the truth of God into a

+lie, and worshipped and served the creature more than the Creator,

+who is blessed forever, amen. For this cause God gave them up to vile

+affections: for even their women did change the natural use into that

+which is against nature. And likewise also the men, leaving the

+natural use of the woman, burned in their lusts one towards another,

+men with men, working that which is unseemly, and receiving in

+themselves that recompence of their error which was meet, and even as

+they did not like to retain God in their knowledge, God gave them

+over to a reprobate mind, to do those things which are not

+convenient--being filled with all unrighteousness, fornication,

+wickedness, covetousness, maliciousness, full of envy, murder,

+debate, deceit, malignity, whisperers, backbiters, haters of God,

+despiteful, proud, boasters, inventors of evil things, disobedient to

+parents, without understanding, covenant breakers, without natural

+affection, implacable, unmerciful._--Here is a true account of the

+polished heathen of the antient Roman Empire: of their philosophers

+as well as of the vulgar. More ignorant and Savage nations and tribes

+are, if possible, still more vile.--What, then, is human nature? What

+is man's true state or character before renewed by divine

+grace?--What! is he as holy and innocent as Adam was when he was

+first formed? Is he, in his mind, fair and unspotted, as a clean

+sheet of paper?--Has he a light in himself sufficient to all the ends

+of spiritual life on earth, and eternal life in heaven! See what

+mankind are without the Gospel,--_Aliens from the commonwealth of

+Israel, strangers from the covenants of promise, having ho hope, and

+without God in the world._

+

+I think it proper, here, to subjoin a few passages of Scripture, out

+of many, which declare that mankind are corrupted and depraved--or

+that they have no principle within them, sufficient to enable them to

+attain to eternal life without the powerful operations of divine

+grace.--How full to this purpose are those words (Gen. vi. 5). _And

+God saw that the wickedness of man was great in the earth, and that

+every imagination of the thoughts of his heart is evil from his

+youth._--The Psalmist David fully testifies what man is when he puts

+himself forward as an example. _Who can understand his errors?

+cleanse thou me from secret faults.--Behold I was shapen in iniquity,

+and in sin did my Mother conceive me._--The prophet Jeremiah speaks

+of man's depraved state in very strong terms.--_The heart is

+deceitful above all things, and desperately wicked, who can know it?_

+It follows, _I the Lord search the heart,_ to give to every man

+according to his works. _If the heart be deceitful above all things,

+and desperately wicked,_ is it, at the same time possessed of any

+degree of a holy principle--or has it any light to guide it to

+heaven, or to be a sufficient directory in matters of faith and

+practice?--How the Apostle Paul viewed man as he is in himself,

+appears from the long quotation above made from him, and also from

+the following words--_What then are we better than they? no, in no

+wise, for we have before proved both Jews and Gentiles, that they are

+all under sin. As it is written, there is none righteous, no not

+one._--And again, _Now we know that what things soever the law saith:

+it saith to them who are under the law, that every mouth may be

+stopped, and all the world may become guilty before God--for all have

+sinned and come short of the glory of God._ The same inspired teacher

+leads the mind to the source of all, the sin of the first man, who

+stood as a public head for all his posterity. _Wherefore as by one

+man sin entered into the world, and death by sin: and so death passed

+upon all men, for that all have sinned._--Again, _you hath he

+quickened, who were dead in trespasses and sins._--Our blessed Lord

+himself says, _he came to seek and save that which was lost._ If we

+be not lost we need no Saviour, or atonement, or help.--It appears,

+then, with an evidence exceedingly strong, that all have sinned and

+come short of the glory of God--and that man, in a natural state, _is

+wretched,_ and miserable, and poor, and blind, and naked. He has no

+principle in himself, by whatever name it may be called, which can,

+being duly exercised, form him for the service of God on earth, or

+his immediate presence in heaven.

+

+What remains is to add a few reflections by way of improvement.

+

+1. And what hath been said teacheth us the importance of realizing

+the misery and ruin of the condition of all men, as they are born

+into the world. A want of belief, or due sense of this, leads to a

+denial of the Gospel--to a rejection of the propitiatory sacrifice of

+the Redeemer--to almost every heresy and error. Men cannot bear to

+admit so mortifying a truth as that of their ruined and fallen,

+guilty and miserable state. Pride rises up, and repudiates the

+unpleasing doctrine. One says we are not depraved: another affirms

+which indeed is the same thing, that we have a light of our own

+adequate to all the purposes of our salvation:--a third contends that

+there is a portion of real saving grace in every human heart. All

+these, in effect, disown the scripture doctrine of the text, the

+utterly ruined and perishing condition of man in himself. The truth

+endeavoured to be established in the above discourses, is that the

+light of reason or highest wisdom of mankind is insufficient to teach

+us the true and saving knowledge of God. It is of the utmost moment

+to realize this. _The world by wisdom knew not God.--Where there is

+no vision the people perish: but he that keepeth the law happy is

+he.--To open their eyes,_ is the design of the Gospel, _and to turn

+them from darkness to light, and from the power of Satan unto God,

+that they may receive forgiveness of sin, and inheritance among them

+that are sanctified by faith in me. Understand ye brutish among the

+people! and ye fools when will ye be wise? He that planted the ear

+shall he not hear? He that formed the eye, shall he not see? he that

+chastiseth the heathen, shall he not correct? he that teachest

+knowledge, shall he not know? The Lord knoweth the thoughts of man

+that they are vanity.--I know you,_ says our Saviour, _that the love

+of God is not in you._--Can any one who seriously believes the

+scriptures, hold that man has any principle, let it be termed how it

+may, that can be adequate to all the end of spiritual life here, and

+eternal life hereafter?--That there is in fact no saving knowledge of

+God out of Christ, is plain from Acts iv. 12.--_Neither is there

+salvation in any other: for there is none other name under heaven

+given among men, whereby we must be saved._ He that hath not the son,

+hath not the father. Deny Christ and reject his Gospel, and you

+reject life. Misery is, then, inevitable. You must realize that you

+are, in yourselves, lost and guilty,--wretched and undone,--hopeless

+and perishing.

+

+2. We infer from the foregoing subject the infinite grace and

+condescension of the Deity in making a _revelation_ of his will, and

+of the _way of salvation_ to mankind. He was under no obligation to

+do it. It would not have been either cruel, or hard, or unrighteous

+in him, to have withheld all pity from them, and to have let them die

+in their sins. Most justly might a holy and sovereign God have given

+them all over to the fatal effects of their own folly. It is no

+injustice or partiality in him to take one and leave another, because

+he is not obliged to have mercy on any one. If he reveal his will to

+any nation or people: or if he sanctify, pardon and save one

+individual, it is all of free grace. All the glory is his, when he

+sheweth mercy: all the shame and guilt of sin, if we die in our

+iniquities, are ours.--_Blessed is the people that know the joyful

+sound: they will walk, O Lord, in the light of thy countenance._

+

+If the great Lord of heaven and earth give his Gospel to one nation

+and not to another:--or if he pardon, renew and save one individual

+and not another: if he bestow upon one ten, upon another five, upon

+another one talent only: if he impart to one a disposition to

+improve, by his power and spirit, and not to another--does he do any

+wrong?--May he not do what he will with his own? Who can find fault?

+If all have forfeited every claim to mercy, who can complain of

+either cruelty or injustice on the part of heaven, if it be withheld?

+Where shall the vile monster, the impious wretch be found who will

+rise up and impeach the holiness, wisdom and benevolence of God,

+because he is a sovereign?--Let such if any there be come forward and

+make good their charge, for their controversy is with the Almighty.

+By him we are told that we are vile, guilty, perishing, and

+ill-deserving sinners, that there is no principle in us, while

+unrenewed, that is sufficient, duly cultivated, to our salvation.

+Such as affirm that there is, must dispute it out, with him whose is

+the Universe, whose is the power and glory. That he should condescend

+to reveal his will to us--to open a plan of life, of restoration to

+his favour, and to holiness, and happiness, is admirable grace, is

+such a display of compassion as may well excite within us, every

+grateful sentiment.

+

+3. We, therefore, further infer from the foregoing subject, the duty

+of gratitude that we enjoy the light and advantages of a divine

+Revelation. This light is rich and glorious: those advantages are

+many and precious. How affecting is the idea of the perishing state

+of man!--How is _the gold become dim and the most fine gold

+changed!_--Who but must weep over the situation of the heathen, that

+are without hope and without God in the world:--who are in

+darkness:--who are worshipping dumb Idols: who are bowing down to

+stocks and stones:--who have Gods many and lords many: who believe in

+polytheism, and have changed the truth of God into a lie:--who pay

+honours divine to the sun, moon and stars.--They do not know that

+there is but one God--or how to serve him, or that he can, and will

+pardon them. To them all is darkness and mystery. No ray of revealed

+light reaches them, and they have no rational view of moral and

+divine things.----Who made us to differ? Who ordered our birth and

+education in a land of Gospel light and liberty--a land of civil and

+religious freedom, while such an handful only of the human race

+either know or enjoy the rights of man?--We know or may know, duly

+using our reason and the light of the Gospel, the way of truth. We

+know that there is but one God, one Mediator, one salvation, one way

+to life eternal.--Happy are ye in knowing the Gospel of the grace of

+God--in having the holy scriptures in a language which you

+understand! Happy are ye in having the privilege of public

+worship!--_He showeth his word unto Jacob, his statues and his

+judgments unto Israel: he hath not dealt so with any nation: and as

+for his judgments they have not known them. Praise ye the Lord.--At

+that time Jesus answered and said, I thank thee O father, Lord of

+heaven and earth, because thou hast hid these things from the wise

+and prudent, and hath revealed them unto babes._--Why art thou, O

+America, so highly exalted--so eminently distinguished by all the

+light and privileges of the Gospel, and civil freedom!--How

+unnatural, how barbarous any of thy citizens, if they despise

+these:--if they exert any power to take from thee, thy glory--thy

+beauty--thy praise, the Gospel of the grace of God: or to oppose or

+corrupt it; or if they refuse to be thankful for it!--O for a note of

+praise sublime to ascend from every American tongue and fervour of

+gratitude to go up from every American heart to the throne of the

+Universe--that we have all the LIGHT, PRIVILEGES, and ORDINANCES of

+the christian religion:--delightful, pleasing, divine Religion, pure

+and undefiled!--May all our hearts welcome thee to our choice--and,

+then, we are happy. Thou art the glory of any land, the guide of the

+youth, the support of age, the solace of all thy friends!----_Happy

+is that people whose God is the Lord!_

+

+4. We infer from this subject, the absolute need of the divine

+teachings in order to be saved. We are not of ourselves sufficient to

+change our own corrupt hearts. Paul may plant and Apollos water, but

+it is God who giveth the increase. Means are to be employed--divine

+grace is to be sought importunately and perseveringly--the

+ministrations of the Gospel are to be attended upon diligently,

+carefully, and heedfully. But the power of God must call and quicken,

+sanctify and save the soul. Listen not then, for a moment, to such as

+tell you, that you have a treasure in yourselves, if you will attend

+to it, in a proper manner, which is sufficient to all the ends of a

+holy life, and future blessedness.--Such only deceive themselves.

+They do but dream in Religion. They are sadly ignorant of the first

+principles of the Oracles of God.--

+

+In the fifth and last place, we infer from this subject the

+obligation upon us to improve faithfully the light and advantages of

+a divine Revelation. We are particularly distinguished on account of

+our religious privileges. We enjoy the benefit of the outward

+ministrations of the sanctuary. Gospel truths, and ordinances are

+dispensed to us. The doors of God's house are always open to us. We

+have the holy Sabbath. On the part of God, what could have been done

+more for his Vineyard than has been done? Now all these advantages we

+are to improve, with faithfulness and diligence. Let _us_ never

+disesteem them, let _others_ say or do what they may, or speak ever

+so hard things of the Gospel, or its institutions. Profane and

+irreligious men will scoff at all serious piety. Let us never be

+seduced by the artifices of such, as lie in wait to deceive; or be

+ashamed of the Gospel of the Son of God; for it is the power of God

+unto salvation, to every one that believeth, to the Jew first and

+also to the Greek. If we abuse the light which we enjoy, and

+misimprove our religious opportunities and advantages, our guilt will

+be exceedingly aggravated, and our final ruin, if we perish,

+proportionately dreadful. _For that servant which knew his Lord's

+will and prepared not himself, nor did according to his will shall be

+beaten with many stripes.--For unto whomsoever much is given, of him

+shall much be required._

+

+

+

+DISCOURSE III.

+

+----------

+

+The ways in which the holy Scriptures are perverted by unlearned and

+unstable men.

+

+2 PETER, iii. 16. 17.

+

+_As also in all his Epistles, speaking in them of these things, in

+which are some things hard to be understood, which they that are

+unlearned and unstable wrest, as they do also the other scriptures,

+unto their own destruction. Ye therefore, beloved seeing ye know

+these things before, beware lest ye also being led away with the

+error of the wicked, fall from your own stedfastness._

+

+The holy scriptures, though by divine grace able to make us wise unto

+salvation, are almost wholly disused by multitudes, who nevertheless

+would wish to be thought friends to the religion and morals which are

+taught in them. They even lie by, in many houses covered with dust,

+as if of no consequence in the direction of human life, and unworthy

+of a careful attention or serious perusal. Their purity, their

+beauty, their sublimity, which some of the best and greatest

+characters that ever adorned human nature, have not only admired, but

+extolled, are overlooked, either through a want of discernment to

+acknowledge, or of taste to relish their merit.--Some read them only

+from custom or for amusement.--Others read them merely to cavil at,

+reproach, and pervert them. Others, again, search them, not to be

+guided by the light which they shall exhibit, but to support or

+confirm the opinions, which they have previously imbibed, and are

+resolved not to relinquish. Hence not only different, but

+contradictory principles are pretended to be drawn from them.

+

+Like all other things of importance and worth, they are liable to be

+abused and misapplied. It is however no valid, nor, indeed, plausible

+objection against their divinity, or usefulness, that they are

+capable of being misconstrued and misunderstood. If it please the

+majesty of heaven and earth to speak to man, at all concerning his

+duty and happiness as a moral agent, he must speak to him in man's

+language. But all human language is imperfect, capable of being

+perverted and wrongly construed--of course, the holy scriptures are

+so. In truth, every thing done by man is imperfect. He lives in an

+imperfect world. His language, when most refined, is imperfect.--It

+would therefore, bespeak a high degree of folly and inconsideration

+either to disesteem, or to think meanly of the holy scriptures,

+because they have been misimproved and profaned. And, it is equally

+disgraceful to reason and repugnant to philosophy to look upon them

+as fabulous, or to imagine that no certain and fixed system of

+doctrines is contained in them, merely because different sects of

+Christians have understood them differently, and drawn from them, not

+only different, but contradictory tenets.

+

+The serious mind will most sincerely regret, what cannot be

+acknowledged, that they have been so often and so grossly perverted.

+The candid and honest will not be prejudiced against them, or

+neglect, most diligently to attend to them, though they have been so

+much misapplied and misunderstood.

+

+To guard, therefore, against the danger and commonness of wresting

+and perverting the word of God to our destruction is a subject highly

+important and interesting in itself; at all times proper; but at this

+day, it is apprehended, to be peculiarly seasonable. It is a subject

+seldom discussed, but if properly managed may be eminently useful to

+all christian families and individuals. It may be made very

+subservient to advance the cause of rational religion, and to prevent

+the mind from what is visionary and fanciful in matters of infinite

+concern.

+

+The time and attention of the hearer will consequently be well

+employed, if his mind may be deeply impressed with the importance of

+rightly understanding the scriptures and with the greatness of the

+danger of wresting them to his own destruction, as is often done by

+unlearned and unstable men: and the pains and anxiety of the speaker

+will be amply rewarded, if he may but bring any assistance to, or

+suggest what may prevent any one, if it be, even, but one, from

+wresting them to his own destruction. For the salvation of one soul

+is of more worth than the material world, and the loss of one, or his

+final destruction is greater than words can describe. _For what shall

+it profit a man if he should gain the whole world and lose his own

+soul? Or what shall a man give in exchange for his soul._

+

+These considerations have induced me to make choice of the passage

+now read, as the subject of discourse at this time. It contains the

+danger and commonness of the sin of perverting and abusing the

+scripture to our destruction. It stands connected with the foregoing

+verses in this manner. St. Peter had been describing, with great

+force and solemn grandeur, the end of the world--the dissolution of

+the system of creation--and the coming of the son of man to judge the

+Universe. He speaks of the heavens passing away with a great

+noise--the Elements melting with fervent heat--the Earth and all its

+works being consumed in one universal conflagration--the day of

+judgment--the perdition of ungodly men--the new heavens and new earth

+wherein dwelleth righteousness--the perfection of felicity for the

+pious and virtuous. In the text he informs us, that St. Paul, his

+brother in the kingdom and patience of Christ, had, in all his holy

+Epistles to the Churches, spoken of these grand and solemn subjects;

+and that some things contained in his Epistles were difficult to be

+understood--that is, required attention and care not to misapprehend

+him. He does not mean that St. Paul was an obscure or unintelligible

+writer. This would have been a high impeachment and reproach. It

+would have been at the same time altogether unjust. For he is a

+nervous and plain writer. He is a strong and close reasoner. And his

+writings will be admired as long as there shall be either genius or

+piety in the world. The difficulty then of understanding some things

+penned by him, under divine inspiring influence, is not owing to any

+deficiency in perspicuity and clearness of style, but to the

+spiritual nature and grandeur of the subjects, of which he

+treated.--After this sublime description of the end of all things,

+St. Peter, in the two verses immediately preceding the text,

+addresses a most judicious and pertinent exhortation to the

+Christians, to whom he wrote, in these words: _Wherefore, behold,

+seeing that ye look for such things, be diligent that ye may be found

+of him in peace, without spot and blemish. And account that the

+long-suffering of our Lord is salvation; even as our brother Paul

+also, according unto the wisdom given unto him, hath written unto

+you; as also in all his Epistles, speaking in them of these things;

+in which are some things hard to be understood, which they that are

+unlearned and unstable wrest, as they do also the other scriptures

+unto their own destruction. Ye therefore beloved, seeing ye knew

+these things before, beware lest ye also being led away with the

+error of the wicked, fall from your own steadfastness._ The Apostle

+was extremely solicitous lest the Christians to whom he directs this

+catholic or general Epistle, should be seduced from steadfastness,

+and fell into the errors and delusions of wicked men, who were active

+in attempts to lead away others from the truth. Men who have embraced

+errors, are always busy in strengthening their party, by propagating

+their pernicious principles, and proselyting others to them. And

+upright and honest Christians are in danger of such, as lie in wait

+to deceive. They should, therefore, always be upon their guard lest

+they be seduced, and fall from their steadfastness. The _unlearned_

+and _unstable,_ who pervert scripture and people who are

+illiterate--of small reading and observation--who are given to

+change, are frequently altering their principles, laying aside the

+opinions which they once entertained, and taking up new ones. Such

+people as have not capacity and stability to weigh the reasons of any

+opinion, but believe as accident--passions, or prejudices dictate--as

+they chance to read, or hear. One Commentator thinks that the Greek

+word translated _unlearned,_ may mean _unteachable._ But I do not

+find that it is ever so used in any Greek author. Besides, if it

+were, it could not be the meaning of it here. _Unlearned_ then,

+_here_ means people of small reading--of little reflection and

+observation--especially of little knowledge in divinity--and of much

+conceit. And ignorance is usually confident and impudent. Such wrest

+and pervert scripture to their own destruction. They cannot, meekly

+and quietly, receive instruction from the knowing and learned: but

+undertake to interpret and explain for themselves and others. Being

+perverse and self-willed, they turn a deaf ear to what is offered by

+the wise and judicious. They lean to their own understandings. Such

+self _conceited_ and _ignorant_ people, and withal, _unstable,_ turn

+the scripture to a wrong and false meaning--make it speak what it was

+never intended to speak; and going by their false and erroneous

+interpretations, are plunged into fatal errors--and ruined

+forever--go down to the grave with a lie in their right hand--are

+left of God, in his sovereign pleasure, a prey to their own chosen

+blindness, and perish eternally in their heresies and delusions.

+Happy those who keep clear of such perverters of scripture!--To wrest

+the word of God to our own destruction, is to misinterpret and

+misconstrue it to such a degree--as to deduce from it fatal

+errors--or essentially false principles, and to live and practice

+according to such misinterpretations and misconstructions. The end of

+all this, is final ruin--or misery in a future world. How affecting

+the idea, that the scriptures, which were given to man for his only

+INFALLIBLE GUIDE through a world of sorrow and tears, and to meeten

+him for a full and perfect blessedness in heaven, should by a corrupt

+and perverse mind, be turned to his destruction! But alas! so they

+often are--have been in past ages, and will be in future.

+

+After thus introducing and opening the words selected for present

+meditation, it is proposed in dependence on divine strength, to

+enumerate and explain the various ways, in which _unlearned_ and

+_unstable men_ pervert the scriptures to their own destruction.

+

+They were given to us on purpose to teach and instruct us in the

+right way of worshipping and serving God in time, and preparing us

+for the glorious services and employments of the heavenly state. Our

+best good, here and hereafter, are aimed at, in that Revelation of

+the divine will, which we enjoy. Indeed our felicity, in

+subordination to the divine honour, is consulted in that manner, in

+which it ought to be, according to reason, and the nature of man,

+both in Creation and Providence, as well as in the sacred Volume. On

+the part of the Maker of all things there is no want either of wisdom

+to contrive our happiness, of grace to prepare us for it, or of

+goodness to effect it. Consequently, if we, at last, fail of life,

+the fault is alone imputable to ourselves. We are left to act out our

+own hearts, in regard to things divine: whether we will chuse the way

+of life or of death. Hence it comes to pass, that the scriptures are

+wrested or turned to our own destruction. That which was ordained for

+our good, is, by the amazing corruption and depravity of our hearts,

+turned into poison, misapprehended and misapplied. It may here be

+remarked, as worthy of special attention, that the reason why the

+word of God, in the writings of the old and New Testament, is so

+frequently and so grossly perverted, is not because these writings

+are not wisely composed and properly expressed; for they are

+plain--perspicuous--beautiful--and sublime to admiration; but because

+of the perverseness, wilful blindness, and vile prejudices of

+mankind. Had we a good and honest heart, or a single eye to the

+truth, we should not fall into any fatal or essential errors. Much of

+the corruption of human nature, therefore, is to be seen, in the

+strange and absurd constructions put upon particular passages of

+sacred Writ. And what is very surprising is, that all profess to be

+faithful and impartial; and the most through self-flattery and

+self-blindness, actually fancy themselves to be in the right. _This

+is the condemnation that light is come into the world, but men love

+darkness rather than the light_--the light of truth, or of true

+doctrines. People will not seek or come to the light of divine truth,

+because their deeds are evil. While unsanctified, they hate God. They

+hate his truth. They hate his ways. They delight not in the pure and

+strict principles of Religion. Hence all the Corruptions and Abuses

+of Christianity in former and later days; and perversion and

+misunderstanding of scripture.

+

+1. And one way in which primitive Christianity is corrupted, and the

+holy scriptures perverted and wrested to people's destruction is by

+refusing to take the words in their well known and established

+signification, and wishing to shape them to pre-conceived opinions.

+As they were written for our instruction and guidance in all things

+relating to faith and practice, so we are to abide by the common and

+obvious import of the words used. The only proper and just way of

+discovering the real and true meaning of scripture-words, is to see

+how they are generally used by the inspired writers. The most of the

+words, have a fixed signification, as much as any words can have.

+Those, whose import is hard to discover, are few in number, and

+relate to certain customs or rites in the antient nations, now in the

+lapse of centuries, unknown. And, none of these phrases necessarily

+obscure by reason of customs now unknown, contain essential

+doctrines. The things necessary to be believed in order to obtain

+salvation are few, and so obvious that none can dispute or mistake

+them, but those who chuse to do it. If any rule of interpreting

+scripture be so just, at first view, as to be incontrovertible, it is

+this, that it is to be its own expositor--it is to be interpreted by

+itself--passages not so plain or clear, by those which are as plain

+as words can be--things not necessary or essential, by those which

+are necessary and essential. Do we wish to know the true meaning and

+spirit of scripture, we are to observe carefully how the words used,

+upon which we may be contemplating, are generally used in other parts

+of scripture; what the common known import of words is; and also how

+the sacred writers generally use them. They are likewise to be

+understood according to the analogy of faith, or the system of truths

+most evidently taught us in divine Revelation. The figurative and

+metaphorical language is to be conceived of from plain and

+unfigurative. And both according to the subject treated.--When we

+open the sacred Volume, we should be willing to be guided altogether

+by what it contains. It contains what we are to believe concerning

+God, and the duty required of us. We should not aim to make it speak

+according to ideas and opinions on religious subjects, which we have

+previously formed--or bend it from its easy natural sense, to conform

+to certain favourite authors uninspired, whom we passionately admire.

+If we will arbitrarily, or at our pleasure, take scripture and compel

+it to accord to our tenets or principles, already imbibed, whether

+from accident or reflection, or from corrupt writers; being, mean

+while, resolved to get passages of scripture to favour or support

+them, whether wrongly or rightly applied, we are certainly guilty of

+the sin of wresting it to our spiritual hurt, or even final

+destruction. Because, in this way we shall never fail to misuse it.

+We shall make it say any thing, we please to admit--or to deny any

+thing we wish to have it deny. It can, of course, be no rule of life

+to us, or standard of faith. One man will make it say one thing, and

+another, a directly opposite thing. Hence, it hath been unjustly

+charged with contradicting itself, by infidel Cavillers.--Also,

+serious and honest minds, but not of extensive information, or

+accuracy of judgment, have often been bewildered and confounded by

+opposite and contradictory interpretations. Were men to pervert any

+good writer on common subjects, or any antient Classical author, as

+they do the word of God, they would be justly chargeable either with

+incapacity or disingenuity: they would be complained of for the want

+of fairness, or be accused of willful perversion. No person who

+pretends to own the truth of scripture can be honest in his enquiries

+after duty from it, who is not disposed heartily to take it just as

+it is, without compelling it to speak a language wholly foreign from

+its most obvious meaning. In general, it has one plain, fixed

+meaning. And this would be as easily comprehended, were we honest to

+ourselves, and diligent in our search into it, as the meaning of any

+plain good writer. To suppose otherwise would be not only to asperse

+the SACRED ORACLES, but to impeach the divine wisdom and goodness.

+Because, for the same reason that God, infinite in mercy and

+benevolence, would give to a world lying in sin and wickedness, a

+revelation of his will at all, he would give one that could be easily

+understood where there were good and upright intentions in studying

+it.

+

+2. Another way in which unlearned and unstable men wrest the holy

+scriptures to their destruction is by taking them unconnectedly and

+detachedly. If we pay no attention to the particular subject, on

+which the inspired penman is discoursing, it is not to be expected

+that the true sense will be obtained. For there is an order and a

+connexion in every good writer. He speaks according to his subject,

+and if we would not mistake him, it is incumbent upon us to attend

+carefully and critically to it. It is impossible for us to keep from

+misunderstanding an Author, if we overlook his subject or general

+scope and design. Each writer's stile or manner is particular to

+himself. And this is as true of the inspired writers, as of

+uninspired. The supernatural aids, with which the former were blessed

+by the immediate influence of the holy Ghost, did not destroy or take

+away this peculiarity. St. Paul's manner and diction for example are

+very different from St. John's, as every one who has any knowledge of

+language, must own.

+

+The occasion, likewise, as well as the subject, upon which the sacred

+penman is speaking, must be duly noticed. If we be doubtful about the

+real and true meaning of any passage of scripture, we must observe

+the persons or characters of whom, or to whom the words in question

+are spoken. Overlooking these, is a fruitful source of perverting

+scripture. If we will take scripture expressions in a detached manner

+regardless of the connexion, we can prove any thing and every thing

+we wish to prove, or support any scheme of principles, in religion,

+however absurd and irrational, even though blasphemous. In this way,

+usually, all erroneous persons, who adopt and zealously endeavor to

+propagate heretical principles, and divisive practices, conduct. They

+never hearken to the connexion or to the analogy of faith, but

+recite, at random, texts which in sound seem to accord with their

+singular notions. They never stop to examine, with coolness and

+candor, what may be offered against them, like rational men,

+impartially desirous of finding the truth, whether it shall make for

+or against them. This is an extremely common way of abusing and

+misapplying scripture. How frequently do _unlearned_ and _unstable_

+men practice it to their own destruction! And how often, too, do

+artful and designing men practice it, who know better, and who know

+that they are endeavouring to impose on the world! Many, no doubt,

+read and study the Oracles of God, on purpose either to misrepresent

+or ridicule them. To affirm this, is neither, it is apprehended,

+uncharitable or uncandid. For were not this actually the case, how is

+it possible, that there should be so many strange, absurd, and wild

+schemes of religion--such irrational and blasphemous principles--such

+gross corruptions of christianity. Many heresies, in the various ages

+of the world, and various christian countries, have sprung up to the

+disgrace of reason and religion:--dangerous and fatal heresies--and

+all from this fruitful force, MISUNDERSTANDING and MISAPPLYING

+particular passages of scripture detached from the general connexion,

+which may seem in the sound, or at first hearing, to support the

+tenets, which, the abettors of such tenets, adduce them to support.

+Some may be plausible. And when much art, sophistry, and false

+reasoning are used, may deceive even such persons as are, in a

+measure, upon their guard.

+

+All errors and false systems of doctrine not only originate from an

+abuse and perversion of scripture, but clearly argue the great

+degeneracy and corruption of human nature. Were not man a depraved

+creature, or were he as he was, when first formed in Paradise, he

+would never wander into erroneous principles. He would never be

+attached to them. He would never disgrace himself by unwearied

+efforts to proselyte others to them. Persons who have embraced errors

+like the troubled sea, whose waters cast up mire and dirt, are

+restless and uneasy. They have _committed_ themselves to the business

+of faction; and are zealous to diffuse the poison of their errors, as

+extensively as possible. Long since did our Lord make the remark; and

+every age and country have verified it. _Wo unto you Scribes,

+Pharisees, Hypocrites; for ye compass sea and land to make one

+proselyte, and when he is made, ye make him twofold more the child of

+Hell than yourselves._

+

+It is to the benevolent mind, painful to recollect, that errorists of

+every description, are more active and laborious to disseminate their

+mischievous opinions, than the lovers of truth are, the true

+principles. One cause no doubt is that false principles are pleasing

+to depraved nature. But the truth, in things moral and divine, though

+approved of by natural conscience and reason, is never approved of by

+the unsanctified heart. To receive the truth in the love of it, is

+the mark of a gracious state. It is one of the most amiable tempers

+which man ever exercises.--It is also melancholy to think, that

+persons who have embraced error, are far more anxious to gain

+proselytes to their FALSE CREED, than to promote peace, charity and

+holy living. They tithe _annise_ and _mint,_ and neglect the

+weightier matters of the law, judgment, mercy, and faith. They are

+not contented to enjoy their own singularity of opinion and practice,

+and the right of private judgment; but, like insurgents in civil

+government, go about to bring others over to their party.--Hence

+unhappy differences in the church.--Hence hard speeches and reviling

+of others.--Hence strange abuse and perversion of scripture.

+

+3. A third way, in which unlearned and unstable men wrest the

+scriptures to their own destruction, is by false glosses, strained,

+and fanciful comments, and indulging prejudice while it is read or

+heard. It would be tedious and endless to go over, even in

+imagination, with the strange and unnatural comments often put upon

+plain passages of inspired truth--or the parables used by our

+Lord--or the transactions recorded in scripture. Some glosses are put

+upon them, which a sober and thinking mind would conceive impossible

+to enter the fancy of man. I shall take leave to mention one, out of

+innumerable others which might be mentioned with equal

+propriety.--The transfiguration of our Saviour on Mount Tabor, has

+been cited, and commented upon, to prove that there are not

+Gospel-ordinances in the New-Testament-dispensation.--A man must have

+a surprising talent at discovering an _occult_ meaning in scripture

+to draw an argument against the _plain_ and _express_ Institutions of

+the Gospel, from that glorious transaction. Perhaps we cannot find

+among any disputers, such instances of evading, perverting, and

+twisting plain and obvious points, as among different sectaries of

+Religion. Truth, amid such collisions and oppressions, may eventually

+shine forth with a superior splendor.--It is therefore some

+consolation to reflect that the Christian Religion may be, in the

+end, advantaged, by the errors and divisions, which a holy Providence

+suffers to take place. They never can avail to destroy the cause,

+which they now dishonour. While we see, to our great grief, errors

+and delusion spreading, our minds ought to be deeply affected with

+the impression that we do not love, naturally, the great truths and

+doctrines of the Gospel. Mankind are exceedingly averse, naturally,

+from the soul-emptying--soul-humbling--Christ-exalting doctrines of

+God's word. And consequently, the scriptures are not read or heard

+with that honest intention to be led into all truth and duty, with

+which they ought to be. We often, hence, see them misunderstood and

+misapplied to the ruin of such, as thus wrest them.

+

+4. A farther way, in which the word of God is wrested from its proper

+meaning by _unlearned and unstable men,_ is their refusing, thro'

+pride and self-conceit the necessary helps to understanding them

+rightly. They look only on one side.--They read only on one side.

+Tradition, love of novelty or affectation, lead them astray. They may

+have so high an esteem of some ONE LEADER of a Sect--or inticing

+author--or may so biass their minds by envy, or prejudice, as will

+end in mis-understanding the word of God.--We should always suspect

+our own impartiality and honest views. We should ask ourselves such

+questions as these, "Am I willing to know the truth? Do I entertain

+no prejudices, unfounded and unreasonable, against such and such

+doctrines or modes of worship? Do not corrupt and selfish passions

+warp my judgment? Is not my admiration of such a way--or such an

+author--or regard to such a man, the cause of my imbibing the

+principles, I have imbibed? Do I make use of all the helps in my

+power to search out the true meaning of God's holy word? Do I repair

+to his house--to the authorised guides in his Church, for advice,

+light, and counsel? Am I afraid of delusion--of my own heart, and of

+temptations?"

+

+He who does not make use of all the assistances, to which, in the

+course of divine Providence, he hath access, in order to understand

+the right way of serving and glorifying God, is to be credited in no

+professions of impartiality or integrity, which he may make.----

+

+5. Another way, in which unlearned and unstable men pervert the holy

+scriptures, is reading them with a light, trifling and unserious

+mind, and refusing to seek to God for his grace and spirit to purge

+away our darkness and prejudices, our evil affections and vain

+imaginations. A trifling and light temper of mind is a very improper

+one to read the word of God--or to hear it with. If we be unserious

+when we read, it is not likely that we shall get any good from it.

+Our desire, when we either read or hear the word, should be to be

+spiritually benefited--to get heavenly light and instruction. We are

+to be guided and directed entirely by holy scripture, and to receive

+it just as it is. It should be prayerfully read. Our supplication

+should ascend to the fountain of grace and mercy, wisdom and

+goodness, that he would illuminate our darkened

+understandings--confirm our wavering hearts--establish our

+faith--undeceive us, if deceived--correct our errors, if

+erroneous--remove our prejudices against the great and essential

+doctrines of Christianity, if we be actuated by any--increase our

+regard to his own word--convince us of sin--save us from the

+seduction of false principles, the fascinating power of heresy--and

+direct our hearts into his love, and a patient waiting for Christ.

+More devoutly, and importunately, and perseveringly should we seek

+the purifying efficacy of grace divine, to save us from all delusion,

+and to prevent our placing religion in rites and forms, or outward

+observances, that we may not, being _led astray with the error of the

+wicked fall from our own steadfastness._

+

+6. Another way, and the last that will be now illustrated, in which

+unlearned and unstable men pervert or wrest the scriptures, is in

+holding that they cannot be rightly understood, without the same

+immediate inspiration of the holy Ghost which indited them. _For the

+prophecy came not in old time by the will of Man: but holy men of God

+spake as they were moved by the holy Ghost._ The question is not,

+whether a renewed heart be of great importance in gaining a true

+knowledge of the holy scriptures, and give a more lively, solemn and

+affecting impression of the truths, duties, and doctrines of the

+Bible: for this is readily acknowledged. But whether it can be

+understood, in its great principles and doctrines, duties and

+ordinances, by man, without the _immediate inspiration_ of the spirit

+of God. If it cannot, it can do him no good, while _uninspired._ And

+when _inspired_ he will need no written word. If God have given to us

+a revelation of his will, he intended it should do us good, and be

+our _sole guide_ in matters of faith and practice. But it can do us

+no good, if we cannot understand it. If unregenerated persons cannot

+understand the truths, duties doctrines and ordinances which it

+contains, it cannot be the mean of convincing them--reproving

+them--instructing them and warning them. And if we say, they cannot

+understand it, because it hath a _hidden_ and _mystical_ meaning: We

+really make it of no worth. We highly impeach it. The _spiritual_

+meaning of scripture is its _true_ meaning. The most _pious_ mind can

+only understand it, in its true sense. Surely we cannot be so rash as

+to say, that it is an _unintelligible_ book--like an _enigma._ And to

+say, that it has, beyond the real true meaning--a hidden and mystical

+one, is not only to say a very unreasonable thing, but is to make

+scripture dependent on man's fancy for its meaning. To do this, is to

+set the scripture aside altogether, and in effect to deny it. If none

+but Saints, or true believers in Christ can understand it, this

+consequence will follow, it must be, to all the rest of the world,

+USELESS.--And to pretend to any light or guide superior in us, to the

+word of God, is to renounce it, in truth or in realty.--The fact is,

+that the scriptures of the Old and New Testament are the rule, by

+which to try all suggestions and impulses:--the only standard. All

+our hopes, all our joys, all our doctrines, all our discipline, all

+our practices are to be tried by them. By them to stand or

+fall.--This is not intended to disparage the work and office of the

+holy Ghost in his awakening--sanctifying and indwelling influence on

+the soul. The holy spirit must sanctify and regenerate us. We wholly

+depend on the SOVEREIGN grace of God to save us. In ourselves we are

+helpless and hopeless. His word is to teach us. His spirit to

+sanctify us. And his son to redeem us. _By grace are we saved through

+faith, and that not of ourselves, it is the gift of God._--

+

+Guided by these sentiments, you will come to a right understanding of

+holy scripture, and feel the danger of perverting it; you will easily

+distinguish between truth and error.--Let the plain sense of

+scripture, not the suggestions of fancy, or supposed extraordinary

+impulses on the soul, or opinions of men, be your directory.--Search

+the Oracles of the one living and true God, with humility and

+integrity, with a desire to understand them--and a resolution to live

+up to their divine precepts--earnestly seeking to the throne of grace

+for divine light and teachings. Thus, may you hope that your diligent

+endeavours to know the right way of the Lord, will be crowned with

+happy success. _For the meek he will guide in judgment.--The meek he

+will teach his way._ AMEN.

+

+

+

+DISCOURSE IV.

+

+----------

+

+Stated prayer a duty binding on all men.

+

+ACTS ii. 21.

+

+_And it shall come to pass that whosoever shall call upon the name of

+the Lord, shall be saved._

+

+These words are a quotation from the prophet Joel. And the whole

+quotation is the text, from which St. Peter preached that powerful

+Sermon, which was the mean of converting three thousand hearers.--He

+very pertinently applies the passage from that prophet to the

+remarkable day and time, in which he speaks; being the day of

+Pentecost, when the Apostles, who were all in one place, of one

+accord, were endowed with miraculous gifts, and qualified to carry

+the good news of the gospel, according to their commission, over all

+the earth. And the words of the text inform us, in a very concise

+manner, what we are to do, in order to be saved. The condition of

+salvation, proposed in them, is as easy as it can be made,

+consistently with the honour of the law, attributes, and government

+of God. For he, being infinitely wise and gracious, never requires of

+any of his rational creatures either what is hard and cruel, or

+unjust and improper. As he hath been pleased to make us rational

+creatures and moral agents, so he ever more treats us as rational

+creatures. In all his laws, commandments, calls, precepts, and

+requisitions we are considered as being what we are. He never did,

+and never will, do any thing incompatible either with wisdom and

+justice, or benevolence and goodness. Indeed, were we to sit down,

+and in cool and dispassionate reasoning, to propose or desire our own

+terms of happiness, could we desire or wish for easier, than what are

+contained in the text. _And it shall come to pass, that whosoever

+shall call upon the name of the Lord, shall be saved._----It it so

+indeed?--May we be saved, if we will but accept of salvation, if we

+desire, or ask for it?--We certainly may. And it is a glorious

+truth.--It is a pleasing doctrine. It is a delightful thought.--Call

+not the Religion of the Gospel, therefore, unreasonable. Object no

+longer to its offers. No more consider it as requiring

+impossibilities of man. It is the perfection of beauty. It is reason

+itself:--divine in its nature:--rich in its promises:--plain in its

+essential precepts:--and heavenly in its tendency.----

+

+In the sequel, we will consider the condition, upon which Salvation

+is offered to us, in the text: or show that stated prayer is a duty

+binding on all men.

+

+The condition upon which Salvation is offered to us, in these words

+now under consideration, is _calling upon the name of the Lord. And

+it shall come to pass that whosoever shall call upon the name of the

+Lord, shall be saved._ Calling upon the name of the Lord is, then,

+the necessary condition of our being saved. How, therefore, the

+interesting enquiry is, are we to call upon the name of the Lord so

+as to be saved--or to be intitled to the promised blessing of the

+text?--The _name_ of the Lord here, and in a great variety of other

+places of holy Writ, means the attributes of the Supreme Being, his

+nature, and perfections; or God himself, the only proper object of

+religious fear and adoration. And _calling upon him_ for help and

+deliverance, in our troubles and distress, and looking to him for

+temporal and spiritual blessings, for all needed good for time and

+Eternity, is repairing to the throne of grace, that we may obtain

+mercy, and find grace to help in every time of need, or that we may

+procure a supply of spiritual provision to aid us, in our journey

+through life, and to prepare us for everlasting rest. _Let us

+therefore,_ says the Apostle, _come boldly to the throne of grace,

+that we may obtain mercy, and find grace to help in time of need._

+_Calling upon the name_ of the Lord is the usual scripture-phrase for

+STATEDLY looking to him as the fountain of light, of goodness, of

+wisdom, of mercy, and of power, by PRAYER, that we may obtain all the

+blessings, whether pertaining to the present or future world, which

+our circumstances and condition may render necessary. And we are to

+do this, in all the ways of his appointment, and which reason

+suggests as proper, whether public, social, or private. I say, which

+reason suggests as proper: for reason is given to us, to be

+diligently improved in the things of Religion, as well as of the

+world, in the concerns of our souls, as well as in our temporal

+interests, and much more so, as our spiritual concerns are infinitely

+more important than our temporal. To set aside reason in our

+enquiries about truth and duty, would be no less absurd, than to

+reject the light of divine revelation itself. Reason is a mortal foe

+to enthusiastic and visionary schemes of religion. And to deny its

+use or office in things of a spiritual nature, is not only highly

+absurd, but introductory to fatal delusions. He who will have nothing

+to do with reason in religion, is just prepared to admit any

+extravagance or error, whatever in doctrine and worship.----Reason

+and scripture never contradict each other. And with respect to the

+_stated_ duty of prayer as binding on all men, they are perfectly

+united. Reason pleads for it. Scripture demands it. And that _stated

+prayer_ hath a happy influence on every christian grace--on every

+christian temper--and on the whole of Religion has been generally

+allowed.

+

+_Calling upon the name of the_ Lord so as to be saved, includes the

+following things; sincerity,--devout affection,--constancy, or on all

+stated seasons,--perseverance,--penitence,--and correspondent

+practice. The manner in which the duty is to be performed is of the

+greatest moment. The temper of heart, with which we come to God, is a

+capital part of the duty.--_Sincerity,_ therefore, is implied in

+_calling upon the_ name of the Lord so as to be saved. This stands in

+opposition to all hypocrisy, or mere formality. No doubt, many have

+no more than the mere form; and while pious words and expressions are

+uttered, and with seeming reverence and devotion, the heart bears no

+part in the whole, but is wandering with the fool's eyes to the ends

+of the earth; goes after its covetousness; indulges vain thoughts; or

+is unaffected and indevout. The most suitable, pertinent, and happily

+chosen words may be used, where there is no correspondence of

+affection. Such merely external performances, or bare lip-service can

+never ascend with approbation to a holy and omniscient God, who

+searches the heart and tries the reins of the children of men.

+External acts of piety, without any devotion of the heart, can be

+considered in no other light than as hypocrisy and form; and

+hypocrisy and outward show of religion are most severely reprehended

+by our Lord, in the words of the prophet Isaiah. _Ye hypocrites well

+did Esaias prophecy of you saying this people draweth nigh unto me

+with their mouths, and honoureth me with their lips, but their heart

+is far from me. But in vain do they worship me teaching for doctrines

+the commandments of men._ Drawing nigh to God as his people, and

+honouring him with our mouths, while the heart is far from him,

+cannot be pleasing to him. There must be the fervour and friendship

+of an upright heart. St. James, likewise, directs us, in our

+approaches to a holy God, to avoid all hypocrisy and insincerity, or

+heart-iniquity. _Draw nigh to God and he will draw nigh to you.

+Cleanse your hands ye sinners and purify your hearts, ye

+double-minded._ We must not be double-minded, having one mind for

+God, and one for the world. Our aim must be to glorify God. Our

+warmest affections must centre in him, who deserves all love and

+praise, both of angels and men. We are told, in a most beautiful and

+affecting manner, by our Lord himself, in his conference with the

+woman of Samaria, of the absolute necessity of sincerity and devotion

+of heart in all our addresses to the throne of grace, whether public,

+social, or private.--_But the hour cometh and now is, when the true

+worshippers, shall worship the Father in spirit and in truth: for the

+Father seeketh such to worship him. God is a spirit and they that

+worship him, must worship him in spirit and in truth._ All right and

+acceptable worship is in spirit and in truth. To worship God in

+spirit and in truth is to worship him in a spiritual manner. And a

+spiritual worship is a sincere, holy, and devout worship. To worship

+God in spirit and in truth, is to worship him by the gracious aids of

+his spirit, and with a sincere upright heart, or with a devout temper

+of mind. To suppose that the only true and spiritual worship of the

+Deity, is in the hidden recesses of the soul, is not only a gross

+perversion of our Saviour's words, but to reject all worship of him

+altogether. To affirm that all true worship is to be performed in the

+secrecy and retirement or silence of the soul is to exclude all idea

+of worship, to deny that man is what he is, composed of body and

+soul, a material and immaterial part.--_Calling upon the name_ of the

+Lord so as to be saved is therefore worshipping him in spirit and in

+truth, or a devout frame of mind. All our religious duties, indeed,

+in order to meet with the divine acceptance and approbation, must

+flow from sincerity of heart.----

+

+_Again, calling upon_ the name of the Lord so as to be saved, is to

+worship him with _affection_ and _reverence._ When we draw near to

+God, his dread should fall on us and his excellency make us afraid.

+All right homage paid to him, is accompanied with reverence and Godly

+fear. The affections of the soul must correspond with the solemnity

+and importance of the duty performed. When we commune with God in

+prayer, we should stand in awe and sin not. In our petitions,

+supplications, confessions of sin, thankful acknowledgement of

+mercies, and adorations we ought to feel the deepest reverence and

+warmth, or fervour of affection. The attention should be composed,

+the thoughts collected, the affections engaged, and the whole soul

+solemnized. The words spoken are to be accompanied with devout

+exercises.--All the divine glories are to be revered. High, exalted

+and reverential thoughts of the Majesty of heaven and Earth, the

+great object of adoration and religious praise, are to be

+entertained. Before him angels bow. The homage of the heavenly world

+is paid with all lowliness and reverence. The blessed inhabitants,

+thousands and ten thousand times ten thousand, all stand before the

+throne, and in all the ardour, purity and sublimity of heavenly

+worship, cry holy, holy, holy, is the Lord of hosts, the whole earth

+is full of his glory. _Who should not fear thee,_ O Lord, _for thou

+only art_ HOLY is the language of celestial adoration. How can that

+mind, which has a proper sense of the infinite greatness and infinite

+Majesty of God, help being filled with the highest reverence? He is

+the king immortal, eternal, invisible. He dwells in light

+unapproachable and full of glory. He is the blessed and only

+Potentate, gracious, merciful, slow unto anger,

+long-suffering--forgiving iniquity transgression and sin, but will by

+no means clear the guilty. The heavenly arches resound with his

+praises. The temple of the universe is filled with his presence. All

+nature exhibits his glory. This is that which he hath said, he will

+be had _in reverence by all them that draw near to him: and will be

+sanctified by all the people._ If the affections of the heart do not

+go up to heaven, with our petitions and supplications, they will be

+all in vain. _Let us,_ says the prophet Jeremiah in his lamentations,

+_lift up our hearts, with our hands, unto God in the heavens._ There

+must be the internal homage of the heart, as well as external. Both

+are necessary. Both must go together--Again--says the Apostle Paul,

+_I will therefore that men pray every where lifting up holy hands

+without wrath and doubting. Holy hands_ and without _wrath and

+doubting_ imply the affections and reverence of the heart:--having no

+malice or bitter passions toward fellow worshippers.--We are

+directed, in the Epistle to the Hebrews, in this manner, _Let us have

+grace whereby we may serve God, with reverence and godly fear._ Deep

+reverence and pious fear are requisite in all our addresses to a

+prayer hearing God. We are, moreover farther commanded not to be

+_slothful in business; but fervent in spirit, serving the

+Lord._--Fervour and warmth of affection should attend, therefore, all

+supplications to the throne of grace. A really pious and devout heart

+is the chief ingredient in all acceptable worship.

+

+Another particular necessarily implied, in _calling upon the name_ of

+the Lord so as to be saved, is _constancy,_ or doing it on all

+_stated_ seasons and proper occasions. He who objects against the

+_stated_ worship of God on proper seasons, really discards all

+worship. The rule of worship is the divine word, and not any supposed

+internal impulse on the soul. We cannot know HOW or WHEN to worship

+God, but by his word. And internal, separate from external homage, is

+not sufficient. The whole man must bow before the God of the whole

+earth. To present ourselves _statedly_ before him, is only to offer

+him that homage which reason and nature demand. As the good man is

+said to be sanctified throughout in soul, in spirit and in body; so

+it is but fit, in the very reason and nature of things, that he

+should render unto God homage in all these respects. There must be

+outward reverence and composure, and proper expressions of the inward

+fervors of the mind. We are to give others proofs that we worship

+God. We are to glorify him by social and public prayer. All creation

+as it were, the heavens over our heads, and the earth on which we

+dwell, _silently_ worship its glorious author. By men the praises of

+creation should be rendered _vocal._ As a Priest in the temple of the

+Universe, he is to present prayer and praises to the almighty

+Architect. Shall he be dumb in praising his God, like the _mute fish_

+that can only mean his praise? What was the faculty of speech, which

+so distinguishes man from all the brutal world, given to us for? Why

+were we made with social powers? was it not, that we might _jointly_

+honor, by prayer the Maker of our frame? If so, there must be STATED

+SEASONS for such divine and heavenly employment. Every work and

+purpose under the sun must have a _stated_ season. And the more

+important the work, the greater the need for a fixed season, in which

+to perform it. If God is to be served at all, there must of necessity

+be certain _fixed seasons_ in which to serve him. He would not

+command us to serve him, and allow no fixed time for his service. He

+is the God of order and not of confusion. He will have every thing

+done decently and in order. So important and heavenly an employment

+as that of worshipping and serving him, above all things, must have

+_stated_ seasons. To deny any _stated_ seasons of worship, is to

+rebel against reason, scripture, and common sense. Every body, of

+common sense, knows that if an important work be assigned us to

+perform, there must be a proper time fixed upon in which to perform

+it. We are not to consult our own feelings or inclinations, as to the

+seasons of worship, but when the _hour_ of prayer comes, that is, the

+_stated_ and fit seasons, we must engage in it, and prepare our

+hearts to seek the Lord; depending on the assistances of divine

+grace; knowing that the preparation of the heart and answer of the

+tongue in man, are both from the Lord. The great original law of

+worship, is _Thou shalt worship the Lord thy God, and him only shalt

+thou serve._ All intelligent creatures are bound, by the most

+powerful of all ties, to do this. All men, wherever they dwell, are

+obligated by Creation, to serve the Creator in all the ways, in which

+they are capable. Preservation in being lays also a solemn bond upon

+them. The relation of creatures to a Creator does the same. All the

+glorious excellencies of the divine character make it an

+indispensable duty to pay him honour divine. Indeed, the adorable

+attributes of God bind us to worship and serve him. And it is as

+plain, as any point in moral duty, that there must of necessity be

+_stated_ seasons, therefore, of worship. Under the law, by God's own

+appointment, were the _morning_ and _evening_ sacrifices. Nature

+herself fixes upon these seasons. The sun in the firmament teaches us

+the same lesson. The pleasing succession of day and night points out

+the _seasons_ for family and secret worship. And the Institution of a

+christian sabbath, specifies the _stated_ periods of public worship.

+

+Besides these _stated_ seasons appointed and determined by nature and

+scripture, there are other fit and proper occasions, as Providence

+may order and overrule things, by either favors or frowns, whether

+public or private, personal or relative. Upon all _fit_ occasions, as

+well as _fixed_ and _stated_ seasons, our prayers are to ascend to

+the Almighty ruler of the Universe.--We are to acknowledge him, in

+all our ways. But we cannot acknowledge him as a prayer-hearing God,

+without actually praying to him, in all his appointed ways. We are to

+own him, as a prayer-hearing God, as well as an omniscient,

+omnipresent, omnipotent, merciful, glorious, holy, and bountiful God.

+And no man can devise any way of acknowledging him as a

+prayer-hearing God, but by actually applying to him, _statedly,_ in

+prayer. That he is a prayer-hearing God, we are expressly assured, in

+these remarkable words: _O thou that hearest prayer, unto thee all

+flesh shall come._

+

+It may be, further, observed that _stated_ seasons of calling upon

+the name of the Lord, are essential parts of the duty of worshipping

+and owning him. Without _stated_ seasons the duty will die away, and

+wither, like a plant when the root is materially injured. If man have

+no _stated_ seasons to worship God, he will either wholly omit, or

+infrequently practice the important duty, indeed, one of the most

+important, of human life and of all Religion, or he will negligently

+or carelessly perform it. In the very reason and nature of the case,

+there must be, therefore, _stated_ seasons of worship, stated seasons

+for public worship, stated seasons for family worship, and stated

+seasons for secret worship. To have no stated seasons, will, in the

+end, be to reject the duty altogether. In regard to the support of

+animal life, though the appetites of hunger and thirst be given as

+directories, still mankind in general have found it necessary, to

+prevent intemperance and to preserve health to have _stated_ seasons

+for partaking of food. But in regard to the spiritual life, the

+preservation of religion in the soul, how much more necessary to have

+_stated_ seasons for the performance of prayer, which is essential

+not only to the flourishing state of religion in the soul and in the

+world, but to its very existence. Such alas! is the deplorable

+corruption of our nature, that if we will only worship God, when our

+inclinations direct, or some supposed internal whispering in the

+recesses of the soul, that we shall SOON FORGET all our obligations

+to him, who is our Maker, Preserver, and bountiful Benefactor. He who

+denies the _stated_ seasons of worship cannot be considered, in any

+other light, than the enemy of all religious adoration and homage.

+

+There must, also, be _perseverance_ in calling upon the name of the

+Lord, as well as _stated_ seasons, in order to be saved. Perseverance

+is necessary in order to be successful. It demonstrates sincerity. It

+evinces engagedness. As to worldly good, perseverance and patience

+will work wonders. The diligent hand maketh rich. What wise and great

+achievements have ever been accomplished without perseverance? Would

+we succeed in our wishes to obtain and secure temporal felicity we

+must hold on our way. In religion the direction is to go on from

+strength to strength, to add one degree of grace to another, to be

+faithful unto the death, would we receive a crown of life. And

+perseverance in calling upon the name of the Lord alone proves our

+being in earnest.

+

+To perform the duty only for a short space or infrequently, to begin

+the practice of it, and then omit it is a fatal symptom of hypocrisy.

+Hypocrites never persevere in calling upon God, in a serious and

+devout manner. It is the observation of an eminent Divine, "that

+Apostacy begins in the omission of prayer." As the source of all

+irreligion and wickedness is forgetfulness of God, and not setting

+him before us; so the first sign of a man's being disposed to

+religion and the service of God is betaking himself to prayer;

+_behold he prayeth._ And as a religious concern first shows itself in

+prayer, so the first symptom of declension, the first step to

+Apostacy is the neglect or careless performance of it. Speaking of

+the hypocrite, it is said, in the book of Job, _Will he always call

+upon God?_ As much as if it had been said, it is a mark of the

+hypocrite that he will not continue to call upon God. He will omit

+it. He will pretend excuses for the neglect of it. He will profess to

+disbelieve the obligation of _stated_ worship. Or he will attend only

+to the duty, in times of trouble and affliction, or under some

+awakening Providences.

+

+We are commanded to persevere in the duty. _And he spake a parable to

+this end that men ought always to pray and not to faint._ Men are

+never to relinquish the practice of devotional duties, under any

+temptation or pretext. They are to be continued as long as life

+continues. While life and breath last, our prayers or devotional

+exercises are to be attended upon, at the stated seasons. The Apostle

+speaks of rejoicing in hope, being patient in tribulation,

+_continuing instant in prayer. To be instant in prayer_ is to attend

+upon it, in all proper ways, and upon all fit occasions, and also to

+be fervent in it. And to _continue instant in it_ is to persevere in

+the practice of devotional duties as long as it shall please God to

+prolong our probationary existence. He who relinquishes or

+infrequently attends upon prayer is either in a delusion, or in an

+unconverted state, whatever may be his pretext. A really good man who

+has experienced a work of renewing grace on his heart, cannot long

+deny or omit _stated_ devotional exercises. For prayer is the very

+breath of the new Creature. It is recorded of St. Paul as soon as he

+was converted, _Behold he prayeth._ This is equally true of all

+regenerated persons. They will be punctual and constant in their

+addresses to heaven, at the _stated_ seasons. You cannot keep them

+from the throne of grace. They would not be hired to keep from it,

+for immense treasures, or even worlds. The holy heart will no more

+drop the duty of calling upon the name of the Lord STATEDLY than it

+will cease breathing. It is a delusion to relinquish so important a

+duty as _stated_ prayer, in its various forms, because we may have

+heretofore been insincere or indevout, careless or formal in it. That

+spirit, which leads any to undervalue or to neglect prayer--to deny

+or turn away from the due seasons or methods of it, is not from

+heaven, but is the spirit of error and impiety. Only hear how plain

+the scripture is on this point. _Pray,_ says the Apostle to the

+Christians at Thessalonica, _without ceasing_: that is, continue and

+persevere to the end of life, in calling upon the name of the Lord:

+ever maintain a devotional frame of mind: pray on all proper

+occasions and fit and _stated_ seasons. Again--says he, _pray with

+all manner of prayer._ This, in all reason, must include every kind

+of prayer, public, social and secret. What, can we comply with this

+express command, and yet neglect family-worship in our houses--or

+public _stated_ worship on the Lord's day--or religious retirement?

+No words can enjoin _stated_ family worship, if these do not. He who

+can deny family religion or prayer, in the face of this passage of

+inspired truth, must have a wonderful talent at perverting scripture,

+and wilfully close his eyes upon a light, which nothing, but high

+criminal prejudice, can prevent our discerning.--The happy influence

+of calling upon the name of the Lord, _statedly,_ morning and

+evening, in our dwellings is indeed very great. "While a desire of

+imitation is confessedly a strong principle of action, one bright

+domestic pattern, in a person of superior character and authority, in

+calling his family to devotion, every morning and evening, will have

+more effect upon all beneath and about him, than a thousand dry

+instructions."--I shall here take leave to repeat some weighty and

+judicious sentences from an excellent and pious Author. "If," says

+he, "you neglect the duty of family prayer it will encourage and

+authorize their neglect. They may omit it in their families; and

+their Children's, Children may omit it; so that perhaps before the

+end of the world, there may be hundreds, and even thousands,

+descended from you, who have in effect learnt irreligion and impiety

+in your houses, and from your example; or at least have never learnt

+religion there. Yea, perhaps, Christ when he cometh to judgment, may

+find some of your descendants among the wicked, who shall be _burnt

+up as stubble_; and their wickedness and misery may be traced up as

+high as your neglect of family worship, and be in some degree,

+charged to your account. Now, can you say this is not probable? And

+if it be probable, is it not very shocking? You had a thousand times

+better have your families beggars, than leave them enemies to God and

+strangers to prayer. Whereas by a faithful care in this duty, you may

+leave a sweet savour behind you; a _praying seed,_ that shall be the

+support of religion in every future age, and your joy and crown of

+rejoicing at the appearance of Jesus Christ. I firmly believe, there

+will not be a heavier article in any man's charge at the great Day,

+than this, that he _cut off the entail of religion in his family_;

+suffered it to die in his hands, after it had been conveyed down to

+him by his pious ancestors; and left an ungodly Seed to be the

+reproach of Christianity, and spread impiety and irreligion through

+all succeeding generations to the end of the world." But the careless

+omission, in point of heinous guilt, is not to be compared with the

+wilful denial of family-worship. What can we think of those, who upon

+a pretended internal impulse or principle, deny and vilify the duty,

+and exert all their efforts to induce families to discontinue the

+practice of it? They are given up to strong delusion to believe a

+lie. What a bitter enemy to religion is that man who denies it to be

+duty, and refuses to call upon _the name_ of the Lord in his

+dwelling! Even were the evidence of the duty of family worship, much

+weaker than it is, we should suppose every good man would _statedly_

+perform it; because such a high privilege, and happiness.--Calling

+upon the name of the Lord so as to be saved, is doing it

+perseveringly--in all the ways appointed, in God's holy word, in

+public--in the family--and in secret.

+

+It may be, added, with evident propriety, that _calling upon the name

+of the Lord so as to be saved,_ implies doing it, penitently,

+believingly, and through the mediation and atonement of the son of

+God. Without true penitence, or godly sorrow, without a Gospel

+faith--without offering all our desires and requests to heaven in the

+name of Christ, we cannot be saved. What are the sacrifices of

+God--such sacrifices as he will be well-pleased with and own! The

+sacrifices of God are a broken spirit; a broken and contrite heart,

+he will not despise.--To whom does he look with a propitious smile?

+To the humble--the penitent--the believing--the poor and contrite in

+spirit. We are to seek the Lord while he may be found--to call on him

+while he is near. We are to ask in faith. We must go to a

+prayer-hearing God in a believing manner.--We are to seek the needed

+blessings, both temporal and spiritual, in the name of Christ. _And

+whatsoever ye do, in word or deed, do all in the name of the Lord

+Jesus, giving thanks to God and the father by him._ All our

+prayers--petitions for mercy--confessions of sin--and thanksgiving

+must be in his name, on his account, and through his sacrifice and

+mediation. Our father who is in heaven, can hear us only through him.

+The prayers of faith will be heard--and when heard, answered in that

+time and way, which, upon the whole, shall be best, most for the

+divine glory and our good. In all our wants and distresses divine

+favourable interpositions may be hoped for, if sought in faith. Our

+Lord himself says, _Whatsoever ye shall ask in my name believing, ye

+shall receive_--receive in such a manner--and such measures--and at

+such times, as infinite wisdom sees meet; if not the very identical

+or individual mercy sought, still what, all things considered, is

+best. Christ, farther, informs us in regard to the duty of prayer in

+these most encouraging words, _Whatsoever ye shall ask in my name,

+that will I do, that the Father may be glorified in the son._--Again,

+_If ye shall ask any thing, in my name, I will do it:_ that is, all

+your prayers shall have a gracious audience and acceptance. That

+shall be done for you, by a wise and merciful God, which shall be

+most for his glory and your good, though, at present, painful to you,

+or even ever so contrary to your wishes or hopes.----

+

+To call upon the name of the Lord so as to be saved is then to call

+on him, in deep repentance--unfeigned Gospel-faith--and through the

+merits, righteousness, and mediation of his ever-well beloved son.----

+

+Finally, _calling upon the name of the Lord so as to be saved_ is to

+walk and conduct agreeably to our prayers. He who goes to the throne

+of grace in a right manner, and so as to be accepted by a gracious

+and holy God, will live and converse, in a virtuous, prudent, and

+meek way: that his practice and prayers may not contradict each

+other. No one can be sincere or in earnest in his devotional

+exercises, who does not aim to live accordingly. To pray fervently

+for the pardon of sin, and not to be sorry for our offences is

+absurd. To implore of God his grace to sanctify us, and not to use

+all the means of sanctification, is to trifle. To ask for his

+restraining power to preserve us from vice and temptation, and at the

+same time, to indulge ourselves in sin, and go in the way of

+temptations is hypocrisy. To implore the gracious aids of the holy

+Ghost to purify our souls, to enlighten our understandings--to subdue

+our stubborn wills--to enable us to cultivate the benevolence,

+meekness, and humility--the peaceableness, forgiving, condescending

+temper of Christianity, and not, at the same time, endeavour to act

+up to those glorious principles, is to show that we are but feigned

+petitioners for the blessings we devoutly crave. It is essential to

+all acceptable prayers, that we live according to them. To supplicate

+the throne of grace to have all sin subdued in us, and not to take

+all possible care to avoid all the occasions and ways of sin is but

+mockery. When we seek to God for his grace and power to convince

+us--to sanctify us--to reclaim us from our sinful wanderings--to

+guard us from false principles--to remove prejudice from us--to build

+us up in holiness and faith unto his heavenly kingdom--to enable us

+to do all his will, to submit to his government--to comport with his

+Providential dispensations, we are to improve all our best endeavours

+to live and act accordingly. Can he be pleased with any prayers,

+unless the deportment and conduct be answerable, in the supplicants?

+The prayer of the upright is God's delight. The sacrifice of the

+wicked is an abomination to him. If we love vice, and live in the

+commission of known iniquity, our prayers, however many we make, or

+however long, or seemingly devout, cannot be pleasing to a holy and

+sin-hating God. The Psalmist says, _If I regard iniquity in my heart,

+the Lord will not hear me._ Such as are

+impenitent--unbelieving--profane and vicious God will not own and

+graciously hear, though they offer many and long prayers to him. We

+must act agreeably to our petitions for mercy, if we would be saved.

+None can be saved, who will not statedly call upon the name of the

+Lord, as they are able: and, at the same time, practice according to

+their prayers. An unholy person cannot be saved while such. A

+prayerless person cannot be saved as such. To omit stated prayer, in

+its various forms, ALLOWEDLY, is to bar against ourselves, the gates

+of heavenly blessedness. It is to thrust ourselves out of the kingdom

+of glory. It is to plunge ourselves into misery. That our hearts and

+practice must correspond with our prayers, in order to meet with the

+divine acceptance, or be graciously answered, is plain from the

+following passages of Scripture.--_And whatsoever we ask, we receive

+of him, because we keep his commandments, and do those things that

+are pleasing in his sight.--If any of you lack wisdom, let him ask of

+God, that giveth to all men liberally, and upbraideth not: and it

+shall be given him. But let him ask in faith, nothing wavering: for

+he that wavereth is like a wave of the Sea, driven with the wind and

+tossed. For let not that man think that he shall receive any thing of

+the Lord.--Now we know that God heareth not sinners, but if any man

+be a worshipper of God, and doth his will, him he heareth.--If ye

+abide in me, and my words abide in you, ye shall ask what ye will,

+and it shall be done unto you.--Then shall ye call upon me, and ye

+shall go and pray unto me, and I will hearken unto you. And ye shall

+seek me and find me, when ye shall search for me with all your

+heart.--The Lord is nigh unto all them that call upon him, to all

+that call upon him in truth.--Lord thou hast heard the desire of the

+humble: thou wilt prepare their heart, thou wilt cause thine ear to

+hear._ Many more texts, which speak the same language, might easily

+be collected. But these are deemed amply sufficient to convince every

+mind which can be convinced at all, that our hearts and lives must

+correspond with our prayers--must be of the same tenour or the latter

+will not be heard, or the blessings implored, be granted, or the

+mercies sought, be imparted.--Thus have I considered the condition of

+salvation, specified in the text, _calling upon the name of the

+Lord;_ or that stated prayer is a duty binding on all men.

+

+Calling upon the name of the Lord is the common language of scripture

+for addresses to the mercy-seat of God by prayer, in all its forms,

+public, social, or secret. One must be included as well as the other.

+All must be equally included. For if we may lawfully shut out one, we

+may the others, with as much propriety. When such general expressions

+are employed, in the sacred writings, the only just and true way of

+interpreting them, is to extend them to all the parts or branches of

+the duty enjoined;--and _farther,_ none can rationally hope to enjoy

+the blessings promised, unless they perform, in its true meaning and

+spirit, the condition upon which the blessings or good promised, are

+suspended. Thus, if we would be saved, we must call upon the name of

+the Lord, according to the true meaning, extent, and spirit of this

+duty. And all that do, shall be saved. There will not be one

+exception. God's word of promise is sure; never will fail. If we

+perform the condition as required, the event--our salvation is as

+certain, as the word of God can make it.--

+

+It may be subjoined, here, before we close the discourse, that

+calling upon the name of the Lord, may include a sincere engagement

+in the whole of Religion--not the duties of piety and devotion

+only--but of sobriety and righteousness and service of God, in an

+upright manner, believing his truths--studying his will--obeying his

+laws, comporting with his Providence--and living as his obedient

+children.----

+

+As the conclusion of the whole, we cannot but be highly delighted

+with the easiness of the terms of salvation. They are as easy as they

+could be consistent with the law, character and attributes of the

+Supreme Being; as they could be, and be compatible with his holiness

+and sovereign mercy.--Herein, the wisdom and the goodness of the

+Maker of all things shine with a conspicuous Lustre. He always acts,

+indeed, with the highest wisdom, and with perfect benevolence. He

+requires of us only what is reasonable to be required. And the

+reasonableness of the Christian system is among the most satisfactory

+and powerful evidence of its truth and divinity.--It is divine in its

+nature--pure in its laws--rich in its promises--plain in its

+duties--pleasing in its hopes--sublime in its prospects--supporting

+in its consolations--grand in its offers--and in its rewards,

+glorious beyond all that can be imagined in the perfect state.--We

+are to call upon the name of the Lord, in a right and pious manner,

+and be saved.--And to this duty of calling upon the name of the Lord

+we are bound by the strongest of all ties--by our creation--by our

+preservation--by our redemption--by all the favours of Providence--by

+our dependence on God--by his glories--by his goodness--by his

+omniscience--by his omnipresence--by his faithfulness--by our own

+interest--by our innumerable wants, for soul and body, for time and

+Eternity. And may we be saved, if we will do it, in that manner, in

+which we ought?--Certainly we may. And could we desire mercy upon any

+lower condition?--If we murmur and complain of this, we discover the

+basest and vilest temper: and deserve everlasting exclusion from the

+blissful presence of a holy and gracious God. We must be speechless,

+if condemned FOREVER.

+

+

+

+DISCOURSE V.

+

+----------

+

+The duty of public worship, and its beneficial tendency.

+

+MATTHEW iv. 10.

+

+_Then saith Jesus, get thee hence Satan, for it is written Thou shalt

+worship the Lord thy God, and him only shalt thou serve._

+

+It is becoming fashionable not only to disesteem, but to speak

+lightly of the worship of the supreme Being, the fountain of all

+existence and blessedness. It is to be deeply regretted, that, by

+many his name is profaned, his sabbaths disregarded, his ordinances

+neglected, and all worship of him habitually omitted. Nay, it is even

+with one class of people, whose number is not inconsiderable, growing

+into a maxim, or kind of aphorism, that all Religion consists in

+doing right between man and man, in promoting the temporal welfare,

+the order, and best civil good of society. This is openly affirmed by

+men who pretend to clearness of thought, eminence of abilities, and

+extensive reading; and echoed by their admirers and imitators. They

+earnestly contend that Moral Virtue, or doing good to man is the most

+acceptable offering to the divine Being, and not only the most

+acceptable, but the only rational and acceptable worship, which can

+be performed by us to our Maker, Preserver and Benefactor. Having

+gone this length, they are compelled to take one step more, and to

+assert that all other Worship, or what have usually been called

+exercises and acts of Piety, are of no worth, are mere superstition

+and folly, fit only for the vulgar, or to amuse the uninformed and

+unenlightened. They forget not, at the same time, to remind us, that

+this superstition, as they term it, is nursed by an interested and

+mercenary Priesthood. But the fact is, that a system of Religion,

+which leaves out the duties we owe to God, is an essentially

+defective system: and no man of reflection and discernment, who is

+not a disbeliever in the divine Excellence and revealed religion, can

+adopt it. For men of thought and good capacities to deny or object

+against the duties, due from us to the FIRST CAUSE OF ALL THINGS, is

+quite unaccountable, provided they, at the same time, pretend to give

+credit to any religion at all. But what is still more strange is,

+that any who pretend to love and fear God, should yet deny all stated

+worship of him, whether public, social or secret, and refuse to

+engage in any duties of devotion, until moved or impelled thereto by

+some supposed inward impression. This, all must see who exercise

+their reason, is in effect to deny, and virtually to renounce all

+divine worship.--And whatever such may profess or declare, so it is,

+has been, and always will be judged, by all rational men.

+

+A greater service, therefore, cannot be done to the true and

+spiritual Religion of Jesus Christ, to morality, to order, to virtue,

+and the happiness of the Community, than to explain and urge the

+obligations, advantages, and importance of stated public worship.

+This is now proposed. The low condition of Religion and the existing

+circumstances of our Land, have induced me to enter, at this time, on

+this great, useful, and essential subject. It is a subject often

+indeed discussed. Many excellent discourses and treatises have been

+written upon it. It is a CAUSE, which hath been pleaded by learned

+and eloquent advocates, and of such merit in itself, as to deserve

+all the defence, which can be given to it, by its ablest friends. I

+would contribute my _mite_ to place it in an advantageous and

+inviting light, hoping my exertions may not be altogether unavailing.

+May that gracious and merciful God, whose we are, and whom we ought

+to serve, smile on this attempt to recommend to all, _stated public

+worship,_ the honours of his name!

+

+In the progress of these discourses, what is intended is to evince

+the duty. And then illustrate the beneficial tendency of public

+worship.

+

+The first thing proposed is to evince the duty of public worship.

+What is now before us it to prove, by plain arguments from reason and

+scripture, that all people are under obligations to worship, in a

+stated public manner, the Deity, such obligations as cannot be

+violated without the highest criminality. _Thou shalt worship the

+Lord thy God and him only shalt thou serve._

+

+The occasion of our Saviour's mentioning this great original law of

+worship, which is binding on all intelligent Creatures in all worlds,

+on one as much as another, was the attempt of satan to persuade him

+to pay divine worship to himself. For the trial of our Lord's Virtue,

+this enemy of God and man was permitted to tempt him, during forty

+days of miraculous fasting, in the wilderness of Judea. The

+temptation was conducted with wonderful art and address. The ability

+and experience of the tempter were called forth. In the progress of

+his assault, and as his last effort, he endeavors to excite within

+the innocent bosom of the Son of God, the sinful emotions of ambition

+and pride. For this purpose, he makes the greatest and most splendid

+offers of temporal honor and grandeur, shewed him while on the

+pinnacle of the temple, all the kingdoms of the earth and their

+glory, (pourtrayed, no doubt, on his imagination,) and promised them

+all to him, provided our Lord would fall down and worship him, or pay

+him that service and those acknowledgments which were due to the one,

+only, living, and true God; and which could not be paid to any mere

+Creature, however exalted, without being guilty of gross Idolatry.

+But the snare, though most artfully laid, and managed with dextrous

+skill, was in vain. The temptation did not succeed. Our Lord was

+invulnerable. Though there was no sin in him for the temptation to

+work upon, yet the more holy and pure his nature, the more afflicting

+and disgustful must the temptation have been. He replies, as in the

+text, with pious indignation. _Then saith Jesus, get thee hence

+Satan, for it is written, thou shalt worship the Lord thy God, and

+him only shalt thou serve._ He most pertinently and beautifully

+appealed to, and cited scripture, as our SUPREME GUIDE, or PRIMARY

+RULE by which to regulate all our conduct, to repel the solicitations

+of the subtle tempter. Hereby he put an honor on the written word of

+God. And he has left us an example, whenever we are harassed with

+temptations, to go and do likewise. Perfect as he was, in moral

+goodness or innocence, he repaired not to any internal directory, as

+the primary guide, but to the written word of God, as the alone and

+supreme directory. And here, in the text, he lays down the GREAT

+MORAL LAW relating to our duty to our Maker. And what he delivers is

+as plain and peremptory a commandment as any that can be delivered.

+_Thou shalt worship the Lord thy God, and him only shalt thou serve._

+We may offer religious homage and praise to no other. If we do, we

+are Idolaters. We must worship and serve the one true God. He does

+not wait to know whether his rational creatures be willing to worship

+him, or whether they fancy that they have an INWARD PROMPTER to tell

+them when to worship, or how to worship him. He does not allow them

+to postpone his worship, till they think the spirit moves them to

+attend upon it. Because they may be awfully deluded here. For it is

+impossible for man, utterly impossible, to know whether he be not

+mistaken about the movings of the sprit, at the moment. We have a

+sure rule. The commandment is as express and peremptory, as words can

+make it. _Thou shalt worship the Lord thy God, and him only shalt

+thou serve._ The great sovereign of the Universe, the Almighty maker

+of heaven and earth issues out his Mandate. It is absolute and

+unconditional. It is suspended on no condition whatever. It is not,

+THOU SHALT WORSHIP the Lord thy God, provided you be willing,

+provided you feel disposed, provided you think it best, provided you

+fancy the spirit moves you to it. Such provisos would nullify and

+vacate the Commandment altogether. Are we thus at liberty to render

+the laws of God null and void, or of no effect? Woe unto that man, or

+body of men, who undertake thus to modify and tamper with the law of

+God, under any pretext whatever. It is at our peril to disobey, or

+put off, or omit to comply, with this great moral law of heaven. If

+we pretend to any superior rule, we presume to legislate for

+ourselves, and are wise above what is written. Man's inventions are

+not to be put in the place of, or to supersede the express command of

+God, relating to his worship.

+

+But how far doth this great moral law of worship extend? How much

+doth it include? All who have common sense cannot but know that the

+right way of interpreting an absolute and unconditional law is to

+apply it to all that, to which it is, or can be applicable. According

+to this rule of interpreting, the law now under consideration reaches

+to all men, of all ages and nations. It binds all rational creatures,

+in the whole universe of the almighty, angel and men, one as much as,

+and as fully as another, without one exception or limitation.

+Wherever any rational creature or moral agent can be found, in

+heaven, on earth, or in any part of universal nature, there this law

+extends, and binds him eternally and unchangeably.

+

+Further, it is obvious to remark, that this law embraces all the

+ways, times and seasons of worship. It is impossible but that it

+should comprehend them all, one as much, and as fully as another,

+according to the nature and circumstances of the case. We are bound

+forever, eternally, and unalterably to worship God, in all the ways

+of which we are capable, and at all fit times and proper seasons, in

+a public, in a social, and in a private manner. For you will be

+pleased to observe, that this law of worship comprehends one duty of

+it, as much as another. It comprises indeed all the branches of it

+equally. It bids us worship and serve the Lord our God, in all his

+public Assemblies,--in our houses--in our closets--on all other fit

+and proper occasions or stated seasons, constantly, perseveringly,

+while life and breath and being last. For if we say it doth not bind

+us to pay devotion and adoration, gratitude and religious praise

+statedly in our Families, we may, with equal justice, say it doth not

+bind us to offer homage to God in religious retirement, in our

+closets. We may, also, say it includes not stated public worship. And

+then we may proceed one step further, and say it binds us to no

+worship at all. To say it only binds us to worship God, the author of

+every mercy WHEN and HOW we may fancy the spirit moves or impels us,

+we say as much as that we will be _our own judges,_ whether we will

+ever offer ONE PRAYER to the fountain of life and glory, the king,

+immortal, and invisible, or not: that is, we arrogantly assume the

+power to legislate for the Deity--to alter--repeal--and modify his

+law of worship as we please--or as our own fickle and perverse

+imagination suggesteth. This in effect is to ascend the Throne, to

+take the work of legislation out of God's hands into our own.--What

+daring impiety and presumption!--What ignorance and wickedness are in

+the heart of man!

+

+With evident propriety might we attempt to establish from the text

+the duty of the stated worship of the supreme Being, in all its

+forms; but in the subsequent reasonings, our attention will be

+principally confined to stated public worship to be constantly

+attended upon, on all God's holy sabbaths. The arguments however to

+evince this to be an indispensable duty, when we are able to attend

+upon it, at least many of them, will apply with equal force to prove

+the duty of social and secret worship; that is, we are indispensably

+obliged, to worship God, statedly, in our families, and in our

+closets, as well as, in his SANCTUARY.

+

+1. The very reason and nature of things may convince us that God is

+to be publicly worshipped by his reasonable Creatures. Public worship

+comprehends, in general, solemn prayer, religious praise, and pious

+instructions. An essential part of public worship is stated and

+solemn prayer, preferring unitedly petitions for both temporal and

+spiritual blessings to the Throne of grace, devoutly imploring the

+free and full remission of sin, and gratefully recognizing the

+receipt of past mercies. Where there is no prayer offered to him,

+who, in gracious condescension, hath stiled himself the hearer of

+prayer, there is consequently no worship. Now had we no knowledge of

+Revelation, or suppose there never was any, we contend, that the

+light of reason would be sufficient to convince us that the public

+worship of the Deity is an indespensable duty. That homage from us is

+due to the one Supreme Being seems to be a very obvious dictate of

+reason. For if he exist at all, and be necessarily what he is, from

+Eternity to Eternity, his existence ought to be noticed by us, in a

+becoming manner, not only meditated upon, but reverentially

+regarded--regarded with adoration and praise. He is in himself

+infinitely glorious and transcendently excellent, and of course, must

+be worthy of all love, esteem, and obedience. Rational creatures, are

+bound, by the intelligent nature with which they are endowed, to pay

+the Author of their existence, all the homage of which they are

+capable, and all those acknowledgements of gratitude, praise, and

+affection for which they were formed. That they are made capable of

+knowing, loving, fearing, and serving God cannot be disputed; and

+never was disputed. If capable of worshipping the Father of our

+spirits and former of our bodies, they are bound to do it. The very

+relation we stand in to him, obliges us to honour and serve him. In

+the very nature and necessity of the case, certain relations subsist

+between the Creator and Creature. It is impossible that these should

+be dissolved. They will necessarily continue, in full force, as long

+as the created nature continues. Whatever changes it may undergo,

+there can be no dissolution of these relations. They cannot but

+remain to all eternity, if the created rational nature be to continue

+forever. And that it will, is highly probable from reason, and the

+instructions, which can be collected from the best and wisest

+researches of philosophy, and is fully revealed in the Gospel, in

+which life and immortality are brought to light. As long, then, as

+the rational Creature exists, so long the relation he stands in to

+God, as his Creator, lawgiver, sovereign, preserver--beneficent

+parent, governor, and judge, will continue. So long, consequently,

+the obligation to pay all possible adoration and praise, fear and

+reverence, gratitude and love to him, will continue. We cannot get

+clear of this obligation. Our crimes or follies, however great cannot

+annul it. We may as well think to change heaven and earth, as to

+change this obligation. He that made us and preserves us, certainly

+hath a right to challenge from us, all the service we can render unto

+him. For on account of the infinite glories of his nature he must be

+worthy to receive from us, the affections of our hearts, the praises

+of our tongues, and services of our lives.

+

+And to render unto him the glory and honour due unto his name, by a

+religious homage, is as much a MORAL duty as the offices of justice,

+mercy, and humanity. The moral Law as much binds us to love and serve

+God, as to do good to man, to promote his just rights and true

+happiness. Why are we to do unto others, as we would that they should

+do unto us, but because the very condition of our nature points it

+out as proper; reason, common sense, and common interest bind us. We

+participate of one nature, are placed in the same probationary state,

+and are liable to the same common evils. Man is then related to man.

+All are brethren. The laws of reason therefore oblige us to do

+justice to all:--to be compassionate:--to be condescending--to

+endeavour to advance the good of all, as we have ability and

+opportunity. Because the divine Being is our Maker and upholder, for

+the earth is his, and the fulness thereof, the world and they that

+dwell therein, we are to worship and serve him. The infinite

+greatness and glorious majesty of God lay us under the most sacred

+bonds to worship him. _For the Lord is a great God, and a great king

+above all gods. In his hand are the deep places of the earth; the

+strength of the hills is his also. The Sea is his; and he made it;

+and his hands formed the dry land. O come let us worship and bow

+down: let us kneel before the Lord our Maker. For he is our God, and

+we are the people of his pasture, and the sheep of his hand._ Here,

+in these words of pious David, we are to worship God, because he is

+God--great and glorious--and because the Maker of the world--and our

+constant benefactor.

+

+Whether he need our religious services or not--Whether they can

+benefit him or not--Whether they avail to excite divine commiseration

+or not--or to change the divine purposes or not--is not the question.

+He is infinitely exalted, it is conceded, above all blessing and

+praise, whether of angels or men. His beatitude and glory are

+incapable of receiving an increase, or sustaining a diminution. His

+benevolence and clemency are boundless. His omniscience precludes any

+new information. All our wants and necessities are perfectly before

+him. The condition of each member of his immense family, in heaven

+and on earth, is known to him, the blessings which they may need, the

+dangers which may threaten--the storm which may impend. In regard to

+the worship of our Father who is in heaven, therefore, the question

+is, whether it be proper and fit in itself,--whether

+reasonable--whether the moral law enjoin it. The good it is designed

+to accomplish respects the worshipper--not the object worshipped. A

+very mistaken and absurd idea of prayer have those, who suppose the

+end of it, is to bring any accession of honor or felicity to God. He

+needs us not. But we cannot be happy without his favour. His favour

+is life; and his loving kindness better than life. We want his

+blessings, and must perish forever if they be withholden. And prayer

+is a mean appointed by him, to obtain all needed mercies.--It hath,

+therefore, an important--a glorious end.

+

+Moreover, there is another consideration most interesting. We are

+social beings. Every thing indicates that we were made for society.

+We are placed in society. As individuals, or singly, we can worship

+God. We are, consequently, obliged to do it. Were there but one

+intelligent Creature, in the whole universe, he would be bound,

+statedly and constantly, to pay homage divine to his adorable Maker.

+But as we are connected with our fellow-creatures, whether in smaller

+or larger circles, there are superadded ties to bind us to offer

+religious addresses to heaven, at all proper seasons or fit times:

+for there is a time or season for every purpose and duty.--Again, as

+formed for and placed in society, we have social wants, and,

+therefore, should look to the author of all good for a supply of

+them. We should seek his bounty. We have public mercies conferred

+upon us. These we are bound, by the very nature of the thing,

+thankfully to acknowledge. We have sins which ought to be jointly

+confessed, repented of, and pardon solicited, publicly. As a

+Community or public, common evils are to be deprecated, common

+favours in Providence owned, and common guilt bewailed. As a people

+or public we need the smiles and protection of the Almighty. We

+cannot prosper without them. He orders favourable seasons. He

+disposes of all public concerns. With him, it is to do as he pleases

+with us--with ours--with all his people--with all creatures. The very

+principles of reason, then, teach us jointly to acknowledge our

+dependence upon him, from whom cometh down every good and perfect

+gift; who can make us happy--or let us by leaving us to ourselves be

+miserable. The conclusion is we should engage in his stated public

+worship and praise. We are capable of doing this. We were made on

+purpose to shew forth his divine glories and praise. Our tongues, can

+utter abundantly the memory of his goodness. The faculty of speech,

+by which we are distinguished from the brutal world, was imparted to

+us, not to curse and blaspheme, but to praise and adore the glorious

+donor--not to slander and injure man--but to plead his cause, and the

+cause of Virtue--to aid man in the road to bliss.

+

+By convening together statedly to worship God, we put a public honor

+on his name, attributes, providence, and ways. We proclaim to all,

+that we feel ourselves dependent on him, and subjects of his moral

+government.--But even beyond this, our being together for public

+worship quickens and animates each other in things divine and

+heavenly. It assists and strengthens all the offices of humanity,

+increases our sense of moral Virtue--is contributing to the honour of

+Virtue and the depression of Vice. Nay, the power of sympathy--our

+wish to stand fair in the estimation of each other--the passion of

+shame--and sense of decency may all, by our being together statedly,

+in holy time, for the purposes of religious worship, be brought to

+contribute their proportion to advance the interests of morality, and

+human happiness. The benevolent lover of God and order--the

+well-wisher to man's best and real good--and the peace and happiness

+of society will stand in a kind of pleasing transport and rapturous

+gratitude, at the wisdom and goodness of God in appointing public

+worship. And he cannot but esteem it not a duty only, but a rich

+privilege to engage in it, at its stated returns.

+

+As reason, thus, teaches us the duty of worshipping the God, who made

+us, in all the ways, of which we are capable, public, or private; so,

+it is, here, not improper to remark, we find that much the greater

+part of heathen nations, in antient days, at SET TIMES--or STATED

+SEASONS, paid some kind of homage to their Idol-Gods. They had their

+STATED sacrifices, oblations, and libations, either annual, or

+monthly, or weekly. They had their domestic and supreme Divinities,

+and performed to them not only public, but private, and family

+devotions. Reason, then, binds all men to pay worship to a superiour

+power. Revelation points to the right object, and marks out the only

+true way.

+

+2. God, in his word, most expressly commands us to worship him, and

+signifies his will, in so plain a manner and so repeatedly, that none

+can deny the duty, who will be upright in searching his word. We may

+pretend that we must put off worshipping him, till we reckon we have

+some internal impression, or impulse, or moving on the soul, or that

+professed MUTE worship is sufficient to answer a clear Conscience,

+but God will not be mocked by such weak pretences. For such pretences

+disgrace reason, and insult common sense. They are but sorry pleas to

+evade a plain command. And he who denies, under any cloak whatever,

+or endeavors to dissuade from the duty of the stated public worship

+of the Majesty of heaven and earth, can be accounted nothing less

+than an enemy to God and man, to the glory of God and Salvation of

+man. _Then said Jesus get thee hence, Satan, for it is written thou

+shalt worship the Lord thy God, and him only shalt thou serve._ The

+moment Satan artfully attempted to seduce him from the worship of the

+one true God, and to draw him to Idolatry, he bids him depart. He

+frowns upon him with indignation. _Get thee hence Satan._ Here is an

+example for us. The moment any one denies, or reproaches the worship

+of the one supreme Being, our fears should be alarmed, our concern

+should be roused. Omitting or disparaging, by vile sneers, the

+worship of God is one of the first steps to a denial of all religion,

+and to a profligate and immoral life. For a writer of note, and not

+of the Priesthood, asserts, "that there can be no morality without

+Religion."

+

+According to the text, we are to worship God, because he is God: and

+we are to serve him alone, because there can be but one God--one true

+God. For all Idols, are a vanity and a lie. And not to worship him,

+statedly, is to neglect him, to forget him, to forsake him, to be

+hostile to religion. He has always had a church and people in the

+world who have faithfully served him. He reared the frame of nature,

+as a kind of spacious and august Temple, and placed man at first in

+it, as a Priest to the mouth of creation to offer prayers and praises

+continually before him. All inanimate things, as it were, silently

+worship him. It is man's business to render vocal their homage. He is

+not to be mute, but to speak forth the divine praises. In the

+earliest times, God had public worship offered to him, Gen. iv. 26.

+_Then began men to call upon the name of the Lord._ Then, began they,

+as soon as their numbers were adequate, to worship God publicly. A

+day for solemnizing public worship was instituted in Paradise. Gen.

+ii. 1, 2, 3. _Thus the heavens and earth were finished, and all the

+hosts of them. And on the seventh day God ended his work which he had

+made: and he rested on the seventh day from all his work which he had

+made. And God blessed the seventh day, and sanctified it: because

+that in it, he had rested from all his work which God had created and

+made._ The appointment of a Sabbath implies the appointment of public

+worship. A Sabbath, or seventh part of time to be kept holy,

+necessarily includes the worship of God. For if he were not to be

+_publicly_ honored and served by his people, in a collective

+capacity, why need there be a _day of rest_ to be weekly celebrated

+by religious adoration and praise? And that the Sabbath was observed,

+and public worship performed by the Saints of the old world cannot be

+doubted by any, who believe that God had a seed to serve him, in that

+early age of the world. After the flood, we know that men publicly

+worshipped God. For we read of their erecting altars, in one place

+and another, where they removed or resided, and offered sacrifices

+and praises. Noah, who lived several hundred years before the deluge,

+and was the father of the new world, was a Preacher of righteousness.

+But the office of a Preacher cannot be executed without hearers.

+People must have assembled therefore at stated seasons, to hear him,

+and to join in worshipping God with him.

+

+When the moral law was given, God commands all to worship and serve

+him. The moral law was given to Israel as a people, and they were

+absolutely ordered to worship and serve, as a people, the true God,

+in distinction from all Idols. The first commandment points out the

+object of all religious prayer and praises. _Thou shalt have no other

+God before me._ They were to forsake all Idols. They were to own,

+acknowledge, and serve the God of heaven and earth. They were

+publicly, or as a people, to own, cleave unto, and worship him.--The

+second Commandment forbids all image-worship--all corruptions and

+mixtures of human invention in the worship of God. _Thou shalt not

+make unto thee any graven image, or any likeness of any thing that is

+in heaven above, or that is in the earth beneath, or that is in the

+water under the earth. Thou shalt not bow down thyself to them, nor

+serve them. For I the Lord thy God am a jealous God._ The reason

+which God gives, for prohibiting all Idol or image worship is his

+being jealous for his own honour. He will not give his glory to

+another, or have any competitor in worship. To worship Idols is

+directly to forsake and disown him. _The third commandment_ prohibits

+all profaning the name of God, or his word, or works, or attributes,

+or any thing whereby he makes himself known. _The fourth specifies_

+the proportion of time, the stated season, and appoints the

+sabbath--or rather renews the appointment of it, for the original

+appointment was, at the close of Creation, when the six days of

+labour were ended. All these four commandments relate to the right

+worship and service of God--the true God; and are honoured with the

+name of the FIRST TABLE of the law. The moral law begins with our

+duty to God. It is altogether fit and reasonable that it should begin

+with our duty to HIM, who is the sum of all being and blessedness.

+Divine revelation puts every duty in its proper place. It does not

+let a less important one occupy the place of a more important one.

+Our first duty--is with him who is the FIRST of all beings, and

+infinitely the most glorious.--Can any deny that the worship of God

+is a moral duty, when so much of the moral law is taken up in

+commanding it, and regulating it? _Then one of them which was a

+lawyer, asked him a question, tempting him and saying, Master which

+is the great commandment of the law: Jesus said unto him, thou shalt

+love the Lord thy God with all thy heart, and with all thy soul, and

+with all thy mind. This is the first and great commandment._ Our Lord

+thought that the first duty of man was to love and serve God.--And

+that person must have a very perverted mind who can suppose, that the

+neglector of divine worship can be said, with any propriety, to love

+God.

+

+Again, The tabernacle was erected for the public worship of God. It

+was fashioned by divine order. The very form of it was given to Moses

+in the mount. Speaking of the various articles used in that wonderful

+structure, the command to Moses, is, _And look that thou make them

+after their pattern, which was showed thee in the mount._ The

+Tabernacle was the appointed place of public worship for the people

+of Israel, or God's visible professing people, in their travels

+through the wilderness. It continued to be the PLACE of public

+worship for the nation, till the TEMPLE, one of the wonders of the

+world, was built by Solomon. Here God recorded his name. Here the

+people were commanded to come. The symbols of his divine presence

+were in this place. _And the Lord went before them by day in a pillar

+of cloud to lead them the way; and by night in a pillar of fire, to

+give them light: to go by day and night. He took not away the pillar

+of the cloud by day, nor the pillar of fire by night from before the

+people._ The glory of the God of Israel filled the Tabernacle, was

+over the mercy-seat. He promised them his blessing in the place of

+public worship. _In all places where I record my name, I will come

+unto thee, and I will bless thee._ After the people had gotten

+possession of the promised land, the Ark of the covenant was lodged

+in Shiloh, and there for a long time, the people celebrated divine

+service. When the temple was finished, Jerusalem was fixed upon as

+the permanent seat. Three times a year all the males were to appear

+before the Lord in Zion. After the captivity in Babylon the

+privileges of the SANCTUARY were again restored. A second temple was

+built by Zerubbabel, and Israel continued to worship, at Jerusalem,

+until the Messiah came.

+

+On every Sabbath day, the law of Moses was read and explained by the

+appointed Teachers, and Songs of Zion were sung. When our Saviour was

+on earth, in Judea, there were Synagogues, at convenient distances,

+for public worship, and he honored the Sabbath and public worship by

+his punctual and constant attendance. _And Jesus came to Nazareth

+where he had been brought up; and as his custom was, he went into the

+Synagogue on the Sabbath day, and stood up for to read._ And even

+unto this day, the Jews continue the same practice of worshipping God

+publicly on their Sabbath-days. Isaiah prophesying of Gospel times

+says, _It shall come to pass that from one Sabbath to another all

+flesh shall come to worship before me saith the Lord.--On the first

+day of the week, when the disciples came together to break bread, St.

+Paul preached unto them ready to depart on the morrow, and continued

+his speech until midnight._ In places too numerous to be particularly

+cited, all men are directed to hear the word preached--to attend to

+it--to obey it. Jesus Christ called and sent his Apostles to proclaim

+the good news of Salvation. They universally attended the worship of

+God--prayed--preached--and in religious songs, celebrated the divine

+praises. And we find it has been the invariable custom of Christians,

+from the times of the Apostles, down through all ages, and in all

+countries to the present day, to convene for public worship, in God's

+SANCTUARIES and HOUSES of prayer, from week to week, on the Lord's

+day. And we are now, this day, in God's house, for the same purpose.

+It is more indeed owing to the institution of public worship, than

+any thing else, that we now enjoy the Christian Religion; that it has

+not long ago been lost. Upon the whole, by public worship the

+interest of the Gospel is supported--the communion of saints

+preserved--and the kingdom of the Redeemer enlarged.----

+

+

+

+DISCOURSE VI.

+

+----------

+

+The duty of public worship, and its beneficial tendency.

+

+MATTHEW iv. 10.

+

+_Then saith Jesus, get thee hence Satan, for it is written Thou shalt

+worship the Lord thy God, and him only shalt thou serve._

+

+As the stated public worship of the supreme being is the great

+support of Virtue and Religion in the world, and the means of

+strengthening and increasing them in particular souls, my design was,

+with the divine assistance, to give you, in as short a compass as may

+be, a general view of the subject, an account of what the scripture

+says and requires, concerning our obligation constantly to attend

+upon it, on the Lord's day, unless real necessity may be pleaded; or

+such an excuse may be offered as will justify us, at the bar of

+Conscience, and at the bar of the final Judge.

+

+What was proposed in discoursing upon the words of the text was--to

+prove the duty of public worship.----

+

+And then to illustrate the beneficial tendency of it.

+

+In the preceding discourse, we entered upon the proof that it is an

+indispensable duty statedly to worship God with our fellow-men. This

+we attempted by two arguments, _first,_ from the principles of

+reason--and _secondly,_ from the many plain and clear intimations of

+the word of God.--We pass, thirdly, to observe that, had not God

+intended that his people should statedly honour his name by public

+worship, he would never have instituted the Christian Ministry. That

+he has appointed such an order of men, is as plainly revealed as any

+truth or doctrine can be revealed. He calls and qualifies them for

+the important work. He commissions them. The qualifications for the

+ministerial work and duty are frequently and largely described. The

+particular manner, in which they are to be separated to the work, or

+invested with the office of the evangelical Ministry, is marked out.

+None who seriously believe in the divine authority of the scriptures,

+can either deny or dispute the institution of the sacred order, or

+appointment of stated Pastors to be continued, in the Churches, till

+the second coming of our Lord Jesus Christ. Most full and express to

+this purpose are the following passages. _And he gave some Apostles:

+and some prophets: and some evangelists: and some Pastors and

+teachers; for the perfecting of the saints, for the work of the

+Ministry, for the edifying of the body of Christ: till we all come in

+the unity of the faith, and of the knowledge of the son of God, unto

+a perfect man, unto the measure of the stature of the fulness of

+Christ.--Go ye, teach all nations baptizing them, and teaching them

+to observe all things whatsoever I have commanded you--and Lo! I am

+with you always: even unto the end of the world._--Again; _go ye into

+all the world, and preach the Gospel to every creature. He that

+believeth and is baptized, shall be saved, but he that believeth not,

+shall be damned._ The Apostle Paul seems to make a constant

+attendance on the preached word a necessary mean of the conviction

+and conversion of sinners. _Whosoever,_ says he, _shall call upon the

+name of the Lord shall be saved. How then,_ adds he, _shall they call

+upon him of whom they have not heard?_ or _hear without a preacher?_

+And so he concludes, _faith comes by hearing, and hearing by the word

+of God_ preached.

+

+Priests and prophets were appointed to minister in holy things in the

+Jewish Church. The Jews were bound in duty to attend upon their

+ministrations. A TEMPLE was built, by divine order; public prayers

+were to be offered in it; Sacrifices were to be attended; and other

+religious ceremonies to be performed. But how absurd was all this: if

+the people were not to resort to this Temple, to unite in these

+prayers, and to engage in the other religious offerings? Was it not

+expressly commanded that the LAW should be read on the Sabbath day?

+But to what end could this be, if the people were not to hear it? Did

+not God, in an extraordinary manner, by his spirit, raise up a

+succession of prophets in the Jewish Church, and send them forth with

+his messages to the people to warn, reprove, and instruct them? Is

+not the necessary consequence that the people were to convene to hear

+their warnings, or the word of the Lord? In the gospel-dispensation,

+God has appointed ordinances of worship. His ministering servants are

+to preach his word faithfully--to take heed to their doctrine--to

+deliver sound doctrine: they are to teach all nations. But how can

+they discharge their duty, if people be not obliged constantly to

+attend to their teachings?

+

+4. The obligation statedly to worship God in public may be argued

+from the frequent injunctions, in the Gospel, to HEAR the word

+dispensed. The parable of the _Sower,_ with our Lord's own exposition

+of it, were there no other scripture-argument, would be sufficient to

+satisfy every reasonable mind that an order of men are appointed to

+preach the Gospel, and that the people are indispensably obliged to

+assemble themselves together to hear the word preached, and to join

+in all the acts of public worship. The _sower_ is the appointed and

+duly authorized Preacher. The seed sowed is the doctrines or truths

+of the Gospel. The different soils represent the various sorts of

+hearers. Those who wisely and duly improve the precious advantages of

+a preached Gospel, are those who receive the seed into good and

+honest hearts. Our Lord reminds all, of the duty and importance of

+rightly hearing the word of the Kingdom, _Who,_ says he, _hath ears

+to hear let him hear._ He tells all people to take heed how they

+HEAR. _Take heed therefore how ye hear._ But in order to hear, they

+must be where the word is to be dispensed. How much he prized the

+duty of a constant and faithful attendance upon a preached Gospel, we

+learn from his own mouth. _And he answered and said my Mother and my

+brethren are these which HEAR the word of God and do it._ A beatitude

+is pronounced upon such as _hear_ and keep the word of God. _But he

+said, yea rather blessed are they that HEAR the word of God and keep

+it._ If they hear it, they must be where it is appointed to be

+dispensed. St. James directs us to be swift to hear, which must imply

+that we be solicitous and careful to be in the place, where the word

+is to be preached. _Wherefore,_ continues he, _lay apart all

+filthiness and superfluity of naughtiness, and receive with meekness

+the engrafted word which is able to save your souls. But be ye doers

+of the word, and not HEARERS only, deceiving your own selves. For if

+any be a HEARER of the word, and not a doer, he is like unto a man

+beholding his natural face in a glass._ The duty of hearing the word

+of God dispensed in his sanctuary, is often enjoined in scripture

+upon all people, whether old or young, high or low, rich or poor. And

+this duty involves in it, or necessarily presupposes the whole of

+public worship. Such persons as think themselves too knowing, or too

+exalted, or too important, or such as through prejudice, or indolence

+or disregard of all Religion refuse, to appear before God in his

+house on the Sabbath to hear the word, and join in other Lord's-day

+solemnities, do what in them lies to discredit the public exercises

+of Religion, and are responsible to him, who will be their final

+Judge. The sin of neglecting public worship--of profaning the

+Sabbath--or forsaking divine ordinances is seldom viewed, as it ought

+to be, as heinous in its nature, and pernicious in its tendency.

+

+5thly. The duty of public worship may be argued from the institution

+of a Gospel-Church and the holy sacraments, baptism and the Lord's

+supper. The very nature of a Gospel-Church, implies the obligation of

+the stated worship of God in public. The Christian ordinances of

+baptism and the Eucharist necessarily include public worship. If

+divine ordinances are to be dispensed--if the friends of religion are

+to bind themselves to serve, love, and fear God, by covenant vows and

+a profession of religion, they must meet together for this purpose.

+How could the ordinances of God be administered, if his people were

+not to assemble themselves together to enjoy them? The institution of

+the Christian Sabbath is also a clear proof of the obligation of

+stated public worship. If God have ordained one day in seven, to be

+employed in religious duties, his people are to sanctify it, or use

+it for the ends, for which it was appointed. They are to convene

+together to pray unto him, to praise his name, to celebrate his

+ordinances, and to attend to his word. All these institutions,

+therefore, are connected. If one be denied, the others cannot be

+retained. They must all stand or fall together. If we give up one, we

+must, to be consistent, give up all.

+

+Having now, at some length, proved the duty of stated public worship,

+we shall, as proposed, endeavour to illustrate its importance, in the

+Christian system, and its beneficial tendency.

+

+In order to see, in a clear and forcible manner, the great importance

+and beneficial tendency of public worship, we will consider the

+purposes, for which it was instituted by a wise and gracious God.

+These are three: Man's present and temporal happiness: his spiritual

+and eternal happiness; and the divine glory.

+

+1st. In the institution of public worship, a wise and merciful God,

+had in view man's present and temporal happiness. This is a very

+important end, but is the least so of the three now to be

+illustrated. Could mankind be convinced of this, and really feel it

+in a proper manner, we should see a reformation in their conduct--our

+congregations would be full--our Churches crowded--and the holy

+Sabbath better observed. The ardent wish is to be happy. The general

+enquiry is who will show us any good? How may our interest be secured

+and advanced? While I am therefore pleading for the honours of God's

+holy name and worship, in the Sanctuary; I consider myself, and hope

+to be able to make it appear so, as pleading human happiness. All

+must, then, attend carefully to what promises to be for the benefit

+of all. Though few truths be more certain, than that public worship

+is designed and calculated to promote the real welfare of civil

+society, or present temporal happiness of man, yet very sanguine

+hopes of making a deep impression of this most pleasing doctrine upon

+the mind cannot be entertained. It is extremely difficult to induce

+people to believe that any part or duty of Religion will yield them a

+present profit, or be most for their present interest. But our

+present as well as future good is aimed at undoubtedly by public

+worship. An unnecessary restraint or burden was never imposed on man

+by his munificent Creator. God consults our happiness in his

+Providence and word, and in the whole frame of Christianity. _Those

+that honor me,_ says he, _I will honor,_ but _they that despise me,

+shall be lightly esteemed._ If we honor him with our substance, he

+will not forget to bless us. _Honor the Lord with thy substance, and

+with the first fruits of thine increase, so shall thy barns be filled

+with plenty, and thy presses shall burst out with new wine._

+

+The peace, the order, and the well-being of society are intended in

+the Gospel.--The Religion which it exhibits, is profitable unto all

+things, having the promise of the life that now is, as well as that

+which is to come. It is calculated, in its whole frame, its duties,

+doctrines, and ordinances, to secure the rights of man--to promote

+freedom, to make mankind happy on earth, as well as blessed in

+heaven. Its tendency to promote our present good deserves to be

+numbered among its excellencies and the evidences of its divinity.

+Indeed, rightly understood, there is no part of it, nor any of its

+duties, but tend to advance our well-being in this world.--If, in

+other Countries where it is known, it have, in any measure or degree,

+injured society, the evil is to be imputed not to its nature or

+original design, but to superstition, or to the corruptions of it.

+For in many countries where it is known, it has lost its native

+simplicity and proper glory. It is so disfigured and distorted that,

+if the first heralds of it, were now to revisit the earth, they would

+not even know, that what is called the Christian Religion, in some

+countries, and among some sects, was pretended to be the religion

+which they preached, and the truth of which, they sealed with their

+own blood.

+

+If, in other Lands, ecclesiastical tyranny and persecution have

+reigned, and the rights of conscience have been invaded and trampled

+upon, still in our country, there is not a single vestige of this.

+All enjoy universal toleration. Civil government is not incorporated

+with the Church. In America there is nothing of the nature of a

+Hierarchy. The religion of Jesus Christ stands upon its own basis.

+Happy Land! It is our favoured lot, my fellow Christians, to live in

+a country which has the honor of exhibiting the first instance the

+world ever saw, of a civil Government established upon the broad

+basis of equal and universal liberty. Religion sheds indeed a most

+benign influence on society. Civil government and true liberty

+receive support and authority from it. It enforces all good laws by

+the powerful ties of conscience. It breaths forth ardent prayers to

+almighty God for the tranquillity of the public--for the divine

+smiles to rest on rulers and ruled--and on all the various orders of

+the community--that vice and all land-defiling sins may be

+suppressed--and that the righteousness which exalteth a nation may

+flourish. Besides one essential part of Religion is morality. There

+can be no true Religion without morality. And the more morality is

+taught, recommended and practiced, the more prosperous will be civil

+society--the more strengthened in its kind purposes will be civil

+government--the more respected will be the laws against vice and

+injustice--the more esteemed will be civil rulers--the more sober,

+regular, and industrious will be the whole mass of the citizens.

+Public worship may fitly be termed the school of morality.--The

+weekly instructions, delivered to attentive audiences, on the Lord's

+day, on the duties of morality, have an unknown effect, an insensible

+influence upon the general morals of the people. As a people we do

+not realize the singular temporal blessings derived from public

+worship. The instructions of God's house tend to enlarge the mind--to

+promote charity, peace and benevolence, and of course our best

+temporal interest. They are adapted to soften the heart and

+liberalize the soul. They adorn the social life; they are well

+calculated to render man benefit--friendly, and

+compassionate--diligent in his calling--faithful to his

+word--punctual in his dealings--sensible to the misfortunes of

+others--a good Christian--and from a good Christian to a good member

+of civil society the transition is easy. Were there, as the Atheist

+pretends to believe, no other world besides this or were death to be

+the final extinction of the living principle, it would be wise in a

+people statedly to attend public worship, as an excellent expedient

+to advance the dearest interests of society.--I have enlarged a

+little upon this idea, that public worship is designed to promote

+man's present temporal happiness; because I deem it an important one,

+and because it is seldom enlarged upon.

+

+2dly. Another and the great end of public worship is man's spiritual

+future and eternal happiness. Between his temporal and spiritual

+happiness there is no room for comparison. As much above the former

+is the latter as heaven is above the earth. Our spiritual happiness

+claims from us our first, our greatest, and chief attention. It is as

+much to be preferred to our present interest as the soul is to be

+preferred to the body. Hence the exhortation, _labour not for the

+meat that perisheth, but for that which endureth to everlasting

+life._ What is it to be happy for a few fleeting days on earth, to

+being blessed in heaven to all Eternity! Even were we to gain the

+whole world, and lose the soul, we should be infinite losers. God has

+instituted public worship on purpose that we might be saved from sin

+and misery: that we might attend supremely to our highest, our

+spiritual well-being:--that we might know the truth:--that we might

+be blessed while we live:--and blessed when we shall come to die: and

+reside after death in his kingdom forever. It is the principal mean,

+appointed by infinite wisdom and goodness, to awaken, to convince, to

+convert the sinner--to comfort and establish the saint; to

+instruct--to guide--to save us from error--to animate us in duty. The

+truths to be dispensed, in the sanctuary, are God's truths--the word

+preached is his word--not human opinions or traditions--or dreams of

+philosophy; the ordinances administered are also his holy ordinances.

+The divine word is powerful and penetrating. It is purifying and

+enlivening. It is compared to things most powerful--to _fire_ that

+melteth--to a _hammer_ that breaketh in pieces the flinty rock--to a

+sharp _two edged sword_--to _incorruptible seed that liveth_ and

+_abideth_ forever. The word to be dispensed is morally adapted to

+accomplish all its own purposes--to impress the conscience, to call

+up attention--to reprove for sin--to convince--to enlighten--and to

+console the mind. The grace and spirit of God are, moreover, promised

+to render it effectual. God will not suffer his own means to fail of

+success. He will clothe them with an almighty energy. Where he hath

+recorded his name, there he will meet with and bless his assembled

+people. Zion of old, we are informed, was the birth-place of saints.

+THERE they received light and were comforted. This man and that man

+we are told were born in her. By public worship _there_ performed,

+souls were quickened--God was honoured--truth was promoted--and grace

+divine manifested. The great End of public worship is to promote

+man's future, spiritual happiness--to bring him to pardon--to

+sanctify him--and to meeten him for the joys and glories of the

+heavenly state.--

+

+3dly. God, also, instituted public worship to advance his own glory.

+This is his highest aim in all things. His ultimate end in Creation,

+Providence and Redemption. For his sake or to manifest his praise all

+things are, and were made. _Thou hast made all things and for thy

+pleasure they are, and were made._ Of him, as the original cause,

+through him as the grand Preserver, and to him as the ultimate end

+are all things: to whom be glory forever. That which is of the

+greatest worth or importance, no doubt, will by him be first of all

+regarded, and regarded exactly according to its worth. The divine

+glory is certainly, in reason's view, infinitely the most worthy

+object. And, of course, it is infinitely fit that God should make it

+his highest aim. It is of more worth than the whole universe. All

+nature had better go to ruin, than God's honour be stained. And what

+HE, who is the wisest of all beings, steadily pursues as his ultimate

+end, ought to be the highest object with all intelligent Creatures,

+whether in heaven or on earth. In saving man doth the divine glory

+shine with an attractive splendor.--When the sinner repents--when he

+submits to a holy and sovereign God--when he is pardoned--when he is

+sanctified--when he is justified--the divine glory is illustriously

+displayed. And public worship, in a peculiar manner, honours God.

+Those who attend upon it testify publicly to the world, their belief

+in his existence, trust in his mercy, dependence upon his goodness,

+obedience to his laws, subjection to his authority and

+acknowledgement of all his glories. When we convene in the Courts of

+the Lord, to pray unto him, and praise his name, we do as much as

+declare to all, that we are not ashamed to own and serve him as our

+God and king, and by our example invite others to give him the glory

+due upon his name. That God considers public worship as honouring him

+is evident from his terming the habitation of his house, _the place

+where his honour dwells;_ that is, where he is honoured in a special

+manner.--Moreover we are told, that _he loveth the gates of Zion more

+than all the dwellings of Jacob._ Praying families he loves; but

+praying worshipping Assemblies he loves more, because he receives a

+larger tribute of glory from them.----

+

+To show the greatest importance and beneficial tendency of public

+worship, some further particulars may be pertinently added. Its happy

+effects are many and great. Could I describe them, in their beauty

+and glory, every heart would be warmed, every ear would listen, every

+tender emotion would be excited.

+

+In general, we may be certain that God would not have ordained public

+worship, had it not been necessary, useful and wise; had it not been

+for our good in time, and in Eternity. Neither his wisdom, nor

+goodness, nor justice, nor mercy would require us to do what would,

+when done, be of no service or benefit to us in particular, or of any

+importance to the world at large.--

+

+_One happy effect_ of public worship is to prevent Religion from

+being lost in the world. If ever mankind be brought to a steady,

+regular, punctual, and conscientious attendance upon it, they must be

+convinced of its beneficial tendency both on the mind and the morals.

+The real friend of the Gospel and its benevolent System of principles

+and duties wants no aid from superstition, or fanaticism. He wishes

+the promotion of no Religion, which is not genuine and rational.

+People are not made better by any superstition, or wild and

+irrational practices. If public worship be not adapted to benefit

+society, to secure and advance its best interest, its peace and

+order; if it be not calculated to make us better men--better

+citizens--better members of civil society; if it have no natural

+adaptedness to do us good in every relation in life, in every

+station--in every condition, it can answer no very valuable purposes,

+as to this world in respect to civil government or our temporal

+happiness. People at large will entertain no cordial esteem for its

+duties, or exert themselves statedly to attend upon it, unless we can

+offer arguments sufficient to satisfy them of its great advantage. To

+prove that the supreme Being hath most expressly instituted it, and

+that he most solemnly requires all, of every rank and station, to a

+punctual attendance upon it, is not enough. This we can easily do.

+This often hath been done. But the most material point of all, on

+this subject, is to convince the mind that it hath a most happy

+beneficial tendency not only to secure our future, but to promote our

+present felicity. Unless we can lay before people, considerations of

+sufficient weight, to impress their minds with a deep affecting sense

+of its great importance and good effects, they will not feel the

+obligations to attend upon it, in such a manner, as will be

+influential on their practice. They will treat it as of little

+consequence in itself, or to the community. They will speak of it in

+terms either of disrespect or reproach; they will infrequently attend

+upon it, or wholly retire from it.--Hath it then any happy effects on

+the minds and morals of a people, or hath it not? Is it of any

+advantage?--Or is it of so much advantage as to make it highly

+expedient--and not only highly expedient but an indispensable duty to

+repair statedly to places of public worship, and join in all its holy

+exercises? Let us go into a large and candid enquiry. Let us attend

+to the arguments, which shall be offered, without any prejudice, or

+unwillingness to be convinced. Let us receive light when presented:

+hear patiently, and weigh carefully reasons when offered. A

+prejudiced mind is not in a situation to admit conviction. A real and

+inward dislike of Religion, will prevent our hearing an argument, as

+we ought to hear it, the design of which, is to honor and recommend

+any important branch or interesting duty of it. If we really hate

+Religion, and have no regard to principles of morality, we are

+prepared to treat with scorn all arguments in favour of any of its

+duties, though the arguments be altogether rational and fully

+conclusive.--

+

+Public worship is directly calculated to preserve religion in the

+world, or to prevent it from being lost, and is, therefore, of the

+greatest moment and most beneficial tendency. This consideration will

+have no effect upon any, who do not esteem Religion both necessary

+and important. For if it be a fiction, a mere fable, it ought to be

+disesteemed by all, and expelled from the world, and of course that

+which tends to prevent its being lost, would on this supposition, be

+really of pernicious tendency. To all who admit the reality of

+religion, whatever hath a tendency to preserve it, must be

+exceedingly dear. And they will be cordially attached to it. As long

+as public worship is honored and maintained, religion, the holy

+scriptures, and morality will be honored, likewise, and maintained:

+will be esteemed and admired. They can never be lost as long as a

+Christian Ministry and a Christian worship are regarded. There is no

+other way, possibly, in the nature of things, to extirpate the true

+religion from the earth, but to pull down all the Altars of God--to

+rase to the ground all the temples of the Most High--to prevent or

+forbid all worship of the Deity in public. And the spirit of the

+present day which hath gone forth against the _corrupt governments_

+in Europe, or the _thrones_ of Kings, wages war also against the

+_Altars_ of God. It makes no discrimination between gross

+superstition and rational religion. By ridicule, by insult, by

+impious scoffs, the enemies of morality and the Gospel are exerting

+all their malice and power to induce people to treat all religion as

+a mere human contrivance, and to leave the temples of God to moulder

+down, forsaken and despised. Julian, a Roman Emperor, surnamed with

+great justice the Apostate, was a very cunning and subtle man. He had

+great abilities. He was a philosopher. After he became an unbeliever,

+and openly renounced the Christian religion, he resolved to

+annihilate it, to expel it, name and thing, from the world. And there

+are too many, in this age, who ardently wish he had succeeded. As the

+only probable mean to accomplish his purpose, he deposed all

+Christian Ministers, and prohibited, by his imperial authority, all

+public worship. The pagan Priests he honored every where, and highly

+distinguished them by his favor. The temples of God he turned into

+_shrines_ for pagan Idols. Lectures on the Platonic philosophy

+succeeded to the exhibition of Gospel doctrines and divine

+ordinances. And had not THAT BEING, who is wiser than the wisest, and

+who, with infinite ease, frustrates the counsel of man, interposed,

+and raised up a successor to the imperial Dignity who was a cordial

+friend to the Gospel of the Saviour; the artful Apostate would have

+done, what all enemies of christianity wish had been done, wholly

+extirpated it. But Jesus of Nazareth, the despised Galilean, the

+doctrines of the cross, have triumphed. The gates of hell, Satanic

+and human malice, cannot prevail. The Christian Religion has lived,

+in spite of all opposition--and will live to the End of the world.

+Under Providence, the continuance of it, to this day, is to be

+chiefly, if not wholly, ascribed to public worship and divine

+institutions. Drop all public worship, and religion is supplanted.

+Probably the holy scriptures would never more be translated--if

+preserved, at all, in their original languages, it would be in the

+cabinets of the curious. To public worship, then, are we mainly

+indebted, that religion is not lost, in the waste of time, the

+revolutions of the arts and sciences, the confusion and wreck of

+kingdoms, the wars and public calamities of nations, the vices of

+men, and the multitude of idolatrous rites.

+

+

+

+DISCOURSE VII.

+

+----------

+

+The duty of public worship, and its beneficial tendency.

+

+MATTHEW iv. 10.

+

+_Then saith Jesus, get thee hence Satan, for it is written; Thou

+shalt worship the Lord thy God, and him only shalt thou serve._

+

+Among all the visible Creatures, it is man's peculiar excellency,

+that he is capable of considering and worshipping his Maker and was

+made for that purpose. Your attention is again called therefore to

+the duty and beneficial tendency of public worship.--We have already

+largely argued the duty of it from reason and scripture, the two

+great sources of moral and religious knowledge.--The beneficial

+tendency of it we urged from a consideration of the purposes, for

+which it was instituted; which were these three, man's present and

+temporal happiness:--his future spiritual and eternal happiness: and

+the divine glory.--Its beneficial tendency we likewise argued from

+this consideration, that it is an excellent expedient to prevent

+Religion from being lost in the world. There will never be much

+serious godliness among any people or in any family, where public

+worship is lightly esteemed, or generally neglected. For it is an

+excellent expedient to keep alive on the mind a sense of Religion,

+and our obligations to a gracious and holy God.

+

+_This is the second consideration,_ which will be urged, to

+illustrate the great utility of public worship.

+

+No man who has any just views of the nature and importance of

+Religion, can be indifferent about the state of it, among those with

+whom he lives, and in the place where divine providence has cast his

+lot, and where he expects to spend the remnant of his days. If he

+desire to have it flourish, to see morality honoured, and the

+happiness of others increased, he must be a firm friend to the public

+worship of God. He who treats his Maker with intire neglect, or

+disowns the obligations he is under to him, will treat his fellow-men

+with scorn, and make light of the obligations he is under to them.

+Without public worship God would soon be forgotten, and Religion lost

+among us. If man be once released from the obligations of Piety, no

+other will bind them: there will be no mutual trust and confidence

+among us: yea, society would be dissolved. The fear of God is the

+principal support of government, and of the peace and good order of

+the world. The more godliness there is among us, the more honesty,

+industry, and sobriety there will be. Nothing but religious

+principles will restrain men from secret wickedness, controul the

+licentiousness of the Great, who think themselves above law; and curb

+the wild passions of the people. And as there is no probability that

+Religion will ever flourish, or even subsist among us, without public

+worship, it is very desirable it should be constantly and faithfully

+attended upon for the good of our country; that we may become a

+sober, virtuous nation, and God may not be provoked, to send upon us

+destroying judgments, or still more severely chastise us. Let every

+one then, who wishes well to the interests of his country, shew it,

+by diligence in attending upon the duties of Piety in God's Courts.

+We hear many express themselves very high on the subject of honesty

+and faithfulness to promises. And too much cannot be spoken in praise

+of these. They are the pillars of public order. But in what way are

+we to expect, that the great body of people will be honest, sober,

+industrious, temperate, and faithful? In the omission, or in the

+practice of the duties of public worship? Can we hope that they will

+be regular, sober, honest members of civil society, while they

+despise the duties, which they owe to God, in his sanctuary, on his

+holy Sabbaths? If we flatter ourselves that this will be the case, we

+discover our want of wisdom, and a true knowledge of human nature. We

+may as well look for the streams to flow, when the fountain is dried

+up. Will the rose blossom and send forth its fragrance, when the root

+is decayed? some will tell us notwithstanding, that they have

+constantly attended public worship, for many years together, and

+still have never found any happy effects either on their minds or

+lives. They fail not, also, to add that others, in the circle of

+their acquaintance, are constant in appearing before God in Zion, who

+are very bad men, who practise all manner of wickedness. To what

+purpose, they ask, is it, then, to be constant in the duties of

+public worship on the Sabbath, if the week be spent in dishonesty,

+idleness, falsehood, and vice?--It would be perfectly safe to risk

+our cause in an appeal to experience or fact. Let us examine the

+lives and conduct of those, who make conscience of the duty of public

+worship, and those who deny or neglect it altogether. Every one who

+is capable of observation knows the difference. So true is this, that

+it is a common remark that no one denies or deserts public worship,

+but he falls into some vice, some scene of iniquity. He has done that

+which makes him ashamed to see his fellow-men, and join in

+worshipping God with them. Atheists and Libertines renounce the duty.

+They reproach it, and display all the bitterness of malice against

+it. Some, it is granted, are never seen, or seldom seen, within the

+walls of a Church, who are still honest and upright in their

+dealings--and against whom the charge of immorality and profaneness

+cannot be justly laid. Others may omit the duty, through mere sloth

+or negligence, or some prejudice or pique. But when candor has made

+this concession, it must stop. I would wish to wound the feelings of

+no man--much less to bring in a false accusation. However truth is

+sacred, and must not be given up.--Are not sabbath-breakers--look

+round and see, and judge righteous judgment, are not neglectors of

+the duties of Piety in God's house, generally profane and immoral? Do

+they not too often prove, by their conduct, that they have no

+principle?

+

+If any still object and say, "I have attended constantly for a

+succession of years, and have found no real good effect on my heart

+or conduct. I am as much averse to religion as ever: as dishonest and

+unjust as ever: as ignorant and blind as ever, having no knowledge of

+one duty, doctrine, ordinance, or virtue of Religion--as profane, as

+hard-hearted, as unkind, as brutal in my manners and temper as ever,

+as intemperate and villainous as ever. I therefore am resolved, I

+will never go to public worship again. I have gotten no good. Public

+instructions have never taught me any thing. I know no more of the

+subject of Religion and morality, than if I had never heard one word

+about them. I have no more conscience about duty, or seriousness,

+than if I had never been urged and importuned to become an upright

+and good man." Is this really the case? Can any one make this

+confession consistently with truth? If so, your situation is indeed

+awful and alarming. The tear of commiseration may be shed over you.

+If you have any sense or reason, you must tremble. An immediate

+reformation is now incumbent on you. You have not a day or moment to

+lose. But can you think this a valid objection against the importance

+and happy advantages of public worship? It is a full proof of your

+own guilt and iniquity, but no proof against the duty of a constant

+attendance upon the holy solemnities of Zion. But let me expostulate

+a moment with you. I feel an uncommon solicitude for you. Give me

+leave to ask, how do you know that public worship has been of no

+benefit to you? Can you possibly tell how bad you would have been, or

+how much more vile and abominable, or ignorant and abandoned, you

+would have been, than you now are, if you had always refused to

+attend public worship? You might have been in the midst of almost all

+evil. You have been under great restraint. If you be not sensible,

+that you ever received any instruction or one idea of christian

+doctrine, still you may have acquired much religious knowledge, and

+gained much strength against temptations and sins, and not be

+sensible of it. We imperceptibly acquire knowledge and the habits of

+moral honesty. Perhaps, by attending public worship, you have been

+saved from those open sins, which would have destroyed your

+reputation, and ruined you, both for this world and the next. But

+further, permit me, or rather suffer conscience to do its friendly

+office, and ask you, if you have never gotten any good at all by

+public worship, was the fault yours, or was it not? Where is the

+blame to be fixed? Somewhere it must lie: for it is exceedingly

+great.--When you have been in God's Sanctuary, did you never hear one

+proper prayer offered to the throne of grace, did you never hear from

+any one, a discourse that contained, at least, some moral or

+religious truth, some really Gospel-doctrine, something to regulate

+your morals, to enforce duty, to invite you to love, fear, and serve

+God, to do good to man, and to live a pious and holy life? Is it

+possible for you to say, you never heard one prayer, or one

+discourse, that had any truth or knowledge in it? If you have heard

+both pious prayers, and edifying discourses, what is the reason you

+have gotten no good? The blame is yours. Have you not been

+prejudiced? Have you not been careless and inattentive? Have you not

+been stupid and thoughtless? How unreasonable then is your conduct in

+objecting against public worship! How foolishly do you act to forsake

+God in his worshipping Assemblies? A man sick unto death calls an

+eminent Physician. The Physician repairs in haste to the chamber of

+the sick. He hears his groans, he critically examines his case. He

+prescribes the only proper and effectual remedies; and retires. The

+patient refuses, after viewing them to apply them. But he insists

+upon it, that the physician is unskillful, and the means ineffectual.

+The disorder rages: nature yields under its violence, and the poor

+Sick man dies, because he would not apply the prescribed means. Where

+is the blame to be charged? Let common sense furnish the answer.

+

+Public worship is particularly calculated to keep up a sense of

+Religion on the soul. Such is the nature of man, that he must have

+forms of worship, or he will lose all sense of God and divine things.

+The substance and power cannot be preserved, where the forms are

+denied and relinquished. In the public Assemblies of God's people,

+the various principles of human nature are made to operate in favor

+of religion: the power of sympathy, all know, is very great, and in

+public worship this may be the mean of exciting serious attention and

+thoughtfulness. When we go to the house of the Lord, weekly, to pray

+and praise, to speak and hear divine truths, we shall be ashamed to

+fall into vice--to commit scandalous crimes--or to act an unjust or

+unkind part. If we do what is mean, dishonest, or vile, we shall

+reluctate seeing our fellow-worshippers again, when the Sabbath

+revolves. All love the praise of others, and desire their esteem; and

+they therefore will endeavour to behave so as to see their

+fellow-worshippers with pleasure again. Joint prayers tend to

+solemnize the soul; joint praises to enliven the affections; and

+public instruction to enlighten the mind. Nay, barely seeing each

+other together, after the business, toils and dispersions of the

+week, tends to soften and humanize the soul:--to promote kindness and

+friendship, benevolence and morality:--to make us ashamed of our

+follies and vices--fearful of error--and to esteem and revere Virtue.

+It nourishes moral sentiments and keeps men from degenerating into an

+uncultivated unsocial state. In the institution of public worship,

+the supreme Being considers men as being what they are, as being

+influenced by the principles, we find they are, in our connexion with

+the world. He treats them as moral agents and social beings. And all

+the powers of human nature and principles of society are compelled to

+operate in favour of moral and divine things. Public worship,

+therefore, tends to make men sober and moral, pious and just: good

+citizens and obedient subjects, faithful parents and dutiful

+children, obliging neighbours and useful members of the

+Community.--The seasons of public worship are placed at a convenient

+distance. Were the distance greater or less, it would not be so well.

+Were the seasons of it to return once in three days, multitudes would

+not have time enough, to attend to their necessary concerns--or to

+provide for their comfortable subsistence. Were they to return only

+once a month, or three or four times in a year--we should forget our

+duty--be under disadvantages about acquiring religious knowledge, or

+being fitted for duty. One day, in seven, seems to be a happy mean--a

+due proportion of time. Six days we may attend to our secular

+pursuits or callings. Every _seventh_ is to be consecrated to God, as

+a season of public devotion. And the solemnities of public worship

+have a direct and immediate tendency to impress the mind with a sense

+of the reality and importance of divine things, and to cherish and

+preserve a sense of religion among mankind.--

+

+_A third consideration_ to convince us of the happy tendency of

+public worship, is its adaptedness to diffuse extensively religious

+knowledge. That a just understanding of the holy scriptures, and of

+the essential principles of the Gospel and morality is of high

+importance, it is presumed no one will dispute. For the soul to be

+without knowledge is not good. We cannot be happy without it. We

+cannot be saved without it. It is the food of the mind; supports and

+invigorates. And here, it ought to be remembered, that such is the

+nature of the Christian Religion, that it cannot flourish, or be even

+continued in its purity, without knowledge. A high degree of

+ignorance is incompatible with salvation. Man is also exceedingly

+averse to the trouble and pains of acquiring knowledge. He is stupid

+and unwilling to attend to spiritual things. He needs line upon line:

+instruction upon instruction.--Besides, a very large proportion of

+the children of men must of necessity labour for a subsistence in the

+world. From the very state and circumstances, in which they are

+placed, laborious diligence is requisite. It is not optional with

+them, whether to be industrious or not. Necessity compels them. If

+they will not work, they cannot live. And this is a wise ordering in

+Providence. For industry is friendly to health and Virtue. If the

+earth were to yield, spontaneously all that man wants for his

+support, it would not be so well for him. It is a blessing then that

+he is obliged to be industrious. Idleness is the inlet of every vice.

+If man be not necessarily employed about what is useful and good, he

+will employ himself about evil. Since then so great a part of the

+human race are obliged to be engaged in laborious employments, public

+worship is a happy expedient to spread Christian knowledge.

+Innumerable multitudes may be instructed at one and the same time.

+The benefit of a whole week of diligent study may be enjoyed in one

+day by thousands. Public instructions, in God's house of prayer, are

+the easiest way of communicating and diffusing knowledge. The

+Christian Minister, we hence learn ought to be _able_ to teach--to be

+_furnished_ with a high degree of knowledge--to be a man of learning

+and extensive science. An illiterate man, however pious and good he

+may be, is totally unqualified for sustaining the office, or

+discharging the duties, of a Gospel-Minister.

+

+_A fourth argument_ to prove the beneficial tendency of public

+worship is, that the duties or exercises of it are well adapted to

+promote the Salvation of men.--If any under the peculiar advantages

+of the public stated worship of God finally perish, it will be a

+dreadful reflection, when they shall be forced to say, _how have I

+hated instruction and my heart despised reproof? And have not obeyed

+the voice of my Teachers, nor inclined mine ear to them that

+instructed me. I was in almost all evil in the midst of the

+congregation and Assembly._--Wisdom says unto all, of every rank and

+condition, _hear instruction, and be wise and refuse it not. Blessed

+is the man that heareth me, watching daily at my gates, waiting at

+the posts of my doors._ Blessed, indeed, are all who hear the word of

+God and keep it;--who are constant in attending upon, and who duly

+improve sanctuary-opportunities and privileges; who never fail,

+except when strict necessity or charity may be pleaded, to appear in

+God's house, and exert themselves to have its duties of essential

+service to them. Every part of divine service is fitted to awaken

+serious consideration--to call the mind off from vanity and folly--to

+represent all vice and hypocrisy in an odious, and all Virtue and

+duty in an amiable light. God and angels are witnesses of the

+devotions of his worshipping people. When we are before him, here in

+his courts, his all-seeing eye is upon us. He records in the book of

+his remembrance what is amiss or insincere, and an account must at

+last be rendered unto him of the hours we spend here, as well as of

+all our thoughts, words, and deeds. This is sufficient to compose the

+mind, to solemnize the heart, and to render us attentive. We may well

+exclaim with Jacob, _how dreadful is this place! this is none other

+than the house of God, and this is the gate of heaven!_ We should all

+say with Cornelius, _now therefore are we all here present before God

+to hear all things that are commanded thee of God._

+

+_A fifth argument_ to evince the beneficial tendency of public

+worship is, that it is calculated to bring people to a friendly

+temper towards each other, and to mutual love and forbearance. In

+divine ordinances, the worshippers appear like brethren. They ask for

+the same mercies. They look to the same Mediator for a full pardon of

+their manifold impieties. They profess to believe the same truths, to

+need the same purifying grace to restore unto their hearts the lost

+image of God. They partake of the same ordinances. Their voices are

+mingled in the same praises. Can they, then, fall out by the way?

+Must they not be mild and forgiving towards each other? Can they

+refuse to practice condescension? They all appear before a holy

+God--profess to hope for the same salvation--and at last to enter

+into the same kingdom of Glory.--

+

+_The sixth and last consideration_ to evince the beneficial tendency

+of public worship is, that it serves to train us up for the worship

+and employments of the celestial kingdom. Pious worshippers cannot

+but rejoice, to think that the institution of public worship is, as

+it were, a CONCERT of prayer--that all Christians in past ages have

+loved to engage in it, and left their testimony in its favour by

+their constant attendance upon it. They recorded their sweet

+experience of its pleasure. And all sincere friends to the cause of

+the Redeemer, over the Countries where the Gospel is known, make

+conscience of assembling together to honour God in public worship.

+When we address ourselves to the various parts of it, we are

+animated, we are consoled, with the thought that we are not alone,

+but that all God's people are joining with us. How has my heart been

+enlarged with this idea! But what is the worship of God here on earth

+compared to the heavenly! Here sin stains our best duties.

+Imperfections cleave to all our warmest devotions. Clouds of error

+obstruct the clear and full view of truth. We know but in part, we

+prophesy but in part. Our harps are hung on the willows. A dead

+languor rests on all our religious performances. But in heaven there

+will be no cold hearts--no dissenting voices.--Perfect love will

+animate all the worshippers in the realms of eternal day. They are

+before the throne of God, and serve him day and night in his temple.

+Their joy is one. Their happiness is one. And their worship is the

+perfection of ardour, sublimity and purity.--How can we behold

+worshipping Assemblies joined in prostrate adorations before the

+throne of grace, and uniting their voices in hallelujahs of praise to

+the Eternal King, without having our thoughts led forward to that

+delightful scene of heavenly worship, where mingled choirs of angels

+and saints, whose number is ten thousand times ten thousand, and

+thousands of thousands, are continually saying with a loud voice,

+_worthy is the Lamb! blessing, and honour, and glory, and power be

+unto him that sitteth upon the throne._ Do not the crouded Assemblies

+of Christian worshippers bear some distant resemblance to the Zion

+above?--Let it be our supreme concern, to be fitted and trained up by

+the humbler forms of devotion in the Church militant, for the exalted

+services and work of the Church triumphant.----Such are the happy

+effects of stated public worship and instructions, prayers and

+praises. "Prayers," says a mahometan writer, "are the pillars of

+Religion; and they that forsake prayer, forsake Religion."--The

+public devotions of God's house, how advantageous: how useful: how

+beneficial in their tendency!--"To thee, O devotion, we owe the

+highest improvement of our nature, and much of the enjoyment of our

+life. Thou art the support of our virtue, and the rest of our souls

+in this turbulent world. Thou composest the thoughts. Thou calmest

+the passions. Thou exaltest the heart. Thy communications, and thine

+only are imparted to the low, no less than to the high, to the poor

+as well as the rich. In thy presence worldly distinctions cease; and

+under thy influence worldly sorrows are forgotten. Thou art the balm

+of the wounded mind. Thy sanctuary is ever open to the miserable;

+inaccessible only to the unrighteous and impure. Thou beginnest on

+earth the temper of heaven. In thee hosts of angels and blessed

+spirits eternally rejoice." So important is the duty of public

+worship to the world and the interest of moral Virtue, that we can

+hardly be too zealous in recommending it, or exceed in our encomiums

+upon it. For it is impossible a man should be good, while he

+altogether omits the duties of Piety. The neglect of them shews that

+we have no right notions of God, no sense of his presence, no hearty

+desires of his mercy, and no solid hope of his favour.--

+

+We will here, at the proper place to insert the remark, and as a

+further proof and powerful recommendation of the duty of public

+worship, see what the views, and opinions, or feelings and practice

+of the scripture-saints were in regard to it. How the Apostle Paul

+viewed it, we learn from the following direction of his. _Not

+forsaking the Assembling yourselves together as the manner of some

+is, but exhorting one another._ These words teach us that there were,

+in the days of the Apostles, and should be in all ages, Christian

+Assemblies for the public worship of God and mutual edification: and

+that it ever was, and ever will continue to be the duty of all

+Christians to frequent these Assemblies in obedience to the command

+of God, to perpetuate and maintain his worship in the world, and for

+the confirmation of their faith, and their mutual edification unto

+life eternal. To the Corinthian christians, he says, _In the name of

+our Lord Jesus Christ, when ye are gathered together_: He speaks of

+their being convened for public worship, as their _stated_ custom.

+And in his salutation to them as a Church, he mentions those _that in

+every place_ call upon the name of Jesus Christ. _Unto the Church of

+God which is at Corinth, to them that are Sanctified in Christ Jesus,

+called to be saints, with all that in every place call upon the name

+of Jesus Christ our Lord._ Those _in every place that call upon the

+name of our Lord Jesus Christ_ are all worshipping Assemblies of

+Christians. Our Lord himself promises, in a most tender and affecting

+manner, his gracious notice, presence, and blessing with ever so

+small a number of his worshipping disciples or followers. _For where

+two or three are gathered together in my name, there am I in the

+midst of them._ His calling his followers a CHURCH implies

+necessarily their assembling _statedly_ for worship and mutual

+edification. Public worship directly honors Jesus Christ, and is a

+most expressive way of owning him before men; and denying it or

+neglecting it, is denying him and being ashamed of him. _He that

+denyeth me, and is ashamed of me and my words before men, him will I

+deny before my father which is in heaven and his angels._ The Psalms

+are full of expressions of warm affection and attachment, as all know

+who read them, to the courts of the Lord, to public worship. All good

+men love the ways of Zion, esteem and value exceedingly the word of

+God--the house of God--the ordinances of God--the Sabbaths of

+God.--Man never appears in so amiable an attitude as when on his

+_knees_ before his Maker. The pleasure of engaging cordially in

+public worship is noble. How often too does God honor his worshipping

+Assemblies by his favorable presence--by communicating his

+grace--mercy--peace, and pardon to pious worshippers. What delight!

+what joy! what sweet experience! what comfort--what transport in

+joining "in work and worship so divine." As a specimen of the esteem

+for the public worship of God, of delight in it--of ardent desires

+after it--of the profitableness of it--I have selected from the

+Psalms, the following passages--_How amiable are thy Tabernacles, O

+Lord of hosts! my soul longeth, yea, even fainteth for the Courts of

+the Lord.--Blessed is the man whom thou chusest to approach unto

+thee, that he may dwell in thy Courts. We shall be satisfied with the

+goodness of thy house, even of thy holy temple. My soul thirsteth for

+thee, my flesh longeth for thee, to see thy power and glory so as I

+have seen thee in the sanctuary. My soul shall be satisfied with

+marrow and with fatness, and my mouth shall praise thee with joyful

+lips. For a day in thy courts is better than a thousand: I had rather

+be a door-keeper in the house of my God, than to dwell in the tents

+of wickedness.--One thing have I desired of the Lord, that will I

+seek after, that I may dwell in the house of the Lord all the days of

+my life, to behold the beauty of the Lord; and to enquire in his

+temple; for those that be planted in the house of the Lord, shall

+flourish in the courts of our God; they shall bring forth fruit in

+old age, they shall be fat and flourishing._ Again--_I was glad, when

+they said unto me, let us go into the house of the Lord, whither the

+tribes go up, the tribes of the Lord, unto the testimony of Israel to

+give thanks unto the name of the Lord. If I forget thee, O Jerusalem,

+let my right hand forget her cunning. If I do not remember thee, let

+my tongue cleave to the roof of my mouth, if I prefer not Jerusalem

+to my chief joy._

+

+I have now, my Hearers, largely argued the duty and beneficial

+tendency of public worship. Better reasons I cannot offer. More

+powerful inducements to a constant attendance upon it, unless real

+necessity may be pleaded, as your excuse, cannot be laid before you,

+that are contained in those considerations which prove its beneficial

+tendency, above illustrated. If by those you will not be convinced,

+and reformed, if heretofore negligent of the duty, you must remain

+unconvinced and unreformed. Divine power and grace alone can awaken,

+convince, and reform you. Remember, if you neglect or deny public

+worship, you provoke God--you neglect a plain duty--you set a bad

+example--you dishonor Jesus Christ--you injure religion--you disserve

+the cause of morality--you contribute your proportion of influence to

+extirpate from the earth the christian religion--and must be

+responsible for all the evils you are the occasion of. Let us all,

+then, make conscience of so plain and so important a duty as public

+worship, that by it, we may be trained up for the worship of heaven,

+for THERE, they are before the throne of God and serve him, day and

+night, in his temple.

+

+

+

+DISCOURSE VIII.

+

+----------

+

+The Ordinance of the Lord's Supper not a human invention, but a

+divine Institution.

+

+MATTHEW xxvi. 26-31.

+

+_And as they were eating, Jesus took bread, and blessed it, and brake

+it, and gave it to the disciples, and said take, eat, this is my

+body.--And he took the Cup and gave thanks, and gave it to them,

+saying, drink ye all of it. For this is my blood of the New Testament

+which is shed for many for the remission of sin. But I say unto you,

+I will not drink henceforth of this fruit of the vine, until that

+day, when I drink it new with you in my Father's kingdom.--And when

+they had sung an hymn, they went out into the Mount of Olives._

+

+It affords peculiar satisfaction to the thinking mind, in attending

+any duty of Religion, to be well assured that it hath either a divine

+warrant, as _thus saith the Lord,_ or is supported by the clear light

+of Reason. If we make that a duty which God hath not enjoined upon

+us, either taught us by the light of nature, or the light of

+Revelation, we are guilty of will-worship or superstition. In this

+case, it may justly be said to us, _who hath required this at your

+hands: bring no more vain oblations._ To worship God in a way not

+appointed in his word, or by rites and ceremonies not authorised by

+him is to presume to interfere with the kingly office of the Saviour.

+He is king in his Church, and alone had power to make laws and

+appoint ordinances of worship. It is an infallible mark of an

+apostate and antichristian Church to pretend to institute sacraments

+or ordain modes of worship. Our Lord, knowing the proneness of human

+nature to err, and to adopt modes of worship of their own, has left

+his people this needful warning and excellent advice. _But in vain

+they do worship me, teaching for doctrines the commandments of men._

+We reject, with abhorrence, all human inventions or commandments in

+things divine. We glory in being guided solely by plain scripture,

+and not by the opinions or decrees of any men--body of men, or

+venerable ecclesiastical councils, however wise, or learned, or

+pious. Superstition and impiety are two extremes, in Religion, which

+ought to be shunned with equal care. We are not to turn aside to the

+right hand or to the left. While we anxiously flee from superstition,

+we should tremble lest we run to the opposite extreme of irreligion.

+Excellent is the advice of the wise man on this head. _Put away from

+thee a froward mouth, and perverse lips put far from thee. Let thine

+eyes look right on, and let thine eyelids look straight before thee.

+Ponder the path of thy feet, and let all thy ways be established.

+Turn not to the right hand nor to the left; remove thy foot from

+evil._ The right-hand errors of superstition, and the left-hand

+errors of irreligion are to be avoided with the utmost solicitude.

+

+As worshipping God in more ways than he has appointed, or in

+unauthorized ways is superstition; so neglecting the ways and

+ordinances of worship, which he hath most obviously appointed is

+irreligion. If we refuse, under any pretence whatever, to attend upon

+that, as DUTY, which he hath most expressly commanded, and which is

+altogether reasonable in itself, we are guilty of impiety, or

+despising his authority, breaking his laws, and rising up in

+rebellion against him; and of course shall be dealt with accordingly.

+For to retrench is no less criminal than to add. We are as strictly

+prohibited from taking away from, as adding to, the revealed will of

+God. The conscientious mind, therefore, would wish above all things

+to avoid both crimes, taking from or adding to, going beyond or

+stopping short of duty. To determine which crime of the two is most

+heinous, is perhaps beyond our abilities. It is enough for us to know

+that both are very aggravated Sins, and to be avoided with the utmost

+solicitude.

+

+We should carefully and diligently worship and serve the Lord our

+Maker, just as he has commanded us, precisely, and not according to

+any traditions of men, decrees of councils, uninspired canons, or our

+own vain imaginations. Religious and Gospel-worship and ordinances

+should be kept, pure and entire, free from all human mixtures and

+inventions. These are the feelings and views which our Churches

+profess to entertain--to walk by--and to hold. If in any instances,

+or degree, we deviate from them, we do it mistakenly--and

+unintentionally; and therefore we trust, should this be the case, it

+will not be imputed to us, as a wilful aberration from the original

+purity and primitive glory of the Gospel. We profess, and wish to

+take Christ's spiritual and heavenly Religion, just as he, and his

+Apostles have delivered it to us, in the sacred Volume.--And that we

+may all be fully and perfectly satisfied, that while remembering the

+bitter sufferings and agonies of our once crucified, but now risen

+Redeemer in the sacrament of his supper--in the elements of bread and

+wine, we are only acting in pious obedience to a plain, positive, and

+express command, as express as any one can be, of our glorious high

+Priest, the captain of our salvation.--It is proposed, in the sequel,

+to--

+

+I. Consider the original and actual institution of the sacramental

+supper--

+

+II. And--the nature of it, and who may rightfully attend upon it.

+

+I. We are to consider the original and actual institution of the

+sacramental supper. It may not be improper or unuseful, just to

+notice here as we enter on this important subject, the names, by

+which this Ordinance of the New Testament dispensation, is commonly

+known. I now, in the entry, call this ordinance, an ordinance of the

+New Testament dispensation, because I hope to be able, in the

+subsequent reasonings, to prove it to be so, to every mind that has

+candour, and discernment, to see the force of arguments. It has been

+differently denominated, in the Christian Church, and by different

+communions of Christians. It has been called the holy Sacrament--the

+great Gospel feast--the Christian Passover--the holy supper--the

+Eucharist--the Communion--and the Lord's supper. Among all these

+appellations, that by which it most commonly goes, among christians,

+is the Lord's supper. In each of these names, there is a peculiar

+significance and propriety, as is justly observed in those numerous

+discourses, which have been published on this Gospel-ordinance. Pious

+and sensible tracts have been published by learned men and sound

+divines on the nature of this ordinance--the qualifications of the

+worthy recipients--the terms of admission to its blessed

+privileges--the due preparation for attending upon it--the graces to

+be exercised while attending it--the design of it--and the temper and

+conduct which become christians after rising from the holy table--as

+well as the danger and sin of an unworthy and irreverent approach to

+it.--There is, in holy scripture, most obviously, sufficient reason

+for these several names given to it. But we readily concede, the word

+_sacrament_ is not in the New-Testament-writings. It signifies

+binding ourselves to the Lord by covenant-vows and promises. Whenever

+we participate of the sacrament of the supper, we solemnly covenant,

+engage, and promise visually to be the Lord's; to believe his truths,

+to be faithful in his service, to perform the duties which he

+enjoins--and to take him for our only Saviour.--

+

+It may also, once for all, be here remarked, that there are, among

+the various communions of christians, some circumstances relating to

+this Ordinance, which are not essential, but are left to the

+convenience, prudence, and situation of the followers of the Son of

+God. Such as the frequency with which it ought to be celebrated; the

+posture of the recipients;--the quantity of the _Elements_ to be

+taken;--and several other less points, which indeed have caused much

+contention among pious christians, to the disgrace both of reason and

+religion. In all indifferent things, it is folly to contend. It is no

+where said how often the Lord's Supper is to be solemnized--or

+whether in the morning or evening of the Sabbath-worship--or whether

+we shall sit--or stand--or kneel while we partake of the symbols of

+the body and blood of the Redeemer. These circumstances are perfectly

+immaterial. And how unhappy, that christians should ever interrupt

+the harmony of churches on account of them, or divide and separate

+from each other. But about what trifles, MERE NOTHING, will men

+furiously quarrel! He who kneels at the holy table is as acceptable a

+worshipper, as he who sits or stands. God looks at the heart, and not

+at the outward appearance. A composed, decent, and respectful or

+reverential posture is becoming, and is required. And as often, as

+the body of the people, with whom we worship, deem it expedient to

+solemnize the holy ordinance of the supper, we should do it, even if

+our private opinions should happen to be different. All that

+Christian Churches are concerned about, is that their Communion-days

+or Sacramental seasons may not be too near each other, or too far

+distant, lest the good effects, which they are intended to

+accomplish, should be frustrated. These observations are made to

+reconcile unhappy differences in Churches--to prevent needless

+disputes--and to promote among all that love our Lord Jesus Christ,

+however distinguished by name or distant in place,

+union--love--charity--condescension--and mutual forbearance. I hope

+the glorious day will soon arrive when God's people of the various

+denominations, will make the most of their union, and the least of

+their difference--and be in all ESSENTIAL THINGS, of one mind, of one

+way: and will lay aside and be ashamed of their foolish attachment

+to, and intemperate zeal for mere circumstantial points, names, and

+forms. Happy are the persons or the church that can divest themselves

+of all party-views and prejudice--of all bigotry and narrow notions,

+and embrace all pious people, of whatever sect, in the arms of

+fraternal affection--loving those most, who appear to have most of

+the temper and holiness of the Gospel! Alas! what mischief to the

+best of all causes, that of Jesus of Nazareth, hath bigotry done in

+every age, and every land, where his name has been known!

+

+But the principle design of the present discourse is to prove, from

+scripture, the reality of such an ordinance, as we call the sacrament

+of the supper. Is there, then, such an ordinance, in the Christian

+Church, to be observed by all the followers and disciples of our

+Lord, in every age and country? If there be not, we are, in our

+attendance upon it, justly chargeable with adopting human inventions

+and corruptions. Consequently are guilty of will-worship or

+superstition. We go beyond what is required of us. We cannot, of

+course, hope, upon reasonable grounds, for the divine acceptance and

+approbation. For God is never honored by, or pleased with our

+religious observances, however seemingly devout or pious we may be,

+when we presume to offer him, either what he hath not required of us

+by plain instructions of his own word, or made known to us by the

+dictates of reason: or when we offer it in the way, which he hath not

+required. We are to admit as articles of faith all that he hath

+enjoined, and only what he hath enjoined, and no more. In our

+practice, as professed christians, we are to do precisely as he hath

+commanded us. To believe as he tells us, and to do as he bids us, is

+the chief of religion. As professed followers of the Redeemer of the

+world, we are to walk in all the ordinances and commandments of the

+Lord blameless. On the subject of positive duties we are to be

+guided, in our inquiries, altogether by the revealed will of him, who

+appoints them.

+

+Laying aside all prepossessions from education, tradition, or other

+sources, let us candidly and critically enquire, whether Jesus Christ

+did not, in the most POSITIVE and EXPRESS manner, institute the

+sacrament of his supper, or a solemn commemoration of his passion and

+death by partaking of bread and wine set apart to be emblems of his

+body and blood. And it is not possible for any language to be plainer

+or easier to be comprehended, than the passage of scripture chosen

+for our present meditation. In it we have an account, concise, but

+full, of the original appointment. We have, in it, the history of the

+first Christian sacrament ever attended upon. The Jewish Passover is

+done away EXPRESSLY, by him whom it typified, and who alone had

+authority to change or abrogate the whole Jewish system. He says, in

+so many words, that he abolishes it, and would never more attend it.

+He says, he sets up another and new ordinance, in its room, to be

+continued in his Gospel kingdom. He himself dispenses the Elements

+after consecrating them by prayer. His disciples partook of them. All

+the circumstances are minutely set down. Nay, he ordained, as king of

+Zion, as head over all things to his Church, that the commemoration

+of him, by material bread and wine, should be STATEDLY observed to

+the end of the world, in his Church, for the important purposes of

+honouring him as a Saviour, and preserving warm in the heart, and

+perpetuating the memory of his sufferings, his dying love and rich

+grace. I will explain and illustrate this history of the institution

+of the Lord's supper, in the following manner, and principally in the

+words of an _approved expositor._

+

+At the close of the paschal supper before the table was cleared,

+Jesus to show that he was thereby typified as the lamb of God who was

+to be sacrificed for us, took in his hand such bread as was in common

+use, and having set it apart for sacred service, by thanksgiving and

+prayer, he brake it and distributed it among his disciples, saying

+_take eat_; for I appoint this sacramental bread to be henceforth

+eaten as the memorial of my body's being broken for your redemption

+by my sufferings and death; in like manner as the eating of the

+paschal Lamb was appointed to be a memorial for the preservation of

+Israel from the destroying angel, and of their deliverance out of

+Egypt.----After the same manner he likewise took the cup of such wine

+in his hand as they had at the paschal supper, and setting this apart

+by thanksgiving and prayer to sacramental use, delivered it to his

+disciples, saying to every one of them, _drink of this_: for I

+appoint this sacramental wine to be henceforth drunk by all my

+disciples as the representation and memorial of my blood's being shed

+for the confirmation of the new covenant, and purchasing of all its

+blessings; and particularly for the forgiveness of the sins of vast

+multitudes, not of the Jews only, but of the Gentiles, also, even of

+all that by faith receive the atonement.----

+

+But I tell you that from this time forward I have done with drinking

+the juice of the grape in commemoration of Israel's deliverance, and

+will have that Ordinance continued NO LONGER than till the things it

+typified shall be fulfilled by a more glorious redemption in the

+Gospel-kingdom, which will take place after my resurrection, and will

+call for a NEW USE of wine in the commemorative Ordinance which I

+have NOW INSTITUTED.----And when at the close they had sung an hymn

+or song of praise suited to the occasion, Christ knowing that the

+time of his being betrayed was just coming on, would not stay to be

+apprehended in the house, lest he should bring the Master of it, into

+trouble, nor in Jerusalem, lest he should occasion public tumults and

+outrages, but retired with his disciples to the Mount of Olives. Here

+is a minute and circumstantial account given us by the Evangelist

+Matthew, of the ABROGATION of the Jewish ordinance of the Passover,

+and the INSTITUTION of the Christian Ordinance of the Lord's supper.

+It is a plain and particular account, as much so, as can well be

+conceived. And of all the four Evangelists, it is often observed,

+Matthew is the most circumstantial and particular in giving us the

+memoirs of our blessed Lord's life, discourses and conduct. St. Mark

+and St. Luke rehearse to us, in the same words, as nearly as may be,

+the ORIGINAL INSTITUTION of the ordinance of the Supper, and the

+abolition of the paschal Supper, and of the continuance of the former

+in the room of the latter. The Evangelist Mark's account is this.

+_And as they did eat Jesus took bread and blessed and break it and

+gave to them and said, take eat this is my body.--And he took the

+cup, and when he had given thanks, he gave it to them, and they all

+drank of it. And he said unto them this is the blood of the new

+Testament which is shed for many. Verily I say unto you, I will drink

+no more of the fruit of the Vine until that day that I drink it new

+in the kingdom of God. And when they had sung an hymn, they went out

+into the Mount of Olives._ St. Luke's account is of an exactly

+similar tenor, though the order be a little different. _Saying with

+desire have I desired to eat this PASSOVER with you before I suffer.

+For I say unto you I will not any more, eat thereof, until it be

+fulfilled in the kingdom of God. And he took the cup and gave thanks

+and said, Take this and divide it among yourselves. For I say unto

+you, I will not drink of the fruit of the Vine until the kingdom of

+God shall come. And he took bread, and gave thanks, and brake it and

+gave unto them saying, This is my body which is given for you: this

+do in remembrance of me. Likewise also the cup after supper, saying

+this cup is the new Testament in my blood which is shed for you._ No

+words can be more particular. All the three Evangelists exactly agree

+in their account. There is indeed a wonderful harmony in this, as in

+all their other accounts of the birth, life, doctrines, institutions,

+sufferings, and death of the son of God. They vary so much as is a

+full proof that they did not transcribe from each other--or pen their

+Gospels by previous concert:--and they harmonize so completely as to

+satisfy all candid minds, that they gave a true, and not a false or

+fictitious history. All these three Evangelists tell us that Jesus

+Christ, DIRECTLY and EXPRESSLY, abolished the ordinance of the

+PASSOVER. And that he also in the Gospel-kingdom, or his Church,

+would have bread and wine used as an ordinance commemorative of his

+broken body and shed blood. He was very formal, as well as solemn and

+particular in this. He told his disciples what the bread was a sign

+or symbol of--his body broken: and what the cup was the sign or

+emblem of--his blood shed for the remission of sin.--All reasonable

+people will agree that his disciples, who were present and heard him,

+and partook of the consecrated bread and wine, understood him

+perfectly. But how did they understand him? If they did not

+comprehend his meaning, it was because he did not utter himself

+intelligibly, or they had not common capacities to take up his

+meaning.--How they understood him, their conduct explains to all who

+have eyes to see, and ears to hear. Did they ever more after this

+attend the paschal Ordinance, which had been so dear to the Jewish

+Church, from the day of its institution?--Did they not on the _first

+day of the week,_ the Lord's day, attend public worship, and

+solemnize the Lord's Supper? They did. What did they do this for, if

+their Lord and Master had not ordered them to do it? Dared they, of

+their own accord, undertake to appoint an ordinance of worship? Their

+actions speak louder than words can do. In the Acts of the Apostles,

+we are told xx. Chapter--7. that the disciples and believers

+solemnized the ordinance of the Lord's supper--on the LORD'S-DAY--the

+day of his resurrection, the FIRST DAY of the week. _And upon the

+first day of the week when the disciples came together to break bread

+Paul, preached unto them._ This could not be common _breaking of

+bread._ No person, in his senses, can imagine the Apostles went about

+from house to house to do this. It could be no other, therefore, than

+the sacramental _breaking of bread._ It was on the FIRST DAY of the

+week--the Christian Sabbath, or Lord's day. They met for public

+worship. Paul preached to them. They had likewise public prayers.

+They assembled as we do, and as the Christian world ever since have

+done, on the Christian Sabbath to preach, to pray, and to solemnize

+the holy Ordinance of the Supper.--A still more minute account is

+given us of the various parts of pubic worship observed in the

+Apostolic days--ii. Chapter--41 and 42 verses--_They gladly received

+the word, and were baptized, and continued steadfast in the Apostle's

+doctrine and fellowship--and in breaking of bread and in prayers._

+They were steadfast. They gladly received the word--took a pleasure

+in hearing it--in being where it was preached. The ordinance of

+water-baptism was administered to them. The ordinance of the Lord's

+Supper was celebrated and prayers were attended. _They_--that is, all

+the professed believers in Jesus Christ _continued steadfast in the

+Apostle's doctrine and fellowship._----It is then a fact

+incontrovertible, that in the primitive days of Christianity, the

+disciples all attended the divine ordinances of baptism and the

+Lord's supper--public worship and prayers, on the FIRST day of the

+week.

+

+To put the matter beyond all doubt, we will see what St. Paul's view

+of it was. He was the chief of the Apostles. An immediate revelation

+was given to him, and he was a wonderful and most successful

+instrument of spreading the glory of the Gospel--and by whom also a

+very considerable part of the New Testament was penned.--In his first

+Letter to the Church at Corinth, he gives us a very particular

+account of the ORIGINAL INSTITUTION of the ordinance of the Lord's

+supper--and EXPRESSLY informs us that it is to be perpetuated in the

+christian Church till the end of the world--that is all christians

+are by it, to show forth the death of Christ till he _come_--come to

+judge the world, and to render to every man according to his

+deeds.--xi. Chapter--23-27--_For I have received of the Lord, that

+which also I delivered unto you, that the Lord Jesus, the same night

+in which he was betrayed, took bread: and when he had given thanks,

+he brake it, and said, Take, eat: this is my body, which is broken

+for you: this do in remembrance of me. After the same manner also, he

+took the cup when he had supped, saying this cup is the new Testament

+in my blood: this do ye as oft as ye drink it, in remembrance of me.

+For as often as ye eat this bread, and drink this cup, ye do show the

+Lord's death till he come._ That this is not common daily eating and

+drinking to support life--to satisfy hunger and thirst is evident to

+every person, who makes use of his reason in things of religion.

+Could the Apostle speak as he does, if he meant no more than our

+common meals? If he meant only common eating and drinking, must he

+not be insane to speak as he does? Is common eating and drinking a

+remembrance of Christ's sufferings and death? If we eat and drink, at

+our common meals, without a pious and thankful heart, are we guilty

+of the body and blood of the Lord? Is our common eating and drinking,

+if not done in a holy manner, eating and drinking damnation to

+ourselves--not discerning the Lord's body? Are we to wait, in

+partaking common nourishment, till we have examined ourselves? _But

+let a man examine himself, and SO LET HIM eat of THAT bread, and

+drink of THAT cup._ The Apostle severely reproves the converts at

+Corinth for an unworthy, disorderly partaking of the Lord's Supper,

+when they assembled for that purpose. He calls the ordinance, the

+_Lord's Supper. When ye come together into one place, this is not to

+eat the LORD'S SUPPER._ What the Lord's Supper is, we know as well as

+we know the meaning of any word ever used: as well as we know what

+the _Lord's prayer_ means. The Lord's Supper is not every meal or any

+partaking of any food, but a _Supper_ that is PARTICULARLY

+SO--EMINENTLY SO. If I were to call every prayer the _Lord's

+prayer_--and every meal I made--or food I received, the _Lord's

+Supper,_ I should justly be looked upon, either as a wilful perverter

+of scripture, or insane.----

+

+Further, the Apostle calls the ordinance now under

+consideration--_the Communion_--and partaking of it--setting at _the

+Table of the Lord,_ the cup--_the cup of the Lord. The cup of

+blessing which we bless, is it not the communion of the blood of

+Christ. The bread which we break, is it not the communion of the body

+of Christ._ 1. Cor. x. 16. Again, verse 21. _Ye cannot drink the cup

+of the Lord and the cup of devils; ye cannot be partakers of the

+Lord's table, and the table of devils._ We may also observe, that the

+abolition of the Jewish passover, and institution of the ordinance of

+the holy Sacrament of bread and wine, in the room of it, is plainly

+intimated, when the Apostle calls Christ our Passover sacrificed for

+us--and directs us to keep the feast, alluding to the paschal feast,

+in a sincere manner. _For even Christ our passover is sacrificed for

+us. Therefore let us keep the feast, not with old leaven, neither

+with the leaven of malice and wickedness, but with the unleavened

+bread of sincerity and truth._ It is most easy and natural to

+understand this, of the Gospel-feast of the sacramental supper--and

+that this comes in the room, of the Jewish passover. This is the way

+in which it is generally and justly understood. Christians, in

+general, and all denominations, have from this and other very plain

+passages of scripture, been of the opinion, that the _Lord's Supper_

+as a holy ordinance succeeds the ordinance of the Passover. There

+were two stated or fixed ordinances in the Jewish church,

+Circumcision and the Passover. There are two, in the Christian

+church, Baptism and the Lord's Supper. The latter, no doubt, came in

+place of the former. At least this hath been the common belief; and

+it will not be given up with out very solid reasons.--None, generally

+satisfactory, have ever yet been alledged, and it is presumed never

+will.----To evade the force of the above reasonings and plain

+scripture, it has been said, all that is contained in scripture

+relative to the sacramental supper, is only allegory--mere

+metaphor--and that the Apostle John speaks of a spiritual supper in

+the soul. That he describes the regeneration of the soul, by Christ's

+coming into it, and the sweet pleasures of internal religion, by his

+supping in the soul, in the following words, is granted.--And the

+language being highly figurative and metaphorical, is just and

+beautiful is also allowed. _Behold I stand at the door and knock; if

+any man hear my voice, and open the door, I will come into him, and

+sup with him and he with me._ The spiritual supping of Christ in the

+regenerated soul, or his imparting to it, divine consolations, no

+more proves that there is no ordinance of the Lord's Supper, to be a

+_standing ordinance_ in the Church, to the end of the world, than the

+first verse in the book of Genesis proves it. It doth not refer to

+it, so much as in the remotest degree. Before a person can bring

+himself to believe in such a strange perversion of scripture, he must

+have resolved that he will understand nothing, according to what is

+in truth. What will not man do, to get clear of plain truth! How will

+he twist and pervert the plainest words!----

+

+It hath also been alledged, that our divine Lord, directed his

+disciples to wash one another's feet as a token of humility--John

+xiii.--from the 4th to 15th verse. There is no word, in this whole

+transaction, that can possibly denote that _washing of the feet_ was

+to be a standing ordinance in the New Testament-dispensation.--Most

+plainly doth Christ tell them, that what he had done was only an

+_example_ of humility, or significant way to teach them this

+important Virtue. It was an outward action calculated to impress

+their minds with a sense of the duty of being

+meek--humble--condescending--and forbearing. So they understood

+it--for they never practised it as an ordinance. We have a right to

+say they did not, because, we are no where told of their observing it

+as a divine ordinance. So Christians have, in general, understood

+it.--One very small handful of pretended followers of Christ have

+understood it differently--and observed it as a CHRISTIAN RITE. But

+admitting it to be an ordinance to be observed in Christ's Church, it

+doth not disprove the other ordinances.----Upon the whole, we may as

+well deny any duty as the ordinance of the Lord's Supper. We may with

+as good reason affirm that all the scripture is mystery, and none of

+it capable of being understood, as to affirm that what it says

+relative to the institution of the Lord's Supper as a _standing

+ordinance_ to be continued in his Church to the end of the world, his

+second coming to judgment, is only mere metaphor--allegory, or

+figurative language.--But it is one thing to show malice against

+God's special ordinances, and another to disprove them. All who

+reject, despise, and deny them, cannot, with any consistency, pretend

+to receive the word of God, as the only rule of faith and practice.

+

+Having reviewed the scripture account of the Institution of the

+Lord's Supper, as a standing ordinance, in the Christian Church, to

+be continued to the end of the world.--We shall, as was proposed,

+examine

+

+II. Very briefly into its nature, and enquire who may rightly attend

+upon it.--God is infinitely wise, in all that he requires of us, as

+duty. He never did require, or enjoin upon man what was inconsistent

+with his wisdom or goodness, or when complied with, would be of no

+benefit to him. The ordinances of the gospel are spiritual in their

+meaning, and highly subservient to the purposes of fervent

+piety.--And the ordinance of the Supper, is an ordinance wherein by

+giving and receiving _sensible signs,_ we show forth the death of

+Christ till he come to judge the world at the last day. By visible

+signs, it represents to us the body and blood of the Saviour. The

+material emblems, the bread and wine, convey to us, or signify

+spiritual things; and are designed to impress the mind, with the

+liveliest ideas of the dreadful sufferings of the son of God, of his

+blood shed, and body broken for us, by the aid of our external

+senses, our eyes and taste.--By these Elements, as they are termed,

+we behold him crucified afresh:--as groaning on Calvary:--as expiring

+on the Cross:--as rising from the dead:--as bursting asunder the

+cords of death:--as ascending up into heaven:--as sitting at the

+right hand of God:--as an all-willing and all-powerful Saviour. Our

+eyes see it, in the sensible signs. May our hearts realize it! The

+duty of remembering our Redeemer, in the memorials of his dying love,

+is most reasonable. We consist of body and soul, and in this

+ordinance, the apprehensions and devotions of the latter, are aided

+by the senses of the former. This is treating human nature as being

+what it is. Had we no BODY, or were we unembodied spirits this

+ordinance would be absurd.----

+

+It may be here pertinently added, God has had his sacramental

+institutions in every age of the world--even, before the FALL of man.

+In a state of innocence, before the Apostacy, the tree of life was

+the Sacrament, or standing sign by which Adam was to be confirmed, if

+he had maintained his integrity.--The Rain-bow, a natural phænomenon,

+was expressly appointed by God, as a sacramental sign, by which his

+covenant with Noah was ratified, and in which he promised that the

+world should not, a second time, perish with water.--In the Jewish

+dispensation, the Passover and circumcision were two noted

+sacramental institutions, by which God's covenant of grace, was

+confirmed.--And in the last, best, and most perfect dispensation of

+all, the Gospel, are two most plain and important Sacraments, Baptism

+and the Lord's Supper.

+

+In all these instances, the wisdom, goodness, condescension and grace

+of the Supreme Being are remarkably manifested. He considers what we

+are, weak and frail Creatures. He treats us as being what we are,

+imperfect Creatures; and hath, in the sacraments, appointed outward

+signs to assist us in conceiving rightly of divine things, and to

+move and affect the heart.

+

+2dly. The nature of the ordinance of the supper is a commemoration of

+the sufferings of a dying Redeemer. This is sufficiently proved by

+the very words of the blessed Jesus in the original institution and

+distribution of the Elements. THIS DO IN REMEMBRANCE OF ME. He, as

+our passover, is sacrificed for us. We are then to remember him,

+principally, as dying for us:--as bearing our sins in his own body on

+the tree:--as our propitiatory sacrifice:--as our righteousness. This

+needs no other proof, than the very words used in the distribution of

+the outward signs. _This is my body which is broken for you_:--broken

+with an inconceivable weight and variety of sufferings.--So again,

+_This Cup is the new Testament in my blood which is shed for you:_

+shed for you--a ratification of the new covenant, which is the

+meaning of the word Testament here.--Who can hear the divine

+Jesus--who can see him holding out life and glory, in these appointed

+signs, saying eat, _O friends, and drink ye all of it,_ without being

+melted into love, gratitude, and a cordial compliance!--The

+sacramental supper, then, is a memorial of his dying love, bleeding

+piety, and wonderful grace.--By it, as the Apostle expresses himself,

+we _show his death_ TILL HE COME--till he come to visit our guilty

+world as the final judge. As a dying friend he gives us this memorial

+of his love. He knew that we, in this wicked world, and amid its

+concerns and temptations, should be apt to forget him in the riches

+of his grace and bitterness of his death. Accordingly that the manner

+of his death, and magnitude and variety of his sufferings might never

+be effaced from the mind, the same night in which he was betrayed, he

+instituted this precious Ordinance, and bid all his followers, to

+remember him in it, with all the weight of his divine authority, and

+affection of ardent friendship.----And can we forget thee, O

+suffering Immanuel! Whom should we remember, if we forget thee!--Can

+our cold hearts be unmoved at those things, which thou didst undergo

+for us!--Can any pretend to be thy disciples, deceiving mortals, and

+still exert themselves to persuade others not to remember thee, in

+thy DYING COMMAND!

+

+3dly, The sacramental supper is a Communion-Ordinance. _The cup of

+blessing which we bless, is it not the communion of the blood of

+Christ? The bread which we break, is it not the communion of the body

+of Christ? For we being many are one bread and one body, for we are

+all partakers of that one bread._ This ordinance from these words is

+often called, by way of eminence, the Communion; and it has been

+celebrated ever since the days of Christ, as a _standing ordinance,_

+in every Country, where the Gospel hath been enjoyed by all

+denominations of Christians, except some deniers of all outward

+ordinances. Serious and enlightened Christians have always highly

+valued it. They have always loved it. They always deemed it a blessed

+privilege to remember their dear, departed Lord in his own appointed

+emblems. And while attending upon this great Christian solemnity, the

+Communion-Table, we commune with one another--with our Father who is

+in heaven--and with the Redeemer of a fallen world.--As brethren we

+sit at the same table, commemorate the same suffering Lord,

+participate in the same rich provision. This shows our union in all

+essential doctrines, our charity; that in the things of God and

+Religion we have one heart, one Lord, one hope, one faith, one

+baptism, one God and Father of all, and that we acknowledge one

+another as fellow-Christians. We stand, as it were, at the foot of

+the Cross, beholding the awful sufferings of our Lord, and

+professedly rest all our hope on his merits and precious blood, our

+hope of pardon, hope of peace, hope of acceptance with a holy God,

+and hope of eternal blessedness in heaven.--We also commune, by the

+divine spirit, with God himself. A spiritual intercourse, at the

+Sacred Gospel-Passover, is maintained between him and his pious

+people. He communicates,  by the influence of his holy spirit, his

+love to them; and they pour out their hearts, desires, and prayers

+before him, and to him. He draws near to them, in mercy, and in the

+tokens of his favour. They draw near to him in duty. Hence he is said

+to dwell in them. He smiles upon them through the Son of his love. He

+owns them in the covenant of grace. He pities them in all their

+sorrows. He comforts them with his own consolations. He establishes

+them in the truth and right way. They are, in fine, seated at his own

+table--a Father's board, upon the best provision.--What a high

+privilege! What a sublime felicity!--

+

+And who may rightfully attend upon, and enjoy this divine Ordinance?

+The answer is, all Christ's disciples. His professed followers who

+believe in him, and obey his precepts. All are bound to honor the God

+of ordinances. He alone can make them profitable and savingly

+beneficial. Without him, they will be inefficacious.--And to have a

+right to approach them, we must profess the religion of the Gospel,

+must admit all its essential doctrines. And behave and conduct

+accordingly. _Do this in remembrance of me_ is the absolute command.

+And we are to remember a dying Redeemer, as his friends, as his

+followers. All, therefore, who have a disposition to live a life and

+piety and Virtue, to perform the duties thereof, and to walk in the

+fear of the Lord all their days, may, and ought to approach the holy

+ordinances of the Gospel.--

+

+In the review of what hath been offered, we infer the indispensible

+duty of partaking in divine Ordinances. It is as much our duty, as

+professed Christians, to remember the sufferings of the Lord Jesus

+Christ to atone for sin, in his own appointed way, as it is to

+practice the moral virtues of compassion, honesty, or truth. A

+positive duty is absolutely binding. When it is made known to us, we

+may not neglect it any more than a moral duty: though moral duties

+may be more important, and be not to give place to positive: for _God

+will have mercy and not sacrifice._ If _both,_ as both are

+obligatory, cannot be complied with, under certain given

+circumstances, the _moral_ claims the precedency. All, therefore, are

+obligated to prepare themselves to wait on God, and to honor him in

+his own institutions. None can excuse themselves. And what is

+required on their part hath now been concisely stated.

+

+Again, from our subject we see how exactly we follow Christ in the

+way, in which we attend upon the Sacramental Supper. We profess to

+follow him altogether, and to make nothing essential, which he doth

+not make essential. Every communicant is left to his own opinion and

+free liberty to stand, or sit, or kneel, as he conceives is the will

+of his divine Lord. As our professed aim is to honor God, and Jesus

+Christ, we endeavour to make the revealed will of our Lord, in this

+Ordinance, our rule. Did he set apart the sacramental bread by

+prayer, so do we. Did he do the same as to the Cup, so do we. Did he

+close all by an hymn of praise, so do we. We close the solemnity by a

+well adapted religious song of praise to God and the Saviour.--

+

+We infer, further, from what hath been said, how painful to the real

+lover of Virtue and piety it is to reflect that this divine

+Ordinance, upon which we have been discoursing, should be so much

+disregarded, as it is, among those who call themselves Christians.

+Some profane it. Some deprecate and speak evil of it, and of all

+divine institutions even the christian Sabbath and Christian worship.

+Some cast off prayer, and maliciously and impiously reproach all

+christian duty. In this Country, it is with difficulty, that many

+who, in the judgement of Charity, are Christians, can be persuaded to

+honor God in his special ordinances. How melancholy the idea!--But

+what is of all the most affecting is, that there should be so many

+open enemies to that very Redeemer, who died on purpose to save man,

+lost man! For he came to seek and save that which was lost. His

+sceptical scoffers, will not have him to reign over them. Such should

+remember the observation of the wise man respecting the Deity's

+treatment of scorners. _Surely HE scorneth the scorners: but he

+giveth grace unto the lowly._--Those who deny Jesus Christ in his

+word, in his worship, and in his ordinances, and will not have him to

+save them from sin and misery, will never have any salvation at all.

+_If ye believe not,_ says our Lord, _that_ I AM HE, the promised

+Messiah, _ye shall die in your sins._

+

+To conclude all--IN THE ABOVE DISCOURSE, I have endeavoured to plead

+the honor of the only Saviour in his holy ordinance:--I have enquired

+what saith the scripture, not what men have said, or Councils

+decreed. If in any thing I have misapprehended, or misrepresented

+divine truth, I hope it may be forgiven me by a gracious God; and

+that all my sins may be washed out, as to their guilt, in the

+precious blood of that Jesus, whose Religion I solemnly believe to be

+divine, and on whom I am entirely willing, after the most deliberate

+examination of his celestial pretensions, to risk my ETERNAL FELICITY.

+

+

+

+DISCOURSE IX.

+

+----------

+

+Baptism by water not a piece of Superstition, but appointed by Jesus

+Christ.

+

+MATTHEW xxviii.--and this part of the 19 verse.

+

+_Baptizing them in the name of the Father, and of the Son, and of the

+Holy Ghost._

+

+Every true friend of Christ and his Religion mourns over every

+departure from the duties he enjoined, the doctrines which he taught,

+and the Ordinances which he appointed. The more sincere and cordial

+his friendship, the more dear to him, will be the duties, the

+doctrines and the institutions of his divine Lord and Master.

+

+We should be exceedingly solicitous, then, to abide in the doctrines

+of Christ, to preserve Gospel-ordinances in their purity; avoiding

+carefully all human additions, supplements, and traditions; adhering

+to the original primitive simplicity of Gospel-worship and order;

+rejecting all that Christ rejects; holding to all, to which he holds;

+hoping all from him; and keeping from whatever contradicts his

+doctrines. All the appointments of the Savour are to be highly

+esteemed, and diligently observed by his professed people. And one of

+these, is the Ordinance of Baptism by water, to be a _standing

+ordinance_ in the Church to the end of the world; of the clear and

+express institution of which it is now proposed to lay before the

+audience, a plain and faithful account from scripture; being in the

+enquiry wholly directed and guided by what Christ and his Apostles

+have left us, have said, and practised respecting it.

+

+So far, my hearers, as I know my own heart, I would cheerfully give

+up any thing, which I could not find duly supported in scripture

+understood in its plain and natural sense, and not perverted by

+ignorance and wilful misrepresentation.--That the ordinance of

+water-baptism has been greatly abused and perverted, is readily

+acknowledged. Different denominations of professing christians, have

+entertained different opinions about its nature, as well as the

+subject and mode. But different opinions and different practices do

+not disprove the reality of the ordinance, or its utility as a

+christian privilege. They are however a full proof of the weakness,

+prejudice, and imperfection of human nature. If we must relinquish

+all that has been perverted and abused in religion, or disputed and

+differently understood, we shall have nothing left. We must, as many

+have done, commence infidels. For there is no article either of

+religion or morals but has been disputed, perverted and differently

+understood. I hope for a patient and candid hearing of the arguments,

+which shall be alledged to prove that baptism by water or christian

+baptism is not a piece of superstition, but APPOINTED by Jesus

+Christ.--I would attempt humbly to enquire, what is the mind or will

+of God, as revealed in the holy scriptures, concerning christian

+baptism. I have taken all proper pains to search them, looking to the

+Father of lights for his guidance and spiritual illumination--to

+weigh and compare what they affirm, and to examine the original

+language. I hope, by divine grace, to be preserved from all error in

+opinion, and intemperance of words, or harsh and uncharitable

+expressions, being fully persuaded, _that the wrath of man worketh

+not the righteousness of God._----

+

+The words chosen, as the subject of present meditation, make a part

+of that great Commission, which our Lord after his resurrection and

+before his ascension to his Father and our Father, to his God and our

+God, gave to his Eleven Disciples or first Ministers. The whole

+Commission runs thus, _Go ye therefore and teach all nations,

+baptizing them in the name of the Father, and of the Son, and of the

+Holy Ghost, teaching them to observe all things whatsoever I have

+commanded you. And, lo! I am with you always even unto the End of the

+world._ To remove all possible doubt, if any could remain, of his

+authority to ordain and commission them, he informs them, that all

+power was given unto him, in heaven and on earth: power to do every

+thing in his church, and even to render the whole system of nature

+obedient to him. He appointed the time and place, when and where the

+_eleven disciples_ were to meet him in order to be invested with the

+commission to preach his Gospel, to gather and organize churches, and

+to admit converts to the Sacrament of baptism. _Then the eleven

+disciples went away into Galilee, into a mountain where Jesus, had

+appointed them. And when they saw him, they worshipped him, but some

+doubted. And Jesus came and spake unto them saying, all power is

+given unto me in heaven and in earth._

+

+1st. The first argument that there is such an ordinance as

+water-baptism to be administered to all, who are the professed people

+of God, to be continued to the end of the world, is taken from the

+very words of the text: _baptizing them in the name of the Father,

+and of the Son, and of the Holy Ghost._ In the original, it is

+_into_; which however altereth not in the least the meaning of the

+passage. To baptize _in_ and _into_ the name of the SACRED THREE is

+precisely one and the same thing. And the word, _baptize,_ as all the

+learned know, is applying water in some way or other to the subject,

+as will be proved in its proper place. And in the commission which

+our Lord, just before his ascension into heaven, in a very formal and

+solemn manner, gave to his Apostles, the ELEVEN DISCIPLES, we should

+naturally expect, if any where, as the most fit time and place, on

+account of the institution of the ordinance of baptism, as an

+initiatory or introductory ordinance in his Gospel kingdom or New

+Testament-dispensation. Accordingly the very thing is done; the

+ordinance is INSTITUTED in as plain, and as clear, and as precise a

+manner as words can state. The very particular form of words is

+given. That precise form which Jesus Christ would have us use, and

+which the christian world, in all its various ages and different

+communions, have ever since used. For the sacraments or ordinances of

+the Gospel are positive institutions; and in all positive

+institutions the observers are wholly confined to the declared will

+and form of the institutor. They are neither to go beyond or fall

+short of it. They can do neither, without offending the institutor.

+In the appointment of christian baptism our Lord hath then prescribed

+the very form of words to be used. The Sacrament of baptism has a

+most important meaning, and by an outward sensible sign, exhibits to

+us divine truth, or one of the foundation-doctrines of the whole

+system of christianity. And outward signs are a most affecting way of

+teaching mankind spiritual doctrines. By these, as well as by words,

+doth God, in his infinite wisdom, teach us. It discovers a

+particularly base and disingenuous mind to object against any of the

+ways in which it may please him to teach us, sinful and guilty

+creatures. Christian baptism teaches us, in a most striking and

+affecting manner, BY AN OUTWARD RITE, the absolute need of our being

+washed by regeneration:--that we are defiled with sin, in our

+natures, and cannot be saved unless this defilement be done away by

+the purifying efficacy of grace. To apply water to the subject,

+whether infant or adult, whether by immersion or sprinkling, in the

+name of the father, and of the son, and of the holy Ghost, is to

+signify our belief in the one true God, distinguished, as now stated;

+our subjection to him; and our adherence to whatever is revealed by

+him. For to baptize in the name, or into the name of another is

+openly to denote our following him, belonging to him--our subjection

+to him, to his will and cause. Thus, when the Apostle Paul thanks God

+that he had baptized but few: when the Corinthian converts were so

+divided about Preachers who ministered to them, he assigns this

+reason, not that the ordinance was unnecessary or unprofitable, or

+not divinely appointed, _but lest any should say he baptized in his

+own name or into his own name,_ which must mean that he was to be

+their head; and they wholly devoted to him as followers. To baptize,

+therefore, into, or in the name of the Father, and of the Son, and of

+the holy Ghost, is to denote an entire consecration to the Trinity,

+to the love, fear, and service of God, and a full renunciation of all

+other Religions--of all Idols, and the vanities of the world--that we

+take God, for our God and portion, Jesus Christ for our only

+Redeemer, and the holy Ghost for our sanctifier. By Christian baptism

+we signify our duty to be God's, and to declare it to all the world;

+we declare in a more solemn manner than words can do, that we need

+the washing of regeneration--and that we are defiled in our nature by

+sin. All Christians should see that they understand the nature, use,

+and intention of baptism. And how reasonable, that by some outward

+rite, our need of being sanctified, should be exhibited!--When,

+therefore, we call the sacrament of baptism, a positive Ordinance, we

+do not mean that it has no moral uses, or is not beneficial in

+Religion, or reasonable: we only mean that it is an Ordinance which

+we should not have known, or been obliged to attend upon, except it

+had been expressly appointed by the Author of the Christian

+dispensation, who has the sole and exclusive right to legislate in

+his own kingdom, and to appoint what ordinances of worship he

+pleases. He is king in his Church. Referring to the Messiah, and to

+his kingly office, Jehovah says, _Yet have I set my king upon my holy

+hill of Zion._--

+

+As to the mere circumstances of the Ordinance of baptism; these are

+left to the convenience and discretion of those who use it. And the

+disputes which have been carried on respecting these, between

+different Christian denominations, have been a disservice to Religion

+and Charity; have perplexed honest and serious minds very often; and

+opened the mouths of gain-sayers to object.----

+

+Let it be particularly remembered here, that we do not substitute

+baptism by water, however dispensed, whether by sprinkling or

+immersion, in the room of regeneration. Some of the Christian Fathers

+used the words, _regeneration_ and _baptism,_ as similar in

+signification, though at the same time, they by no means excluded the

+doctrine of a renovation of nature; or meant to be understood that

+the application of the Element of water, in the baptismal Sacrament,

+was the actual scripture-new-birth. Some few Christians, have

+supposed that baptism rightly administered is the

+scripture-regeneration. Those who do, are few in number, and are

+considered by other Christians, as exalting the ordinance of baptism

+above its proper place, and taking the _sign_ for the _thing_

+signified. Those, in general, who practise water-baptism, hold to the

+new-birth or regeneration of the soul as much, and as strongly, as if

+they never practised infant or adult baptism.

+

+We proceed in the argument--and ask, is it not strange, indeed, that

+Christ should be so particular in directing his Ministers to the end

+of the world, his Apostles, and in them, all faithful Ministers, to

+baptize into the name of the Father and of the son and of the holy

+Ghost, all who were brought over to his religion, or who embraced his

+Gospel, if he intended there should be no baptismal Ordinance in his

+Church? They were to teach and to baptize. Go teach all nations,

+_baptizing them._ The word _teach_ here signifies to disciple them,

+or bring them over to the Gospel. And to _baptize_ them is to apply

+water in the name of the father, son, and holy Ghost to the

+individuals, who should be induced, through the preaching of the

+Apostles, to become Christ's disciples. He promises to be with them,

+while engaged in their sacred work, _teaching_ and _baptizing,_ two

+different acts entirely, even unto the end of the world. Here is a

+plain scripture-account of the actual institution of the sacrament of

+baptism, or christian baptism, by whom to be dispensed, and to

+whom;--and how long to be continued. It is to be dispensed by

+Christ's ministers, or regularly authorized Teachers; the subjects to

+whom it is to be administered are all who _professedly_ become

+disciples of the Redeemer, or embrace his Gospel, including, as we

+believe, their infant offspring; and it is to be continued to the end

+of the world. No words can be more explicit and full than these. If

+these can be explained away, by sophistry and art, any may, that

+could be used. If these be perverted, we must despair of finding

+_any_ which are incapable of perversion. To say that to _teach_ and

+to _baptize_ are one and the same thing, is to deny the natural and

+obvious sense of the words--to make our Lord guilty of a silly

+tautology--an unmeaning repetition--is contrary to the whole current

+of scripture. For it never, in one single instance, uses the word

+_baptize_ for _teaching._ And the word _baptize_ no more signifies

+teaching, than it does meekness or humility, or faith, or repentance.

+None can adopt such an absurd idea, except they be predetermined to

+deny every thing in the Gospel which makes against their favorite

+system.--On the other hand, all who are willing to receive Christ's

+Institutions, and doctrines, or religion as delivered in his own

+word, will never want a full proof to support them in holding to the

+ordinance of Christian baptism, as long as this text now under

+consideration, is found in scripture.

+

+2dly, A further scripture-proof of the institution of Christian

+Baptism is from the Evangelist Mark xvi.--15, 16 compared with our

+text. He is giving us an account of the very same Commission as the

+Evangelist Matthew, but is not so full and particular. _And he said

+unto them, go ye, into all the world, and preach the Gospel to every

+Creature,_ every person who will hear you wherever you may, under

+divine direction, travel. _He that believeth and is baptized, shall

+be saved; but he that believeth not shall be damned._ This Commission

+is certainly to the following effect.--"I ordain and send you my

+chosen disciples and Ministers to spread the Gospel, by your

+preaching, far and wide the world over, without any distinction of

+Jew and Gentile, and to dispense the Sacrament of baptism, as a

+standing ordinance in my kingdom, and as highly necessary, as you

+have hitherto practised it, under my direction and by my order, while

+I exercised my personal Ministry; he that believeth on me and

+receiveth baptism shall be saved." I argue thus, baptism is of high

+importance, and a divinely instituted ordinance, or it would not have

+been mentioned in this order or connexion, _he that believeth and is

+baptized shall be saved._ Why baptized, if not needed, or a divine

+ordinance? Was our Lord ignorant of what he said; or did he use words

+which cannot be understood; or did he mean to deceive us? of one or

+the other he was guilty, if he intended his followers, to the END of

+the world, should not be BAPTIZED with water. For baptism here must

+mean the application of the element of water to the subject, and not

+the sanctifying, regenerating, or miraculous power of the holy Ghost,

+because it is put after believing. But none, all must admit, do

+believe to the saving of the soul, but regenerated and sanctified

+ones. And that water-baptism is not in Christ's religion as necessary

+as faith, is plain from the last clause of the verse, _but he that

+believeth not shall be damned._ It is not said _he that believeth

+not_ and is NOT BAPTIZED shall be damned. For many may believe, and

+have no opportunity, however desirous, to receive baptism. And such

+as are not in Providence allowed to have opportunity to receive it,

+in a Gospel-way, are not therefore shut out of the kingdom of

+glory.--Besides, it is a circumstance on this subject of no small

+weight, and merits a particular remembrance, that Christ invested his

+eleven disciples or Apostles with this commission to carry the glad

+tidings of peace and Salvation, and in them, his true ministers,

+round the world, and to dispense the ordinance of baptism to all meet

+subjects, just before his Ascension into heaven. It was one of his

+very last acts in our world. And they could not possibly help

+understanding him to mean water-baptism, in their Commission, for

+during the whole term of his personal Ministry, they had practised

+administering it, as an ordinance, to all who professed to be

+convinced that Christ was the promised Messiah and who followed him.--

+

+3dly. Therefore, a third proof, from scripture, of the institution of

+water-baptism, as a special ordinance or sacrament in Christ's

+kingdom, or spiritual religion, is that his disciples, after he had

+entered upon his public Ministry, _statedly_ practised it. This must

+be a satisfactory proof to all, who are willing to follow Christ and

+his Apostles, and not to set up a religion of their own making.

+Deluded and visionary men have often undertaken to make schemes of

+religion of their own. What daring impiety!--That Christ's chosen

+disciples or Apostles, during his public Ministry on earth, practiced

+water baptism the Evangelist John tells us. John iii. 22. _After

+these things, came Jesus and his disciples into the land of Judea,

+and THERE, he tarried with them and BAPTIZED._ iv. 1, 2, 3. _When

+therefore the Lord knew, how the pharisees had heard that Jesus made

+and BAPTIZED more disciples than John; though Jesus himself BAPTIZED

+not, but his disciples, he left Judea, and departed again into

+Galilee._ Making disciples and baptizing them were two entirely

+different acts. To _make disciples_ was to teach them his doctrines,

+and to persuade them to embrace his religion. To _baptize_ them was

+to apply water to them, as an ordinance or sacramental sign.

+_Baptizing_ these professed followers of Christ was the application

+of water to them, as a sign, or symbol, whether by immersion or

+sprinkling, is not now material to enquire, and not the _renewing of

+the_ holy Ghost. In the first cited passage, it is said, _Jesus

+BAPTIZED._ In the last, it is said, he _himself BAPTIZED_ not, but

+his disciples. There is no manner of difficulty in reconciling these

+two different accounts. For Christ is said, and with the most evident

+propriety, to do, what he ordered and directed his twelve Apostles to

+do. They were only his organs; and as his TEACHERS, they did nothing

+but by his order and direction.

+

+Had our Lord no design in this? He had now been some time on his

+public Ministry. He had begun the promulgation of his Gospel-kingdom,

+the new religion, which he came into the world to erect. He had

+collected many followers. And his Apostles BAPTIZED them all. The

+words are, _made_ and BAPTIZED disciples. All that were made

+disciples, the necessary inference is, were BAPTIZED. It follows,

+then, that every one that was _made_ a disciple, was _baptized,_

+without one exception. There was but one way of practice. All or none

+were _baptized._ These chosen Ministers of Christ did not venture, of

+their own heads, in imitation of John the baptist, to administer

+baptism. Neither did the son of God commit an error. He was perfect:

+a teacher come from God, both impeccable and infallible. As people,

+in various parts, where he and his disciples travelled to preach,

+hearkened to him and owned him, as the true Messiah and Saviour, the

+disciples were bidden to _baptize_ them.--How did they BAPTIZE them?

+Doubtless as professed followers of Jesus of Nazareth. The form of

+words made use of, is not recorded; neither is it of any importance

+that it should be, at this time; because Christ intended to prescribe

+the VERY FORM, at the proper time, just before he ascended into

+heaven.--Did Christ allow his disciples to _baptize,_ accidentally,

+or undesignedly, or by mistake, or merely because his forerunner John

+did? Can any one believe this, who has his intellectual powers

+underanged, or any honourable thoughts of his Saviour? Nay, would not

+this be to blaspheme the son of God? All he did, in his public

+Ministry, and as an infallible Teacher, was of design.--Or again, did

+he admit his Apostles _to baptize_ all who professed to believe

+in him, to gratify the caprice, humours, and prejudices of the

+people? Did the glorious and divine Jesus act from such base and low

+motives? Did he make these WHIMS and PREJUDICES the rule of his

+public conduct as Messiah? Dare we bring in against him, such a false

+and groundless charge?----We come, therefore, to this conclusion,

+that we only follow him, when we administer water-baptism to all, who

+profess their faith in him and love and obedience; or to visible

+believers; the promise being to them, and their seed. And in things

+of religion we are safe, and only safe, when we most strictly follow

+him.----

+

+4thly. The fourth argument to prove from scripture the INSTITUTION of

+water-baptism to be a _standing_ ordinance, is taken from John

+iii. 5. compared to the 26 verse of the same chapter. _Jesus

+answered, verily, verily, I say unto thee, except a man be born of

+WATER, and of the spirit, he cannot enter into the kingdom of

+heaven._ Why, is being _born of water,_ mentioned here? It is to no

+end; was it merely a word of course, to fill up a sentence? This was

+an important evening conference, of which these words are a part,

+with Nicodemus, a ruler in Israel, on the very nature of that new

+dispensation of religion, which Jesus was opening as the teacher come

+from God, called the _kingdom of heaven_ or _kingdom of God._

+Regeneration or the new-birth is mentioned verse 3. as indispensably

+necessary; in this 5th verse _water_ to be used, in a certain way, is

+made a term of entrance into the kingdom of heaven or Gospel-church;

+that is, we must be born of _water_ as well as of the _spirit_ in

+order to be _regular_ members of his church. Water, in the ordinance

+of baptism, denotes the need of purifying grace. To be _born of

+water_ may very well, without any unnatural force, mean _baptism._ As

+if Christ had told this ruler, in Israel, you must be renewed in your

+soul, and baptized with water, in order to be entitled to the

+blessings of my kingdom, or to be a regular member of the

+Gospel-church. Expositors generally suppose that _baptism_ by water

+is implied in this passage. If Christ intended to have no _ordinance_

+of this sort, in his church, why did he point to _water_ in the way

+he does?--Some, indeed, suppose that the ordinance of baptism is not

+meant here, but that to be _born of water and of the spirit,_ is to

+be born of the spirit, which purifies and cleanses from the filth of

+sin, like water.--In the 26th verse we read thus: _And they came unto

+John; and said unto him, Rabbi, he that was with thee beyond Jordan,

+to whom thou bearest witness. The same BAPTIZETH, and all men come

+unto him._ He baptized by his disciples. They dispensed the ordinance

+for him, by his order, and authority.--Immense multitudes were

+baptized. The text says _all men_ came unto him; that is, multitudes,

+and multitudes from all parts of the land. And they who professed to

+receive him as the Saviour and Son of God were baptized. _The same

+BAPTIZETH, and ALL men come unto him._----

+

+5thly. The fifth argument, is taken from those numerous passages of

+scripture, where baptismal water in the name of Christ, or no doubt,

+in the name of the SACRED THREE, is said to be used. There are in the

+New Testament, we readily own, several instances, in which the

+baptism of the holy ghost is mentioned; all of which, one excepted,

+mean his _miraculous influence._ And it is to be carefully remembered

+that when the words _baptize_ and _baptism_ denote either the

+sanctifying grace, or miraculous gifts of the spirit, they are used

+not in their natural or literal, but in a figurative and metaphorical

+sense. These instances I will carefully recite. Once _baptism_

+is used by Christ to represent his sufferings, especially on the

+Cross; Luke xii. 40, and Mat. xx. 22. There are but three, or at most

+four instances where _baptism_ and _baptize_ mean evidently or

+necessarily the sanctifying grace or miraculous powers of the holy

+ghost. Matt. iii. 11, compared with Mark, i. 8, compared with Luke,

+iii. 16, compared with Acts, i. 5, and xi. 16. These texts all refer

+to one and the same thing. And most evidently intend the _miraculous

+gifts_ of the holy ghost. Christ's _baptizing with the holy Ghost and

+with fire_ necessarily means his giving _the miraculous powers_ of

+his spirit, as is fully proved by comparing Acts, i. 5, with the

+first sixteen verses of the second chapter. In these passages, in the

+Evangelists, there is a pointed and marked distinction between John's

+_baptizing with_ water, and Christ's _baptizing with_ the holy ghost,

+of giving the _miraculous powers_ thereof. They are entirely

+different. But Christ's _baptizing_ with the holy Ghost and with

+fire, does not mean the sanctifying grace, but the _extraordinary

+gifts_ of the holy Ghost, as now proved from Acts i. 5, and ii. 1-16.

+Christ's baptizing with the holy Ghost and with fire, or imparting

+the miraculous powers thereof, is essentially different from John's

+baptism; but it neither proves, nor disproves the ordinance of

+_baptizing by water_ as a _standing_ ordinance, to be continued in

+his church, to the end of the world. It hath no reference to such a

+thing, more or less. What kind of logic must that man have who

+reasons thus; Christ's _baptizing_ with the holy Ghost is altogether

+different from John's _baptism_ of water unto repentance, and

+therefore he never intended to have any ordinance of _water-baptism_

+in his dispensation of religion, or in the Gospel-church? A man who

+can suppose this to be just reasoning, or any kind of reasoning, must

+be disordered in his mental capacities. There is but _one_ instance,

+where being _baptized_ by the spirit can mean being regenerated by

+his divine influence. And that is 1 Cor. xii. 13. In describing

+christian graces and exercises, allusions to baptism by water are

+many times made, which is an argument in favour of it, and not

+against it, as will be illustrated, in its proper place. The word

+translated _baptize_ with its derivatives, in the Old Testament, is

+the common word used for _applications of water,_ in some form, to

+the subject. In the New-Testament the words, _baptism_ and _baptize,_

+with their derivatives, or compounds, borrowed and brought down from

+the Old Testament, are used about sixty times; and must necessarily

+mean the application of water, in some way, to the subject, except in

+the four instances and their parallel places, now recited. I have

+endeavoured from the original to make the selection with diligence

+and care. We know that the first, original, and natural signification

+of the word, _baptism_ or _baptize_ is, as well as we do know, or can

+know the sense of any word, in any language. And that the _first,

+plain, original_ signification of the word, _baptize,_ and its

+derivatives, is the _application of water,_ in some form, to the

+subject, all the learned know:--and to them I appeal, as the only

+proper judges, in this case: though unlearned men may see how it is

+used, in the New-Testament, to their full satisfaction in the sequel.

+Whenever the word is applied to denote either the _sufferings_ of

+Christ, or the _sanctifying grace,_ or the _extraordinary and

+miraculous powers_ of the holy Ghost, I affirm from scripture, it is

+used in a figurative and metaphorical sense. To reject the plain

+common meaning of a word, in nearly fifty instances out of sixty, and

+to insist on the metaphorical sense, for the sake of expunging from

+Christianity, a PLAIN ORDINANCE, is having recourse to a strange

+expedient to establish a point.--And whether it be not a gross

+perversion of scripture, and contrary to all the rules of a fair and

+candid construction, is left for all to judge, who have eyes to see,

+or ears to hear.--We will now attend to those texts, numerous indeed,

+which directly or impliedly speak of baptism by water, as a _standing

+ordinance_ in the spiritual religion of Jesus Christ, according to

+Apostolic practice. Rom. vi. 4. _We are buried with him by baptism._

+Ephe. iv. 5. _One baptism._ Col. ii. 12. _Buried with him in

+baptism._ Heb. vi. 2. _Doctrine of Baptisms._ 1. Pet. iii. 21.

+_Baptism doth now save us._ Acts. ii. 38. _Be baptized every one of

+you._ EVERY ONE OF YOU. 41 verse, _They that gladly received his word

+were baptized._ viii. 12. _They were baptized both men and women._ NO

+DISTINCTION OF SEX AS IN CIRCUMCISION. 13 verse, _Simon believed and

+was baptized._ 16 verse, _Only they were baptized in the name of

+Jesus._ 36 verse, _Here is water, what doth hinder me to be

+baptized?_ 38 verse, _And he baptized him._ ix. 8. _Saul received

+sight, and arose and was baptized._ x. 47. _Can any forbid that these

+should not be baptized?_ 48 verse, _Peter commanded them to be

+baptized._ COMMANDED. xvi. 15. _Lydia was baptized and her

+household._ 33 verse, _The Jailor was baptized, he and ALL HIS

+straitway._ xviii. 8. _Many of the Corinthians believed, and were

+baptized._ xix. 5. _And when they heard this, they were baptized._

+xxii. 16. _Arise and be baptized, and wash away thy sins._ Rom.

+vi. 8. _Were baptized into Jesus._ 1. Cor. i. 16. _I baptized the

+household of Stephanas._ x. 2. _And were all baptized unto Moses in

+the cloud._ xv. 29. _Else what shall they do, that are baptized for

+the dead?_ Gal. iii. 27. _As many as have been baptized._ These are

+some of the principal places in the New-Testament, where _baptism_

+and _baptize_ are used: and they all, mean the ORDINANCE of water

+baptism, or allude to the use of it, as a _standing ordinance._ How

+numerous are these texts, more so than any one, at first view, would

+have imagined. How unhappy is our Lot, if against all these, and

+plain are the most of them, as words can be, we are to believe Jesus

+Christ never intended to have the sacrament of water-baptism

+administered, as a _standing_ ordinance, in his Church! So

+considerable a portion of the New-Testament occupied in giving us a

+plain account of this sacrament deserves notice. Could reason wish

+for more? With a beautiful display of divine wisdom, in so fully and

+so particularly stating the matter, as if, on purpose, to cut off all

+the cavils and objections of gainsayers--as if, on purpose, to

+prevent any from DENYING, REJECTING, or EXPLAINING away the

+Ordinance.--It seems utterly unaccountable how a denial of it, can

+consist with a serious belief that the scriptures are from God, or

+the only rule of Christian faith and practice.

+

+

+

+DISCOURSE X.

+

+----------

+

+Baptism by water not a piece of Superstition, but appointed by Jesus

+Christ.

+

+MATTHEW xxviii.--and this part of the 19 verse.

+

+_Baptizing them in the name of the Father, and of the Son, and of the

+holy Ghost._

+

+I proceed, in this discourse, to lay before the audience a plain

+account, from scripture, of the Sacrament of Baptism as an ordinance

+to be observed, in Christ's Church, or the Gospel-kingdom, to the end

+of the world. This, it will be acknowledged, is a very important and

+interesting subject. For if there be no such sacrament too long have

+we, and the christian world, of the various Communions, practised

+upon it. If there be, we ought to see the scripture-proof of it, and

+observe it, as we are directed. If it be a human invention or

+tradition, only a piece of superstition, the sooner the discovery is

+made the better.--

+

+We finished the former discourse, in taking a concise survey of the

+numerous texts, which speak of the administration of baptism as an

+ordinance, in Christ's house, the Church of the living God; or which

+allude to it, as an established Apostolic practice.--

+

+6th. During our Lord's personal Ministry, which lasted as is

+generally supposed about three years and an half, his own chosen

+disciples, the twelve, administered water-baptism to all who

+embraced, or professed to embrace him, as the promised Messiah. It

+appears to have been the common practice of initiating them into his

+kingdom by _baptizing_ them with water, as the appointed token or

+visible sign of their being his professed followers. We must

+necessarily conclude that our blessed Saviour ordered his disciples,

+during his public Ministry, to administer baptism by water to his

+professed followers, and gave them the _form_ of words to be used.

+And that there was likewise a complete uniformity in their practice,

+we must necessarily conclude; because we never, in any of the four

+Gospels of _Matthew, Mark, Luke,_ and _John,_ find that our Lord

+reproved them for _baptizing_ converts to his Religion, as the

+_introduction,_ or intimated to them, in the remotest manner, his

+disapprobation: or spoke any where against _baptism_ as administered

+by his harbinger, John the baptist, as if it were a _piece of

+superstition_--or an empty form: but he received it himself, which is

+at least a presumptive argument, that _water-baptism_ was to be _an

+ordinance_ in his religion; for John came to prepare the way of the

+Lord, in all respects, and to dispose people in their minds, to

+receive the Christian System; but if there were to be no christian

+baptism, how could John's _baptizing_ unto repentance be from heaven

+or a preparation for the introduction of the Gospel-System? If Jesus

+Christ designed to have no such ordinance, to be a _standing_

+ordinance, in his Church, to the end of the world, we should have

+had, we rationally suppose, some _direct_ or _implied_ hint at least

+of his dislike of _baptizing_ with water. For when he gave his eleven

+disciples, and virtually, in them, all his true Ministers, the

+commission in the text, _go teach all nations, baptizing them, in the

+name of the Father--and of the Son, and of the holy Ghost,_ they

+could not understand him, but as _instituting_ and _appointing_ the

+ordinance of water-baptism. As they had been universally, during his

+public Ministry, in the practice of it, if he had intended to have

+the practise discontinued, he would have told them so:--he would have

+forbid them to continue it, and told them it was an _idle

+ceremony_--a _perfectly useless_ and _insignificant rite_--no

+_better_ than old _Jewish fables_--and _wholly unbecoming_ the nature

+of his own spiritual religion. But there is not a word of this. On

+the other hand he, in the most solemn manner possible, commanded them

+_to go and BAPTIZE all that should_ embrace his religion,

+professedly, throughout the world. And after being _endowed with

+power from on high,_ on the day of Pentecost, or _baptized with the

+holy Ghost,_ that is, invested with his miraculous gifts, they

+continued to dispense the ordinance of water-baptism, as they had

+done before. As they gathered and organized Churches over the world,

+and preached Christ and him crucified, they dispensed _water-baptism_

+to all their converts, not one excepted, that we hear of, or know of:

+and so careful were they about this matter that they even baptized

+some of John's disciples over again. In the progress of their

+labours, they gathered an immense number of churches in Asia, in

+Europe, in Africa, in all parts of the then known world. And they

+were uniform in their practice. All the churches were formed

+doubtless upon the _same_ model. They did not practise baptism in

+some instances, or omit it in others. They administered it to all, as

+the _standing introductory_ ordinance. They did this, as long as it

+pleased the great head of the church to employ them in his work. They

+had with them, when they did thus practise, the _promised comforter_:

+That holy spirit who was to assist them--to inspire them--to secure

+them from all error in doctrine or discipline--to lead them into _all

+truth_: to be an INFALLIBLE guide to them. All these are facts. And

+all, who believe the holy scriptures, cannot help knowing them to be

+facts. I appeal to them as facts. I have proved them to be facts, in

+the large number of texts cited under the last argument. With an

+irresistible evidence, then, doth it appear, that water-baptism was

+the _stated_ universal practice of the Apostles. The union of the

+Apostles, in the practice, will be particularly noticed and enlarged

+upon, under another head of proof.--Now, what can be said against

+baptism by water, as an _appointment_ of Jesus Christ, and not a

+piece of superstition? Is any truth--is any duty--is any point of

+christianity more substantially proved, more clearly revealed?--So

+plain is this matter that it cannot, one would imagine, be contested.

+However to get rid of the argument and of the ordinance, it is said

+the Apostles, it is true, _did practise it_; but did administer it in

+ignorance--as uninformed and erring men--in weakness, and

+condescension to the wicked humours of their hearers:--but all along

+told them it was unnecessary and unprofitable--no

+Gospel-ordinance--but weak and beggarly elements--rudiments of the

+world--an abrogated rite--an abolished institution--old things that

+must pass away.--Strange indeed! Alas, did the Apostles practise this

+ordinance in ignorance, and to gratify prejudice in their converts?

+They acted, then, very wickedly. For they have herein set an EXAMPLE

+to all the christian world, in every age, and land. For all the

+various communions have followed their practice, for more than

+Seventeen centuries, though differing about the modes and

+circumstances of it. If, then, we be in an error, we have been led

+into it by Christ and his Apostles, by following them in

+administering _baptism_ as _an ordinance,_ in his spiritual religion.

+For his kingdom is not of this world, it is a spiritual and heavenly

+kingdom. Are we not safer in following the Apostles, as inspired

+guides, in doctrine, and worship, and ordinances, than in listening

+to such as tell us THEY were weak and ignorant men?--But be pleased,

+to consider a moment, my hearers,----Who can believe that, under the

+_baptism_ of the holy Ghost, his _miraculous inspiring_ influence,

+the Apostles would have practised water-baptism universally, if it

+had not been the mind and will of Jesus Christ, that there should be

+such an ordinance, in his religion?

+

+7thly. It may tend to corroborate the proof that there is such an

+ordinance to be observed in the church of God, that it was the common

+received opinion, in the times of John the baptist, that the promised

+Messiah, the great Saviour of Man, would practise _baptism by water_

+in his ministry and kingdom. The people objected against John's

+baptism, because he declared that he was not the Christ, John i. 25.

+_Why_ BAPTIZEST _thou, if thou be not the Christ?_ This question most

+obviously and clearly implies that it was expected that Christ, the

+promised Messiah, would have _baptism by water, statedly_ practised,

+in his kingdom or dispensation. _Why_ BAPTIZETH _thou, if thou be not

+the Christ?_ As many as if they had said, you take too much upon you,

+in your baptizing: you assume one of the offices of the Messiah. We

+expect he will have _baptism,_ in his kingdom, as an initiation, or

+introductory ordinance, representing our need of renovation.--The

+Jews might be mistaken in their ideas of the expected Messiah, in

+this, as in other respects.--What is now mentioned is only to show

+what the common expectation was. And that common belief must have had

+something to be grounded upon.--

+

+8thly. Another consideration of no inconsiderable importance to

+prove, that baptism by water, was to be a _stated_ ordinance, in the

+New-Testament-dispensation, is taken from those passages of

+scripture, which do not directly, but impliedly assert, or allude to

+water-baptism, as a _stated_ ordinance or practice, in the Apostolic

+and primitive Church. Titus iii. 15. _Not by works of righteousness,

+which we have done, but according to his mercy, he saved us by the

+washing of regeneration and renewing of the holy Ghost._ Paul is here

+guilty of a needless repetition, or else he intends two different

+things, by the _washing of regeneration_ and _renewing of the holy

+Ghost._ By the first, most Commentators and learned men, suppose he

+must intend baptism by water as a sign of the renewing of the holy

+Ghost. The original word translated _washing of regeneration_ is the

+laver of regeneration--alluding to the laver or vessel to wash in, in

+the Jewish tabernacle and temple. We must be _baptized,_ then, as

+well as _renewed._ The Apostle here speaks, indeed, most honourably

+of baptism, if he intend it, at all, as doubtless he doth.--Ephe.

+v. 26. _That he might sanctify it,_ that is, the Church, _having

+cleansed it by the washing of water, by the word._ Christian baptism

+is generally supposed to be alluded to, in this passage, as one thing

+implied in being _cleansed,_ in being regular and proper members of

+Christ's Church. Romans, vi. 4. _We are buried with him by baptism._

+How absurd would such an expression be, if there were no ordinance of

+baptism _statedly_ administered!--It would be unintelligible to the

+Christians at Rome. What does the beloved Apostle mean? they would

+naturally say: We know of no such ordinance as baptism. He must have

+forgotten himself, or he would not speak of our being buried with

+Christ in _baptism._--We have a similar allusion to the ordinance of

+_baptism_ in Col. ii. 12. _Buried with him,_ that is Christ, _in

+baptism._ If Christ would have no baptism, as a _stated_ ordinance,

+how improper all such allusions to it. This scripture applies to all

+Christians, in all ages and parts of the world, who have the Gospel.

+But what instruction doth it contain in such allusions, if there be

+no ordinance of baptism?--More texts of this kind might be easily

+added, but these are enough as a specimen. If not of themselves a

+sufficient proof of the point before us, still they confirm the other

+arguments already adduced.--

+

+9thly. It may, with much force be added here, as a convincing and

+satisfactory proof of the Institution of _baptism by water,_ as a

+_standing_ ordinance, in the Gospel dispensation, that the Apostles

+were _unanimous_ in the administration of it, as an _appointment_ of

+their Lord and Master. They absolutely knew his mind and will. They

+were with him so long, that it is impossible that they should be

+ignorant of his will. When he told them to _baptize,_ they perfectly

+knew what he meant. They ALL practised baptism as a divine

+appointment. They baptised all their converts, without one exception,

+that we find on sacred record. Their command was, _be baptized EVERY

+ONE of you in the name of Jesus Christ for the remission of Sins; and

+ye shall receive the gift of the holy Ghost._ These were about three

+thousand, being all pricked to the heart by Peter's Sermon, on the

+day of Pentecost. Now _when they heard this they were pricked in

+their hearts,_ or convinced of Sin and savingly wrought upon, no

+doubt. _And they said unto Peter and the rest of the Apostles, for

+they were all together, the Eleven,_ see Chap. ii. 1. _Men and

+brethren, what shall we do?--Then Peter said unto them, repent and be

+baptized EVERY ONE OF YOU._ This is a command from all the Apostles;

+for Peter spake in the name of the rest. They were all of one opinion

+on the subject; and this was but a _few days_ after they received the

+commission to _baptize_ all that should believe--_go teach all

+nations, baptizing them._ They never differed about the necessity of

+baptism. But were perfectly united in their practice. No one of them

+ever made any objection to the need of the ordinance, because

+Christ's Religion was a spiritual Religion. Nay, they positively

+commanded their converts to receive the ordinance. Acts x. 48. _And

+he COMMANDED them to be baptized in the name of the Lord Jesus,_

+using, beyond all reasonable doubt, the very form of words prescribed

+in the original institution. Here were both Jews and Gentiles, and

+one as well as the other, were COMMANDED to be baptized. Now is it

+possible for any candid person, exercising his reason and reflecting

+powers, and not determined to support, at all events, a pre-conceived

+opinion, to suppose all the Apostles, in all parts of the world,

+among Jews and Gentiles, in all the Churches gathered by them, would

+unitedly, without one scruple, or one objector or objection, go into

+the practice of baptizing with water, if not an institution of their

+Lord, designed to be perpetuated, in his Gospel-kingdom, to the end

+of the world?--The Gentile converts, who were thousands of miles from

+Jerusalem and Judea, and where there were no Jews, were baptized, as

+well as Jewish converts. There could be no reason drawn from

+condescension or indulgence to prejudices, in their case, whatever

+there might be, in the case of Jewish converts.--

+

+The arguments in support of the divine rite of baptism, as a

+Gospel-ordinance, would admit of much more illustration and

+enlargement--but I pursue the point no further, trusting that the

+attentive and reflecting hearer hath received full and entire

+satisfaction from the proofs already offered.

+

+After contemplating the scripture-proofs of the ordinance of baptism,

+as a standing ordinance in the religion of Jesus Christ, it may not

+be a mere waste of time, to consider, in a concise manner, what hath

+been objected against it. PLAINLY as it is INSTITUTED, it has

+nevertheless been denied.--This, together with the Lord's Supper,

+hath been classed with the old abrogated Jewish rites and ceremonies,

+and exploded with them as wholly unworthy the regards of christians,

+and disgraceful to the spiritual nature of Christ's religion. The

+texts of scripture, which inform us of the abolition of Jewish

+rites--meats and drinks--or carnal ordinances, have been applied to

+the Gospel-ordinances. The argument is this, the Apostles tell us no

+Jewish ordinances are binding on us, but are all abrogated, therefore

+there are no christian ordinances binding on us. This all must see,

+who can exercise any reason, is no argument at all. And no man who

+uses it, can believe it to be any argument. The passages of scripture

+which declare the abolition of the Jewish ordinances are Col. ii. 14,

+to the 23 verse--Rom. xiv. 1, to the 17 verse. And in several other

+places the same thing is affirmed. These places refer ONLY to the

+Jewish rites and ordinances, and the abolition of them. Any one may

+see this, who will attend to them. To apply them to the christian

+ordinance of baptism and the Lord's Supper, is not only unfair and

+unjust, but a horrible perversion of scripture. It cannot be done

+ignorantly; for any one who can read, and who is capable of

+perverting such passages, must know better.----

+

+Again:--The abuses of the ordinance of baptism, and the disputes

+about it, are alledged as valid objections against there being any

+such ordinance to be observed in the Gospel-kingdom. We lament that

+it ever hath been abused or perverted: and that there have been so

+many controversies about its nature, and the subject and mode. But

+this is no kind of argument against its being a _divine ordinance._

+For can a truth--a duty--or a doctrine of religion be named, which

+hath not been _denied,_ or _perverted,_ or _abused?_----

+

+_Another objection_ against the holy ordinances of the New-Testament,

+baptism and the Lord's Supper, is taken from our Lord's _washing His

+disciples'_ feet--_Paul's circumcising_ Timothy--St. James directing

+that _the sick be anointed with_ oil--and the _decrees of the first_

+Apostolic council met at Jerusalem.--These several instances of

+conduct are recorded John xiii. 4--to the 12, Acts xvi. 1--to the

+4--xv. 29--and James v. 14. The objection from these things, against

+the two standing sacraments or ordinances of the Gospel, _baptism_

+and the _Lord's Supper,_ is very easily obviated. Our Lord's washing

+the feet of his disciples is described as an extraordinary instance

+of humility, and is a representation of the cleansing efficacy of his

+blood soon to be shed by wicked hands--calculated to teach us to love

+one another--to be meek--ready to do any kind office when needful,

+though mean--and that we should not assume any Lordship or dominion

+over one another's consciences. And at the close, he expressly tells

+them he had set them a pattern of meekness and condescension, and not

+ordained an institution to be observed in his church to the end of

+the world. There is a material and essential difference between

+_setting a pattern_ of a virtue or giving a remarkable display of it,

+and solemnly _appointing a holy Ordinance._ We cannot argue from the

+one to the other.--We are to follow the Redeemer, in all his

+doctrines and ordinances, but not to perform the same extraordinary

+PERSONAL actions--any more than to imitate him in his exterior

+manner, air, and habit.--As to Paul's _circumcising Timothy,_ there

+was a very plain reason for it. It was necessary for his reception,

+at that time, among the Jews. The ordinance of circumcision was not

+then DECLARED to be abolished. When the time had come, when there was

+to be an open declaration of its abolition, no one of the Apostles

+practised it, upon their converts. Moreover, Timothy was circumcised

+as _born of_ a Jew, and not as a _christian convert._ As a convert to

+christianity he was _baptized,_ as of Jewish lineage he was

+circumcised. And St. Paul's example to us, in this is, to exercise

+condescension, forbearance, and humility. As to the _anointing the

+sick_ in the name of the Lord, James v. 14, it was an appointment for

+the _miraculous cure_ of such, Mark vi. 13. But since those

+extraordinary gifts are ceased, as being no longer necessary for the

+confirmation of the Gospel, our faith in the common course of things

+has no warrant for using that ceremony; much less doth what is here

+said about it, give any countenance to the Papist's Sacrament of

+_extreme Unction_ which they administer not for the recovery of the

+sick, but for a pretended purgation from the sins of those that are

+in the very article of death, or past hope of recovery.

+

+As to _the decrees of the_ famous Apostolic council met at Jerusalem,

+they were adapted to the then existing case and circumstances of the

+Gentile converts, and not of perpetual obligation in Christ's

+kingdom, except one article of a moral nature, _abstinence from

+fornication._ The others are not described as binding on all

+Christians. There is nothing, in the result of that council, which

+can possibly signify that the practice of Christians, in all ages,

+should be conformed thereto. It was wholly adapted to the then state

+of the Gentile Converts.----Thus it most manifestly appears that

+these instances of actions above cited and commented upon, are not

+binding on Christians, in the common ages of the Church; and were

+never intended to be;--nor can any argument or objection be raised

+from them, of the least weight or plausibility, against the two

+PLAIN, EXPRESS, and POSITIVE Institutions of the Gospel, to be

+observed, in all ages, to the END of the world, _baptism_ and the

+Lord's Supper.----

+

+We will now make some improvement of what hath been said.--And what

+are the great and special uses or purposes of this Ordinance? Some

+affirm that it is a vain and unprofitable ordinance. Let us enquire,

+is it so then indeed? Did Jesus Christ impose on his church a rite

+useless and absurd?--The profit of it, however, appears to be great

+every way. But were we convinced, that he had actually appointed it,

+we ought to observe it, even if we could not discern any moral uses,

+or religious benefit resulting from it--trusting in his love,

+faithfulness, wisdom, and goodness.--It is of great use and

+importance as it teaches us, in a striking and affecting manner, our

+defilement and pollution by sin, one of the foundation-doctrines of

+the Christian Religion. It teaches us this more affectingly than

+words can do.--It is a clear and lively emblem of the need of the

+renewing of the holy Ghost. Baptismal water points out the need of a

+spiritual baptism--or that we must be cleansed from sin by grace

+divine, and a Saviour's atoning blood.--The very form of words

+prescribed by our Lord, and always used, teach us where all our hope,

+our love, our trust, our dependence for salvation must center, in the

+Father, and the son, and the holy Ghost--a triune God. Baptismal

+water, as a visible sign, represents our need of having all our sins,

+as to their guilt, washed away by the blood of Jesus--_Be baptized

+every one of you, in the name of Jesus Christ, for the remission of

+sins._--Baptism, as a sensible sign, signifies our obligation to

+renounce sin, and to put on the temper and character of Christ--to

+put away the filth of the flesh, and to put on newness of life--to

+renounce the vanity and pomp of the world--and to become clean in

+heart and life. And when we are baptized, or have our children

+baptized, we bind ourselves to love, to live to, to obey, and serve

+the one true God as set forth in his own word.--Can the ordinance,

+then, be useless?--Does it answer no important ends, no moral and

+religious purposes?--Is it also recognizing our engagements to be the

+Lord's we and ours. And teaches some of the greatest and most

+important doctrines, truths, and duties of Religion.--Does it then,

+as the deniers of it affirm, keep us FROM GOD--FROM CHRIST--FROM THE

+SUBSTANCE--FROM THE POWER of religion?--No: it brings us, in its

+tendency, to them. How unhappy that any, under a christian name,

+should set themselves to vilify--reproach, and deny, it!--May the

+scales of ignorance and prejudice fall speedily from their eyes; and

+that Jesus whose ordinances they reject, commiserate and forgive

+them; and not suffer them to be the means of spreading irreligion!--

+

+2dly. We may enquire for the improvement of this subject, who may,

+according to scripture, enjoy the ordinance of baptism? The answer

+is, all who confess that Jesus is the Christ--who profess to believe

+in his religion--and have a desire and disposition to honour him in

+it,--and live a regular, pious and religious life. Such may enjoy it

+for themselves, and infant seed.----

+

+3dly. As another observation for the improvement of the subject, we

+may ask how is it to be administered? _Water_ is to be applied to the

+subject by sprinkling the face, or by immersion, in the _name of the

+father, son, and holy Ghost._ The quantity of water is a mere

+circumstance. And immersion is as valid as sprinkling.--Mere

+circumstances are left to the wisdom, prudence, and convenience of

+the observer. Some prefer immersion as the most scriptural, and

+others, sprinkling. Both are valid. Both are right? All that is

+essential is the application of water, _in one of these ways,_ to the

+meet subject, as the form is prescribed. Some admit, others exclude

+infants, but this need be no bar to christian communion. Had the

+various denominations of christians entertained these catholic and

+charitable sentiments, there would never have been any dispute about

+the mode, and much evil would have been prevented--I hope and expect

+the day will come--and O that it might not be far distant, when these

+reconciling and compromising sentiments will have a general

+diffusion; when all real christians will be united, though practising

+in different forms, and bend their whole force and zeal against

+error--vice--and irreligion.

+

+4thly. Let all Christians feel a due and unshaken attachment to

+public worship, the Sabbath--and all divine ordinances. All of them

+ought to be dear to Christ's disciples. We should esteem them. We

+should love them. We should diligently and constantly attend unto

+them. We are, at the same time, to take care that we do not place our

+hope in, or dependence on them, instead of the God of ordinances, the

+Saviour's all-cleansing blood, and the spirit's sanctifying

+operations. Means and ordinances are the helps provided by a wise,

+gracious, and holy God. In the appointment of them we see, in a most

+wonderful manner, his love and grace, goodness and patience, wisdom

+and condescension. Let our eye, then, be to the God of grace to bless

+and sanctify unto us, all means and ordinances. By the power of the

+holy Ghost we are; and we must be renewed. But we ought nevertheless

+to prize and esteem all divine institutions, as means of holiness and

+pious instruction. We should be grieved when any neglect them, revile

+them, or deny them. For they are the ways prescribed by God, to

+uphold religion, in the world, amid the floods of error, ignorance,

+fanaticism, and infidelity, which threaten the existence of all

+serious godliness.

+

+5thly. We hence infer the duty of all people to prepare themselves

+without delay, to enjoy the ordinance of baptism. It is a precious

+ordinance. It is divinely appointed to teach us, the great truths of

+Religion, and to help forward our salvation. All parents should see

+that they lose no time in preparing to enjoy it for themselves, if

+unbaptized, and for their Children. And what, my dear friends, is

+required of you, is to seek and know God:--to desire to do your duty:

+to honor your Maker and Redeemer in the ways, which he has so clearly

+appointed.--Permit me with all tenderness and affection as a Minister

+of Jesus Christ to urge you to give no rest to yourselves, till you

+have rendered yourselves meet for the enjoyment of

+Gospel-ordinances.--How mournful is the idea that so many, in our

+Land, live in the total neglect of this holy sacrament of

+baptism.--Unbaptized Children! Unbaptized Parents! Unbaptized

+Youth!--How affecting the thought to all the lovers of

+Gospel-ordinances.--What impiety prevails!--what neglect of religion

+in general--of prayer in families in particular, and of public

+worship.--Will not a holy and righteous God visit for these

+things?--Many boast of this, as the age of reason--of our land, as

+the land of reason--and talk of the complete downfall of

+superstition, and bless themselves, at the thought of the diffusion

+of sceptical principles, and are as zealous to propagate irreligion,

+error, and infidelity, as if the salvation of our country, their own

+salvation, and the salvation of others depended on the abolition of

+christianity, against which the most virulent attacks are made, under

+the name of superstition, or a sectarian religion.--

+

+But some seriously inclined people are objecting, perhaps, and saying

+we wish to enjoy _divine ordinances,_ but you have made the way _too

+strict,_ more so, than God has made it, in his holy word.--Consider a

+moment, before you draw up a conclusion so unfounded, and so much to

+your disadvantage. All that is required of you, is to give yourselves

+up to God and the duties of Religion.--Can less be required? Can any

+lower terms be rationally desired? We must never profane an

+ordinance, or prostitute and abuse it to worldly designs and

+ends.--Often, alas! have this, and the ordinance of the Lord's supper

+been perverted and profaned; and so have the holy Oracles of God,

+which are the only Oracles of reason, and of eternal truth, and of

+all religion. Let us see that we are not among the number of those,

+who profane and abuse, or neglect and forsake it.--Come, then, and

+take the vows of the Lord upon you, and give yourselves up to the

+duties of our holy Religion, and enjoy all its ordinances and special

+privileges.--Defer not--procrastinate no longer the concerns of your

+souls and of Salvation.--Behold now is the accepted time! Behold now

+is the day of Salvation! To-day, if ye will hear his voice. There may

+be no to-morrow for you--no more time--no more seasons of grace. A

+small space of time will end all your days, and open to us an

+everlasting state.--Hear, then, the call of God, of reason, of

+virtue, and of Religion. Delay:--O! delay no longer. _Come and take

+Christ's yoke upon you, and learn of him, for he is meek and lowly in

+heart, and ye shall have rest unto your souls._

+

+6thly. For what hath been said, let all who have enjoyed the

+ordinance of baptism, feel the sacred bonds thereof, and seek divine

+grace to enable them to live up to their baptismal vows. Let parents

+who have come forward and had baptism for their Children, and have

+devoted them, therein, to God, to be his, and for him, bring them up

+in the ways of Religion--teach them to pray--and pray with, and for

+them in their houses:--instruct and govern them for God--set a pious

+example before them--and teach them their baptismal dedication--the

+meaning and import of it, as above explained, and as a peculiar

+privilege binding them to be the Lord's.--And let such parents,

+farther examine their own hearts and ways, and see if they gave up

+their Children, in the baptismal dedication, in outward appearance

+only, or in sincerity and in truth, hoping and trusting in God's

+mercy and truth for them.--And let parents who never prepared

+themselves to bring their Children to God, in baptism, when they look

+on their dear infant flock, feel a deep sense of their sin, in the

+neglect of their duty to them: and _so pity,_ and _so love_ them, as

+to come forward, and give them up to God in baptism.--And Let

+unbaptized youth realize their duty, and never give themselves rest,

+till they have dedicated themselves to God, in his covenant and

+baptismal institution, to be his in life, his in death, and his

+forever.----And let the whole Congregation that now hear me, old and

+young, esteem, rightly improve, and highly value all the institutions

+of the Christian Religion; endeavour, by all the light and

+advantages, which you enjoy, truly to understand them:--to place them

+on their proper foundation; and to look to the God of all grace, for

+his powerful, purifying, and all-cleansing influence, and to Jesus

+Christ that the guilt of sin may be washed away:--and make it your

+grand concern to _walk in all the commandments and ordinances of the

+Lord, blameless._

+

+

+

+DISCOURSE XI.

+

+----------

+

+It is the will of the Author of Christianity that, in the

+New-Testament dispensation, there should be particular

+Gospel-Churches.

+

+1. THESSALONIANS i. 1.

+

+_Paul, and Silvanus, and Timotheus, unto the Church of the

+Thessalonians, which is in God the Father, and in the Lord Jesus

+Christ: grace be unto you, and peace from God our Father, and the

+Lord Jesus Christ._

+

+Thessalonica was the Metropolis of that part of antient Greece, now

+Turkey in Europe, called Macedonia. It was built by Philip of

+Macedon, Father to Alexander the great, so famous in history, and

+called Thessalonica, in honor of his victory over the Thessalians. In

+this renowned City, Paul preached a considerable time, and was

+greatly successful in spreading among its inhabitants, the truths and

+glory of the Gospel. From the Jews and proselytes to their faith, and

+the idolatrous heathen or Gentiles, he collected a Christian Church.

+The people of this large city were principally heathen, who

+worshipped them which are by nature no Gods.

+

+This Epistle to these Christians gathered into a Church-state by the

+labours of St. Paul, assisted in the arduous and important work by

+Silas and Timothy, was the first Letter, we are told in

+ecclesiastical history, which he ever wrote as an inspired penman to

+any of the Churches. And he begins it, in a very modest manner, with

+the words of our text, which may be thus paraphrased----"Paul,

+together with Silas and Timothy, his assistants in the work of the

+Lord at Thessalonica, send greeting to the Church of Christ, which

+has lately been planted by means of our Ministry, and ordinarily

+assembles for religious worship and discipline at that renowned

+Metropolis of Macedonia, and consists of believers in God the Father,

+in distinction from the idolatrous Gentiles, and of believers in the

+Lord Jesus Christ as the only true Messiah, in distinction from the

+unbelieving Jews, who denied him: and so we regard you as persons

+that are in union, and have fellowship with the Father, and with his

+Son Jesus Christ.--May all the riches of divine love and favour which

+is the fountain of every blessing; and as the fruit of this, may all

+manner of prosperity inclusive of every desirable sort of peace with

+God and others, and in your souls, be multiplied to all and every one

+of you, according to the scheme of salvation from God our Father, and

+from the Lord Jesus Christ as the only Mediator and peace-maker, who

+has purchased all blessings for us by his blood; and freely

+communicates them to us by his spirit in an inseparable concurrence

+with the Father." The salutation of the inspired writers, in their

+Letters to the various Churches, are exceedingly tender and

+affectionate. They wish them every blessing: that the peace of God

+may be with them: that the mercy of God may abound towards them: that

+the peace of God may dwell with them. The Apostles in all their

+Epistles appear most friendly and cordial; anxious to guard the

+Churches from error--to warn them of heresy, unsound doctrine, and

+false Teachers. They lay before the Converts to Christianity, the

+subtlety, the arts, the divisive efforts of impostors. And the need

+of such things is experienced in every age of the Church. Deceivers

+and scoffers, more or less, every where, abounded since the days of

+the Apostles. And by them, the glorious cause of the Gospel and of

+the Redeemer has been greatly injured.--This Christian affection,

+displayed in the salutations of the Apostles to the Churches, does

+great honor to them as men, and as Christians; it shews, at the same

+time, the amiable and pleasing temper of the Christian Religion. It

+is a religion of benevolence and kindness. It is a religion of

+goodness and philanthropy. One of the most surprising objections

+against it, ever made, is that it is defective in point of

+friendship. This is the last thing that ever I should suspect would

+be spoken against it. Such as thus object, it is to be feared, are

+totally unacquainted with its nature.--For every one, who possesses

+the temper of the Gospel, not only loves God with all his heart, but

+his neighbour as himself--is willing to do, as he would be done

+by--and wishes the good of all.--His wish for others, is like that of

+Paul to the Thessalonian Church, _grace be unto you, and peace from

+God our Father, and the Lord Jesus Christ._

+

+After thus introducing the words of the text, what is proposed, is to

+state the scripture-evidence in favour of the institution of a

+Gospel-Church.--What is before us, is to prove that it is the WILL of

+the author of Christianity that, in the New Testament dispensation,

+there should be particular Gospel Churches.

+

+In order to do this subject justice, it will be necessary briefly to

+explain and illustrate the nature of a Gospel Church--the ends of its

+institution--the terms of admission into it--and the duties

+particularly incumbent on its members.--To enter largely upon these

+several points would require, even each one, a volume. Christians

+have thought very differently concerning them. And learned divines

+have disputed much about them.--I shall confine myself to what will

+be conceded by all parties to be important and necessary. The great

+and essential things are those, which should principally be regarded

+and attended to by all. When we descend into what is very minute and

+critical, the ingenious and the learned will take different paths.

+And very often, things, in their nature, minute or abstruse, occasion

+angry controversy; and call forth as much warmth as the essential

+truths or duties of Christianity. It is well known, and generally

+observed, that the Church of God is either invisible or visible. The

+former is composed of all who are, have been, or shall be the people

+of God in truth and reality, in whatever age they may live, or

+whatever Country they may dwell, or to whatever Communion they may

+belong. The latter, or visible Church of God is composed of such as

+openly profess the Christian Religion, attend its divine

+ordinances--have received baptism--and have devoted themselves, in

+some open manner, to the Redeemer. Persons may lose their membership

+in the visible Church, by denying revealed Religion, or by embracing

+errors fundamentally wrong, or by open and gross immoralities. The

+general visible Church is made up of all the particular Churches of

+the various denominations which hold to the foundation. Particular

+Churches are societies of professing Christians, who have formed

+themselves into one body, in different ages, places and Countries,

+for mutual edification, in the joint public worship of God, and the

+celebration of Gospel ordinances. Thus the professing Christians in

+Corinth--those in Thessalonica, those in Ephesus, and those at

+Colossae are called a Church. These however made but one Church in

+reality. For they received the same Gospel, maintained the same form

+of worship, and professed subjection to the same common Lord. The

+Church universal comprehends all the particular and local Churches.

+That there should be distinct, separate, or local Churches, is

+evident from this consideration, the _convenience_ of attending

+public worship, of exercising discipline, and enjoying special

+ordinances. Different forms of doing this have been adopted, in

+different ages and Countries. Some are attached to one form, and some

+to another, according to education, or habits of thinking. And the

+administrations or different forms will be allowed to be good, or

+valid by all who are not under the influence of bigotry. Catholic and

+candid Christians of various denominations will embrace each other,

+in the arms of Christian or fraternal affection and Charity; while

+the narrow-minded and bigoted of every communion withhold Charity

+from all, who are out of the pale of their Church. To confine

+salvation to one form only and exclusively is the mark of a bigoted

+mind. The Scripture hath no where laid down the _precise form_ of

+Church-order and government. It hath left, the particular and precise

+form to be practised upon, to the convenience, wisdom, and prudence

+of Christians; or to their peculiar circumstances. One particular

+form may have its advantages and disadvantages. That is the most

+eligible which hath the fewest inconveniences, and most excellencies.

+Such only are essentially wrong as plainly contradict the word of

+God, and introduce tyranny and domination into the Church of God.

+Lording it over God's heritage is always a crime of a malignant

+nature. Ecclesiastical tyranny is as much to be dreaded as civil.

+There must, with regard to local and particular Churches, be distinct

+places of worship, and jurisdictions. They may, however, be

+considered as one in doctrine, in discipline, in love; calling on the

+name of the same Jesus, their common Saviour and Lord, receiving for

+substance the same articles of faith, and attending on the same

+ordinances. A Church, in the original meaning of the word, is an

+assembling together of a number of persons, for particular purposes;

+especially religious ones, that they may jointly engage in divine

+worship, mutually edify one another, and attend all divine

+ordinances, agreeably to the word of God, taking that for the only

+rule of their faith and practice. And a number covenanting together

+to walk by this rule, to conform to all the revealed will of God, and

+to watch over one another, and to exercise the discipline of the

+Gospel, is the sense, in which the word Church is used, in scripture,

+when it is taken for a particular Church. The word indeed is used in

+the several senses, which have now been mentioned.

+

+The design of the supreme being in the institution of a Gospel Church

+is, in general, the mutual edification of the members, the interest

+and honour of religion, the divine glory, and man's Salvation. A

+gracious God has wise intentions in all he does, whether in the world

+of nature, or administrations of providence, or redemption of the

+Gospel. He doth nothing in vain. In the things of Religion the divine

+wisdom and goodness appear in a most pleasing and attractive light.

+And his design, in the institution of a Gospel-Church, was that

+mankind might be under the best advantages, to honour his great name,

+and secure their own Salvation; that the interests of piety and

+Virtue might be best consulted and promoted. A regular or duly

+organized Church is composed of the church-officers and private

+brethren. The officers in Christ's kingdom are of two kinds or ranks,

+Pastors and Deacons. And the Pastors are called indifferently

+_Elders, Teachers, Ministers, Bishops,_ and _Overseers_ of the

+Church. As Christ's kingdom is not of this world, so no

+considerations of a worldly nature are the Scripture-motives for our

+professing ourselves to be members of it. The design which we ought

+to have in view in belonging to it, should be altogether spiritual;

+that we may, in the enjoyment of proper means, be built up in

+knowledge and holiness; that we may be made meet for the inheritance

+of the saints in light; may publicly worship the Deity, attend divine

+Ordinances, celebrate together the divine praises, on the holy

+Sabbath, and watch over one another; that we may all at last be

+convened together in heaven, to join in all the purity, sublimity,

+and perfection of celestial worship: and be prepared in the temper of

+our minds to celebrate forever, the high praises of our Creator and

+Redeemer, in the Church triumphant.

+

+Among the members of a Gospel-Church there is always supposed a

+solemn covenant or agreement to walk together in the laws, doctrines,

+truths and ordinances of Christ, to exercise the discipline of the

+head of the Church in meekness and love, and to aid one another in

+the way to eternal blessedness.

+

+What is required of us in order to be received, as regular members,

+into a Gospel-Church, is that we have some general knowledge of the

+great and essential doctrines of the Gospel; that we declare our

+belief in them; our subjection to Christ as our Lord; and that our

+conduct and conversation have been agreeable to the Gospel, or if

+otherwise, that we profess sorrow and reformation. Much hath been

+said and written about the qualifications necessary to an orderly and

+acceptable attendance on the special ordinances of the Gospel. Good

+men have differed widely from each other, in their opinions,

+concerning a point which, all will allow, is very important. But in

+too many instances, this difference has occasioned bitterness, and

+hard judging. If we lay aside prejudice, and attachment to _names_

+and _parties_; and impartially look for direction and guidance from

+the holy scriptures, it might be expected that there would be a

+greater union. The scripture is plain. And the very reason and nature

+of the thing teach us what is required, in order to participate of

+Gospel-Ordinances to divine acceptance, and our own edification and

+comfort. The nature of the ordinances, and of a Gospel Church may

+lead us to form some just opinion of what is necessary as a term of

+admission into the latter, and enjoyment of the former. All

+Christians who love our Lord Jesus Christ in sincerity, if they

+impartially consult the advancement of his cause, would wish to have

+any difference which may subsist among them, lessened, and their

+union strengthened. Their endeavour should be to keep the unity of

+the spirit in the bond of peace. The more Christians differ, the more

+occasion is given to the enemies of the cross of Christ to triumph.

+The very attempt to promote peace and union merits the approbation of

+all Zion's friends. There is but one Salvation--and one way to obtain

+it. _There is one body, and one spirit, even as ye are called,_ says

+the Apostle to the Ephesian Converts, _in one hope of your calling;

+One Lord, one faith, one baptism--one God and father of all who is

+above all, and through all, and in you all._ Must it not be evident,

+then, that all who would enjoy the particular ordinances and

+privileges of this _one Lord_ and his religion, should have some

+general knowledge of the doctrines, truths, and duties of this

+religion? If grossly ignorant of these, how can they honor the

+Redeemer, or rightly and profitably attend his holy institutions? And

+is it not also clear, that they must believe in this religion; and

+openly profess their belief, in some way, which shall be

+satisfactory; and feel a regard and love to it? Must they not be

+impressed with such a sense of its importance as to be resolved, to

+live agreeably to its precepts, that they may enjoy its consolations,

+and be entitled to its rewards? And if their former lives have been

+openly immoral and profane, or scandalous, is it not indispensably

+necessary, that they profess repentance? All who are doctrinally

+taught, morally clean, and piously disposed, may acceptably attend on

+the special ordinances of the Christian Religion. If we examine the

+conduct of the Apostles, our infallible guides, in discipline as well

+as doctrines, we shall see that they required of all, whom they

+admitted into the Churches gathered and formed by them, a confession

+that Jesus was the Christ, and a solemn purpose to conform themselves

+to the precepts of his Gospel, and to depend on him for salvation.--

+

+After just hinting at the terms of admission into the Gospel-Church,

+the duty of the members may with propriety be stated in a few words.

+This is of large extent. In general, it is to walk in all good

+conscience before God. And in particular, they should set a pious

+example to others, by a steady and unshaken attendance on public

+worship--on means and ordinances. They should show to the world,

+their high esteem of them, as appointed by infinite wisdom and

+goodness. And if in any place or among any people, where their lot

+may be cast, at any time, divine ordinances should be vilified or

+disowned, they should more especially show their esteem of, and

+attachment to them. To study the peace, the prosperity, and welfare

+of the Church; to watch over one another in meekness and love; to do

+all in their power to prevent errors; to heal divisions, if any

+arise; to avoid giving just grounds of offence to any; to keep from

+all party views and aims; and to honor God, in all his ways, is

+incumbent on all members of Churches. The solemn covenant and

+promises, which they take upon them, either expressly or virtually,

+bind them to particular duties. The vows of the Lord are upon them.

+And covenant-breakers--and promise-breakers are among the most odious

+characters. For we never know when or where to trust such. The

+character of a citizen of Zion is, that _he that walketh uprightly_

+and _worketh righteousness, and speaketh the truth in his heart_--and

+_he that sweareth to his own hurt, and changeth not._ The man who

+deliberately breaks his religious vows and covenant engagements, can

+have no sense of God or divine things. His heart must be obdurate,

+and his conscience asleep.--All, who have named the name of Christ,

+should be careful to depart from iniquity, and see that their

+conversation is such as becometh the Gospel. Such, in brief, is the

+duty of all the members of a Gospel-Church.

+

+The way is now prepared to exhibit the scripture-evidence that it is

+the will of the author of Christianity, that in the New

+Testament-dispensation, there should be particular Gospel-Churches.

+The proof of this from the word of God, is plain and full. It is

+apprehended that, if we admit the divine authority of the scriptures,

+we shall be obliged to admit the reality of

+Gospel-Churches.----For--_in the first place,_ Jesus Christ, in so

+many words, declares that he has a Church, which is sometimes called

+his kingdom--his flock--his followers--his people,--and those whom

+the Father gave him, or his sheep. When Peter made that noble

+confession in answer to his Saviour's question, _Thou art Christ, the

+son of the living God._ The Saviour replies; _And I say unto thee

+thou art Peter, and upon this rock I will build my Church, and the

+gates of hell shall not prevail against it._ Allusion is here made to

+the meaning of the word _Peter,_--his person--or successors in

+office, was not the rock, upon which the Church was to be built; but

+the confession that he made, that Jesus was the Christ, was the rock,

+upon which the Church was to be built. And to the joy of all true

+friends to the Gospel, no power of evil men, or evil angels, however,

+much they may be permitted to vex, persecute, and distress, shall be

+able to overthrow the Church. It will live amidst all winds that may

+blow. It will be supported in the midst of all storms, or dangers. No

+weapon formed against it shall eventually prosper. It will continue,

+through all time, and finally prevail. _Surely there is no

+inchantment against Jacob, neither is there any divination against

+Israel._ The words of Balaam spoken of Israel, may be pertinently

+applied to the Church of our Lord Jesus Christ, _How goodly are thy

+tents, O Jacob, and thy tabernacles, O Israel!_ Saul is said to make

+havock of the Church. _As for Saul_ he _made havock of the Church,

+entering into every house, and haling men and women, committed them

+to prison._ These men and women, who fell as victims to his

+persecuting rage, were members of the Church. But how could he make

+havock of the Church, if there were no such thing as Gospel-Churches?

+Herod is said to stretch out his hand to vex the Church. _Now about

+that time, Herod the king stretched forth his hands to vex certain of

+the Church._ The unhappy individuals, whom he sorely persecuted, were

+members of the Gospel-Churches, organized by the inspired

+Apostles,--The Church at Jerusalem received some that were sent to

+them, upon special business, with friendly affection. _And when they

+were come to Jerusalem, they were received of the Church._ This must

+be the Church that was planted in that City, of which St. James was

+the stated Bishop, and whom Herod cruelly put to death. And the

+Church is said to be purchased by the blood of Christ. _Take heed

+therefore unto yourselves and to all the flock over which the holy

+Ghost has made you overseers to feed the Church of God, which he hath

+purchased with his own blood._ Christ is represented also as head

+over all things to the Church; and it is by an easy metaphor called

+his body. _And hath put all things under his feet, and gave him to be

+head over all things to the Church, which is his body, the fulness of

+him that filleth all things._ He is said to love the Church--to give

+himself for it--to sanctify and cleanse it. _Even as Christ also

+loved the Church, and gave himself for it, that he might sanctify it

+and cleanse it with the washing of water by the word, that he might

+present it to himself a glorious Church not having spot, or wrinkle,

+or any such thing, but that it should be holy and without blemish._

+Again, observes the Apostle Paul, _This is a great Mystery, but I

+speak concerning Christ and his Church._ All particular

+Gospel-Churches make one universal Church. Where the same essential

+doctrines are maintained--the same common Saviour owned--the same

+ordinances celebrated--though there may be many circumstantial

+differences, as to names, opinions, and forms, it is the same

+Church.--If there be not a Gospel-Church, in which the word and

+ordinances are to be dispensed, prayers offered, and the Sabbath

+observed, why is there this frequent mention of the Church? a

+multitude of other passages, which speak of the Church or particular

+Churches, might be easily cited, but those already cited are

+sufficient, as a sample. Did our Lord and his Apostles know what they

+said; or did they mean to mislead and impose upon us? If they know

+what they said, and meant faithfully to teach us, then the

+institution of a Gospel-Church cannot be denied.

+

+_In the next place,_ when the Apostles went forth and preached the

+Gospel to all nations, _the Lord working with them and confirming the

+word with signs following,_ they gathered and formed churches,

+ordained pastors, and chose deacons. In Judea, in Galilee, and in

+Samaria were churches formed, teachers set over them, and other

+necessary regulations made, before Paul's conversion, while he, by

+the fury of persecution, endeavoured to destroy the christian cause.

+For we are informed of the rest and peace which the churches, in

+those countries, enjoyed after his conversion to christianity. _Then

+had the churches rest throughout all Judea, and Galilee, and Samaria

+and were edified._ In those places, churches were collected, in which

+public worship and divine ordinances were celebrated. In Galatia,

+Ephesus, Smyrna, Thyatira, Philadelphia, Laodicea, Thessalonica,

+Philippi, Rome, and Jerusalem: and to name no more particular places,

+in Asia, Africa, and Europe, that is, in a great part of the then

+known world, were churches gathered and christian Ministers set over

+them, by the Apostles. This we are as certain of, as we can be of any

+thing recorded in holy Writ. We find it, in the history of the acts

+of the Apostles, and in their Epistles. We cannot doubt or hesitate

+about this matter, whether it be fact or not. The Apostles wrote,

+sent, and dedicated their Epistles to particular churches. For

+instance, inspired letters are directed to the church at Rome,

+Corinth, Galatia, Ephesus, Philippi, Thessalonica, and Colossae. But

+why is this done, if there were no churches formed in any of these

+places? Did the Apostles dedicate long Epistles to what did not

+exist? Did Paul write to the church, at Thessalonica, as my text says

+he did, when at the same time, there was no church there?----If we

+ask, what was the business of these churches; the answer is, to

+attend upon the preached word, and dispensed ordinances. By public

+worship they were to honour God, to promote religion, to preserve

+pure and entire all divine appointments, and to build up one another

+in faith, love and good works.--

+

+_In the third place,_ the institution of divine ordinances, the

+christian Sabbath, public worship, and the christian Ministry, is an

+argument in favour of the institution of Gospel-churches, which

+cannot fail deeply to impress conviction upon the mind. We have full

+and very plain proof of the institution of divine ordinances, baptism

+and the Lord's Supper, of public worship, of the christian Sabbath,

+and of the office and work of a Gospel-Minister. The conclusion is

+there are particular Gospel-churches. There is no possible way to get

+rid of this conclusion, but to deny the premises. Both are true, or

+both are false. If we reject the one, the other cannot be maintained.

+In order to be self-consistent and uniform, if we deny the

+institution of a Gospel-Church, we are under a necessity of denying

+all divine ordinances, and rejecting the idea of a Gospel-Ministry.

+One error, like one falsehood, draws after it another: it leads to a

+second--to a third, to support itself. He who denies one part of the

+Gospel, is at length compelled to retract his error, or to give up

+another part. If we deny the institution of the Christian Sabbath, we

+are obliged to deny, in order to keep ourselves in countenance, by

+the appearance of consistency, _stated_ public worship and divine

+ordinances. And if we deny these, we must reject all idea of

+particular Gospel-Churches. For the very notion of a Gospel-Church is

+a number of professed believers in Christ, formed into a union and

+fellowship, by a solemn covenant, to enjoy religious worship, and

+Gospel-ordinances.

+

+_In the fourth place,_ it seems that a denial of the institution of

+particular Gospel churches, in which the discipline of the Gospel is

+to be exercised, as well as its worship and ordinances observed,

+involves in it the denial of the whole Gospel. The Apostles certainly

+tell us of their planting churches--of overseers placed over those

+churches, to labour among them in word and doctrine--to reprove, to

+exhort--and to feed them. They tell us of the discipline to be

+exercised in Christ's house; how church-officers are to conduct, in

+the discharge of their offices, how the church is to be ruled and

+governed--how ordinances are to be dispensed--how deacons are to

+serve the table of the Lord--how private brethren are to demean

+themselves. They largely describe the character and duty of

+Ministers--and the duty of the members of a church in a

+church-capacity. But how are we to understand all this? If there be

+no Gospel-churches in the New-Testament-dispensation, what are we to

+believe--what are we to admit--and how shall we acquit the Apostles

+of dishonesty and ignorance? The whole Gospel, therefore, must stand

+or fall with the idea of particular Gospel-churches, instituted by

+the labours of the Apostles, under the authority and inspiring

+influence of the holy Ghost. If the formation of them be a human

+device, man's work and contrivance, then we can rely on nothing,

+which the Apostles either taught or did.

+

+In the review of this subject, we see the necessity of keeping most

+exactly to the holy scriptures, in the discipline and order of our

+churches, in the forms of external administrations, as well as the

+doctrines and duties, ordinances and practice. Our articles of faith,

+and our rules of life are to be taken wholly from them. The direction

+to Moses, that distinguished servant of the Lord, in respect to the

+building of the Tabernacle, _See that thou do it according to the

+pattern shewed thee in the Mount,_ should lie, with all its weight

+and importance, upon the minds of all the _builders_ in Christ's

+spiritual kingdom. We should anxiously aim at the original primitive

+simplicity of the Gospel, in our mode of worship, in our discipline,

+in our terms of admission into the church, and in our doctrines. A

+medium between fanatics and formalists seems to be nearest the faith

+and order of Gospel-Churches. Mankind are so prone to extremes, in

+things of Religion, as well as other things, that a medium is usually

+the nearest to what is right. Fanatics are for refining and reforming

+away all order, and truth. Formalists place all religion in things

+exterior. This hath ever been the case, from the day of Christ, down

+to the present age, as appears from the history of the Church. Both

+fanatics and mere formalists are wrong. But which are most culpably

+criminal and erroneous is hard to determine. _For in Christ Jesus,

+neither circumcision availeth any thing nor uncircumcision, but a new

+creature. He is not a Jew which is one outwardly, neither is that

+circumcision which is outward in the flesh. And unless our

+righteousness shall exceed the righteousness of the Scribes and

+Pharisees, we shall in no case enter into the kingdom of

+heaven._--Upon the whole, let us all be persuaded that true Religion

+is the way of duty: and that the way of duty, is the way of happiness.

+

+

+

+DISCOURSE XII.

+

+----------

+

+The right way to understand the inspired writings.

+

+LUKE xxiv. 45.

+

+_Then opened he their understanding, that they might understand the

+scriptures._

+

+The design of the scriptures is to make us wise unto salvation. They

+contain all that is requisite as a rule of life or standard of faith.

+They instruct us what to believe concerning our Maker, our Redeemer,

+and a future State. They place before us all that is necessary to be

+believed, and to be done, in order to be accepted of God, and

+entitled to life eternal. Those, therefore, who really desire

+salvation, will feel it to be a duty of very great importance to

+study, as accurately as they are able, and to read diligently, the

+inspired writings. A frequent, daily, and serious reading them is

+incumbent upon us all. _He that is of God, heareth God's words, ye

+therefore hear them not, because ye are not of God,_ said our Lord to

+the unbelieving Jews. And he directs us thus, _search the scriptures,

+for in them ye think ye have eternal life, and they are they which

+testify of me._ If people refuse to search them, or to read them with

+care, frequency, and a serious endeavour to understand them, how is

+it to be expected, that they can know the character of the Saviour,

+or their duty.--The inhabitants of Berea are commended for their care

+in searching the scriptures. _These were more noble than those in

+Thessalonica, in that they received the word with all readiness of

+mind, and searched the scriptures daily whether those things were

+so._--It is a _noble_ duty--a rational, and commendable duty to

+study, and daily peruse them, that we may know the truth, and be

+excited to practise it.--And the best way to gain entire and full

+satisfaction, with respect to the divinity of them, or whether they

+be, what they pretend to be, DIVINELY INSPIRED, is carefully and

+critically to read them. As the most satisfactory way to be convinced

+whether there be a God, is to open our eyes on his works! so the most

+satisfactory method to know whether the holy scriptures be from God

+is to read them, with seriousness and diligence, and with a candid

+and unprejudiced mind. He who will read them, in this manner, and

+practice according to their precepts; and sees their tendency and

+aim, which most apparently is to glorify God and save man, cannot

+long retain any scruples about their celestial origin.--_If any man

+will do his will, he shall know of the doctrine, whether it be of

+God, or whether I speak of myself._

+

+The pains we are to take to read and understand the scriptures may be

+seen, in a beautiful manner, in the following words: _And these words

+which I command thee this day, shall be in thine heart. And thou

+shalt teach them diligently unto thy Children, and shall talk of

+them, when thou sittest in thine house, and when thou walkest by the

+way, and when thou liest down, and when thou risest up. And thou

+shalt bind them as frontlets between thine eyes. And thou shalt write

+them upon the posts of thy house, and on thy gates._ The advantages

+of heedfully and seriously reading and studying the word of God are

+many and great. It will make us knowing and wise, in things heavenly

+and divine. It will tend to render us pious and devout. It will lead

+us to God and duty. It will be a safeguard against error and

+infidelity, against superstition and enthusiasm.----

+

+Considerations of this nature render the subject, proposed now to be

+discussed, peculiarly important and interesting. The subject is the

+RIGHT WAY to understand the inspirited writings.--_Then opened he

+their understanding, that they might understand the Scriptures._ The

+occasion of these words is this;--Jesus had risen from the dead, and

+took the most prudent and eligible method to convince his disciples

+and friends of the fact, upon which rests the truth of his religion.

+Two of them, Cleopas and another, were going to a village, called

+Emmaus, about threescore furlongs distant from Jerusalem. On their

+way, they conversed about the STRANGE THINGS, which had happened--the

+crucifixion of the expected Messiah, and his wonderful resurrection

+on the third day.--Jesus joined himself to them, as a stranger, in

+the midst of their interesting conversation. He enquired what the

+subject was, upon which they were conversing; and upon which they

+seemed so anxious and deeply engaged. They informed him. And Cleopas

+expressed much surprise, at his enquiry. _Art thou only a stranger in

+Jerusalem, and hast not known the things which are come to pass there

+in these days?_--Upon hearing the subject of their conversation--and

+which indeed was the general topic at that time, in all the city, he

+took the lead in it.--And the disciples were all attention--they were

+all ear--and their hearts burned within them, with a heavenly flame,

+while the appearing stranger, though in reality their risen Lord,

+discoursed on the pleasing theme, and expounded to them the

+scriptures, which related to himself. They were delighted. They were

+improved. Light broke in upon their understandings, and devout

+affections were inkindled. _Then said he unto them O fools and slow

+of heart to believe all that the prophets have spoken. Ought not

+Christ to have suffered these things; and to enter into his glory?

+And beginning at Moses, and all the prophets, he expounded unto them

+in all the scriptures the things concerning himself._--He, then,

+discovered himself unto them. They could hardly believe, what their

+eyes had seen and ears heard, for joy. He again showed himself to his

+chosen witnesses, and expounded to them also, the word of God, as in

+the verse next above the text, _And he said unto them, these are the

+words which I spake unto you, while I was yet with you, that all

+things must be fulfilled which were written in the law of Moses, and

+in the prophets, and in the Psalms concerning me.----Then he opened

+their understanding, that they might understand the scriptures.

+Saying thus it is written, and thus it behoved Christ to suffer, and

+to rise from the dead on the third day. And that repentance and

+remission of Sins should be preached in his name, among all nations,

+beginning at Jerusalem._

+

+How did he open their understanding, that they might understand the

+scriptures? It was by a just and true expounding them as well as

+deeply impressing their hearts. He laid their real and true meaning

+before their minds. He showed them the connexion, and reference to

+himself. And they understood him, and plainly saw the meaning,

+design, and intention of the Sacred writings. He gave them no NEW

+faculties and powers. He directed them how to use and employ their

+reason rightly to apprehend, and duly to apply scripture. We are,

+consequently, to exercise our rational powers in seeking the meaning

+and design of divine revelation.----Christ opens our understanding to

+understand the oracles of God, by using with us the proper means of

+information and instruction, and by saving influences on the soul. We

+are rational beings. And he treats us as such, not as machines, or

+beings that had no reason or conscience. He opens the understanding,

+by enabling us, in the exercise of reason, and our reflecting powers

+and capacities, to study into, and seek the meaning of holy Writ--to

+search into the meaning of the words used, and the order and

+connexion of them; and to divest ourselves of all corrupt biases and

+prepossessions. By reason of sin, or through the depravity of the

+heart, the mind is blinded to the spiritual beauty and glory of

+divine objects.----The purpose of the present discourse, is to point

+out the RIGHT WAY to gain a true and just understanding of the holy

+scriptures.

+

+And in general, it must be allowed, that they are capable of being

+rightly understood. If the Supreme Being, in his infinite wisdom and

+goodness, be pleased to grant us a revelation of his will at all, he

+would give us such an one, as, with honest and upright intentions,

+could be easily understood, in its great and essential principles and

+duties, ordinances and doctrines. For to give us one that was

+involved in mystery, and could not be comprehended after a diligent,

+painful and careful examination, could answer no valuable purpose;

+nay, it would be altogether improper. It would, in truth, be to

+insult our misery. The language of it would be this. "Here is poor

+fallen man, blinded with prejudices--carried away with evil

+passions--plunged in the ruinous effects of the Apostacy--unable by

+the mere light of unassisted reason to find the path of duty and

+happiness. He is in perishing need, consequently, of a safer guide,

+an infallible directory, in the way to glory. Behold I will provide a

+Saviour for the helpless: a sanctifier for the unholy: I will grant

+him a revelation of my will.----But such an one as cannot be

+understood by him, even when he hath used most sedulously all

+possible pains and care, and means to understand it. Such an one as

+is insufficient to answer the intended purposes." To urge, then, that

+the REVELATION, which we enjoy, of the divine will and our duty,

+cannot be truly and really understood, in all its essential

+principles, when no exertions or honest endeavours and faithful care,

+on our part, have been wanting, is to reproach the wisdom and

+goodness, grace, and justice of God: nay, it is to blaspheme his

+name: to represent him as trifling with his creatures; and mocking

+them in their misery. Far be such folly and impiety from us! We do

+therefore plead, and strenuously insist, that all things necessary to

+salvation, are laid before us, with sufficient clearness, both in

+regard to doctrines and practice, both what we are to believe, and

+what we are to do. The design of all the inspired writings is to save

+fallen man--to teach him that he may be pardoned and accepted of his

+sovereign Lord and Maker--to open the method, in which pardon here,

+and happiness hereafter have been procured--and the terms upon which

+they will be granted. As these things are of infinite importance to

+all, high or low, learned or unlearned, so they are revealed with as

+much plainness as possible. What the Psalmist says of the divine law,

+may with equal truth be applied to the Gospel. _The law of the Lord

+is perfect converting the soul: The testimony of the Lord is sure,

+making wise the simple: the commandment of the Lord is pure

+enlightening the eyes._

+

+St. Paul takes it for granted, that the principal and fundamental

+points of christianity, which he calls the _first principles_ of the

+oracles of God, are easy for all to comprehend and to learn. _And

+when for the time ye ought to be teachers; ye have need that one

+teach you again which be the first principles of the oracles of God._

+There are certain doctrines and duties of the Gospel, which are

+essential to the very existence of all religion, and which may, with

+the utmost propriety, be called the _first principles_ of the oracles

+of God; upon which all the rest are built, and to which they

+constantly refer. These are plainly expressed, often illustrated, and

+warmly inculcated. None can mistake them, who honestly and faithfully

+attend to the scriptures. All that is wanting is to care to read

+them, and an honest heart, free from wrong biases, to receive the

+truth, as they exhibit it. Among these _first principles_ of the

+oracles of God, may be, enumerated, the lost state of man by nature:

+the absolute need of regeneration: the nature of it as consisting in

+the implantation of a holy temper of heart or true love to God:--that

+what Jesus Christ did and suffered for fallen man is the sole

+meritorious ground of our pardon, and acceptance with a holy and

+sin-hating God:--the incarnation of the divine Saviour, and his

+sufferings to expiate human guilt:--the universal resurrection: a

+righteous judgment:--and eternal retribution. To these we may add,

+the great and essential duties and virtues of piety and morality or

+of the gospel--the need of repentance towards God and in what it

+consists: faith towards Jesus Christ: constancy in the exercises of

+devotion:--strict justice--benevolence, peace, and

+condescension--forgiveness of injuries--love to enemies--humility,

+patience, temperance, and self-denial. Can any one, who has ever read

+the sacred pages with any care, affirm that these are not set before

+us, as strongly as language can express them? Are they not often

+repeated? Are they not pressed upon the conscience, in a variety of

+ways, and elucidated by beautiful metaphors and figures? And they are

+pleasingly illustrated, I mean the duties of piety and Virtue, in the

+life and character of the divine author of Christianity. He, indeed,

+hath set us an indefective example of goodness--_left us an example

+that we should follow his steps._

+

+While it is asserted that the leading and fundamental doctrines of

+the Gospel are most clearly and repeatedly laid before us, it cannot

+be denied that some things in it, are hard to be understood. These

+are revealed as clearly as the nature of the subject would admit.

+Some things must be in their own nature mysterious and

+incomprehensible. Such things there are in the volume of nature, and

+we have no reason to suppose, it would be otherwise in the volume of

+revelation. They are so sublime as to transcend our scanty powers of

+mind. They are revealed, however, as far as they are capable of being

+revealed, or as far as we are capable of receiving them--or as far as

+may be needful, either for the glory of God, or our own salvation.

+Prophecies, for example, in the very nature of things, will be

+obscure. The event only can expound them. We may easily see what the

+grand design is: but the precise circumstances of the predicted event

+will remain a secret to us, till the event lay them before us.--We

+cannot pretend to comprehend the great points of Christianity

+relative to the Trinity, or a threefold subsistence in the divine

+essence--the human nature united to the divine to constitute the one

+mediator between God and man--the resurrection of the body--and the

+change which will pass upon those who shall be found alive at the

+coming of Christ to judge the world. These, we readily admit, are

+mysterious and incomprehensible doctrines. But their being so, is not

+proof that they are unreasonable and absurd. To say that whatever is

+incomprehensible in Religion is unreasonable, is a mark either of

+inattention or ignorance. God's nature is incomprehensible. His works

+of creation are full of wonders. And a _revelation_ from him to the

+children of men would be justly suspected, if it contained nothing

+incomprehensible, and above reason.

+

+You will be pleased to observe also that, besides some doctrines

+which are beyond our reason, inexplicable difficulties may attend

+some particular passages of scripture. These difficulties originate

+not from any defect or impropriety of manner, in which they are

+expressed; but from our being unacquainted with the customs or

+usages, to which an allusion is made. These passages are not

+numerous. And our salvation depends not on our rightly understanding

+them. No essential duty or doctrine of the Gospel depends on a

+DOUBTFUL text. What is necessary to instruct us, in things divine,

+and to guide us safely to God and happiness, through the dangers,

+snares, and temptations of human life, is clearly made known unto us,

+and repeatedly urged by all suitable arguments, and the most serious

+and weighty considerations.

+

+The scriptures, therefore, are as a light to our feet, and a lamp to

+our paths: a light shining in a dark place, with a steady

+brightness--able to make us wise unto salvation through faith in

+Jesus Christ--And----

+

+1stly. _One way_ rightly to understand them is to interpret them by

+themselves. They are their own best interpreter. It is one of the

+most rational principles can be adopted relative to understanding the

+inspired writings to make them expound themselves. They are to

+declare their own meaning. No explanations of men, decisions of

+councils, or tenets collected into creeds are to be admitted as

+perfect guides, in things pertaining to our salvation. Men may be

+wise and learned: Councils may be judicious and pious in their

+intentions, but after all are liable to mistakes. This is not said to

+detract from the wisdom, piety and learning of men--or of venerable

+councils. A wise and candid Christian will honour their

+opinions--carefully weigh them, and be diffident of himself: will be

+modest and pay all due deference to the opinions of others,

+especially men of study, erudition, and piety. But still we must all

+think for ourselves, and must adhere undeviatingly to the scriptures,

+as our only infallible guide. We must stand or fall to our own

+Master. Another man's faith cannot save us, or his want of faith

+destroy us. We are, in things divine, to call no man Master or

+Father, for one is our Master even Christ; and one is our Father who

+is in heaven. _But be not ye called Rabbi; for one is your Master,

+even Christ, and all ye are brethren. And call no man Father upon the

+earth; for one is your Father which is in heaven._ No man has a right

+to interfere, by compulsive measures, in another man's religion.

+Reason, argument, and persuasion and a pious example are the only

+weapons to be employed to spread the glories of that mild and

+benevolent system of Religion, which Jesus of Nazareth instituted.

+The _first_ rule of rightly understanding the Oracles of God, is to

+make them their own expositor. This is the maxim of protestants. It

+is a just and important maxim. We are not to put upon them, the

+interpretations and constructions of imagination, or fancy; or to

+suppose that we have any impulses or INSPIRATION in the mind to give

+us, the _spiritual_ meaning of them.

+

+2dly. _Another method_ rightly to understand the Scriptures, is to

+take them according to the general, established, and well known

+import of the words used. All learned men, who alone can be competent

+judges, in the case, agree that they are well translated. And through

+the peculiar care and blessing of divine Providence they have been

+preserved pure and entire, during such a length of time, and so many

+revolutions of literature and of states and kingdoms. The men who

+were engaged in, and by _authority_ appointed to the work of

+translating them into the English language (and the translation of

+them was a most arduous work) were men of great integrity, extensive

+learning, and, in the judgment of charity, undissembled piety.

+Opposite sects have all allowed them to be a faithful and just

+translation. When we, therefore, take them into our hands to peruse

+them, we should understand them precisely, as they are written, in

+the common import of the words, according to the plain rules of

+grammar, and the necessary construction of sentences. An attention to

+these things is absolutely necessary, in order to a true

+understanding of them. We are not to seek after any hidden, mystical

+sense of the words or sentences. The very letter and meaning of the

+scriptures is to be strictly attended to. We are to take the words

+used in the sacred, just as we would, in any other good writings. For

+the inspired writers always used words properly, and had good sense.

+They were not guilty of obscurity or self-inconsistency. Their sole

+end was to state and convey the truth, which they were commissioned

+to deliver, with propriety and fulness. This they did most admirably,

+and with great beauty and energy. The _true_ meaning of scripture, is

+its very life and power, _its spirit. The words that I speak unto

+you,_ says Christ, _they are spirit, and they are life._ They reveal

+true, spiritual and saving doctrines: doctrines

+all-important--doctrines that lead to life eternal.--

+

+3dly. _A third way_ rightly to understand the scriptures, is

+carefully and critically to observe the connexion and subject matter

+of discourse, or the occasion--the characters to whom or of whom the

+words are spoken. It is not to be expected that readers of the Bible

+will attain to a right understanding of it, if they overlook the

+connexion and occasion; and take single and detached passages by

+themselves, and shape them into a conformity to their own

+pre-conceived opinion or scheme of doctrines. The right way not to be

+deceived by our own reflections, or the artful insinuations of such

+as lie in wait to deceive, is to bring our opinions or tenets, our

+principles, whatever they may be, to the scriptures; to examine them

+by their light; and to make them bow to their decision. And not, as

+is too often done, to bend them to our tenets and principles. We are

+to search them, that we may thence take all our articles of faith,

+and maxims and rules of conduct. Learned and unlearned ought to do

+this; and to reject whatever will not bear the test, when applied to

+them. To THE LAW AND TESTIMONY ought to be our Motto as Christians or

+believers in a divine revelation. If any of our religious opinions be

+contrary to scripture, we are bound by our regard to their authority

+to abjure them. And that we may not inadvertently be led into error

+and delusion, we are to consider as accurately as may be, the

+connexion, the occasion, the design of the inspired penman, to whom,

+and of whom he is speaking, comparing one passage with another: that

+which is figurative, and less plain, with that which is unfigurative

+and more obvious: examining all, with diligence, by the general and

+ruling principles of the Gospel: with an honest desire to discover

+our duty and the will of God, even, if our favourite notions, (as

+almost all sects and individual Christians have their peculiarities

+of belief and practice) should be found to be directly repugnant to

+scripture. Thus we shall rightly understand scripture. Thus we shall

+be led into all truth and duty.--It appears, then, with an evidence

+exceedingly bright, that all our opinions, whether gleaned from

+authors uninspired, or taken up by reflection, or fallen into by

+accident, should be tried ty the word of God. _But whoso looketh into

+the perfect law of liberty, and continueth therein, he being not a

+forgetful hearer, but a doer of the work, this man shall be blessed

+in his deed._

+

+4thly. _A further way_ rightly to understand the scriptures, is to

+divest ourselves, as far as is possible, of all prejudices, and to

+read and hear them, with a sincere and honest intention to know the

+truth. _Wherefore lay apart all filthiness, and superfluity of

+naughtiness, and receive with meekness the ingrafted word which is

+able to save your souls._ Perhaps to divest ourselves, wholly, of all

+wrong and corrupt biases is impracticable, what no person was ever

+yet able to do, after his most vigorous endeavours. Sinful

+prepossessions cleave to the most candid. We may be prejudiced many

+ways, and not be sensible of it, against the only true system of

+Religion. There is but one right way of belief and worship. Truth is

+uniform and one. There is one God, one Lord Jesus Christ, one faith,

+one baptism--one hope. Many different denominations of Christians may

+hold essentially to this one true system, and still drink in many

+small errors, unessential and circumstantial things, about which,

+they may violently contend to the loss of charity. We are, then, to

+do all that in us lies to get into this right way: not only to think

+we are right, but actually to be right. For this end, we must be

+faithful and impartial: faithful to God and our own consciences, and

+impartial in our enquiries; or be anxious lest our fondness for a

+party lead us into error, or into tenets which are subversive of the

+very foundation of the Gospel. We are to take heed how we read, as

+well as how we hear.

+

+5thly. If _we would rightly_ understand the inspired writings, it is

+incumbent upon us to use all the helps in our power. We are to

+exercise our own rational faculties. Religion is the most reasonable

+thing in the world, as well as most important. About what therefore

+can our reason be better or more worthily employed? For what was

+reason, by which man is so remarkably distinguished from the brutal

+herd, given us, if not to use it, to learn the duties, and doctrines

+of Religion, and to aid us in searching out the truth, and

+substantial happiness?----

+

+There is a great variety of helps or advantages to gain the right

+sense and meaning of Scripture, for which we ought to be sincerely

+thankful, and which we ought most wisely to improve. We can read them

+in our own language. And by the wise institution of common schools,

+in our favoured Land, almost all classes of people are able to read

+them. They have, by a wonderful Providence, been handed down to us

+pure and uncorrupted to a sufficient degree. Many judicious and

+excellent Commentaries have been written upon them by pious and able

+men, which we may consult at pleasure, or as we may have opportunity.

+And here it would be a criminal omission, not to observe, that public

+worship on the Lord's day, to which we may constantly repair, is

+designed to open, explain, and apply them. And when any are in doubt

+about the true way of worship, or of understanding the Scripture, the

+regular and appointed Teachers of Religion may be, and ought to be

+resorted to. For the Priest's lips were to keep knowledge. And they

+will esteem it a happiness to instruct the unlearned--to confirm the

+unstable--and to guide the doubtful.--Such people as have a real

+desire to know the truth, an honest heart to enquire after the right

+way of the Lord, will not fail to apply and use all these helps.

+Plain is it, that no person can, with any consistency or honest

+impartiality, profess to be seeking the true way of the Lord, who

+doth not use and improve all these helps and advantages.--It may here

+be remarked, that it is a work of much labour and care, painful study

+and diligent enquiry to understand the scriptures. Knowledge, whether

+human or divine, is not easily acquired.--And ignorant and uninformed

+people are the most confident and self-sufficient.--It is to be

+regretted that it is so. But fact and experience verify it. Many too,

+shut their eyes upon the light, through prejudice. Vicious and

+profane persons hate the light and will not come unto it, lest their

+deeds should be reproved.

+

+6thly. _A further way_ to understand aright the inspired writings, is

+to seek to heaven for light, guidance, and instruction. We are not to

+lean to our own understanding, or confide in our abilities or

+learning. Man is a poor, imperfect frail being. He has prejudices,

+which he knows not. He is at all times prone to err, through the

+corruptions of his nature. Sin has brought a thick cloud over his

+mind. He needs divine illumination. The most acute and learned need

+this, as well as the unlearned and weak. The divine assistances are

+to be _prayerfully_ sought. _If any man lack wisdom, let him ask of

+God._ would we, consequently, understand aright the holy Oracles, we

+must not only peruse them, with industry and care, but devoutly and

+fervently implore the God of all grace to open them to us, to spread

+a divine light over them, that they may instruct, warn, and quicken

+us. We should seek to him, who gave them to us, to enable us to

+perceive their true beauty and glory, and to conform our hopes,

+hearts, and lives to them: to be animated by their promises--warned

+by their threatenings--comforted with their hopes; and guided to

+heaven by their precepts. The teachings of the holy spirit are to be

+_devoutly_ implored, that they may be savingly profitable to us.

+Rightly understood, and duly improved, they are able through faith in

+Jesus Christ, to make us wise unto salvation. _All scripture is given

+by inspiration of God, and is profitable for doctrine, for reproof,

+for correction, for instruction in righteousness. That the man of God

+may be perfect, thoroughly furnished unto all good works._ Divine

+grace must sanctify us by them, and them to us. The teachings of

+Christ, as the true prophet are requisite to open the mind, to remove

+prejudices, and to enable us to see the beauty, glory and importance

+of them. _Being born again,_ says the Apostle Peter, _not of

+corruptible seed, but of incorruptible, by the word of God, which

+liveth and abideth forever. For all flesh is grass, and all the glory

+of man, as the flower of grass. The grass withereth, and the flower

+thereof falleth away. But the word of the Lord endureth forever. And

+this is the word which by the Gospel is preached unto you._

+

+7thly. _A renewed heart_ is the best help to understand aright the

+sacred writings. A holy temper of heart will dispose us to sit, like

+Mary, at the feet of Jesus to receive with joy his instructions. If

+we have this, we shall feel most sensibly when we read and hear--read

+the written, and hear the preached word. This will enable us to see

+the beauty and glory of the divine character--the excellency of the

+Mediator's character--to behold the equity of Providence, the riches

+of divine grace, the wonders of a Redeemer's love, and give us a

+lively view--of all the truth, duties, doctrines, and ordinances of

+the Gospel. A very different sense of scripture has the saint from

+the sinner, the penitent believing Christian, from the thoughtless

+and profane sinner, the sanctified from the unsanctified heart. _The

+natural man receiveth not the things of the spirit of God: for they

+are foolishness unto him, neither can he know them, because they are

+spiritually discerned._ This doth not mean that an unrenewed person

+cannot understand the true meaning of scripture, or the doctrines of

+it. For, then, it could be of no benefit or use to him. What cannot

+be understood, cannot work any good effect upon the heart or life. To

+assert that none can understand the word of God, unless _inspired_ by

+the same spirit, which gave it, is inconsistent with every principle

+of reason, common sense, and scripture. For it, that is, the

+scripture, addresses itself to all, good and bad, saints and

+sinners.----Finally--

+

+8thly. _In order to understand_ the written word of God aright, we

+must practise what we do know--practise according to its divine

+precepts. A right and saving knowledge, is a practical knowledge. We

+must not only be willing to receive all our doctrines and principles

+from the holy scriptures, but to be guided by them altogether, in our

+conduct and conversation:--to embrace them as the only rule of faith

+and practice.--Then shall we be safe. Then shall we have a guide that

+cannot mislead us. If any man do his will, he shall know of the

+doctrine whether it be of God.----Thus we are to do, in order RIGHTLY

+to understand the scripture----_Then opened he their understanding

+that they might understand the scriptures._

+

+

+

+DISCOURSE XIII.

+

+----------

+

+The Gospel to be supported by those who enjoy it.

+

+GALATIANS vi. 6.

+

+_Let him that is taught in the word, communicate unto him that

+teacheth in all good things._

+

+The system of doctrines, duties, and ordinances revealed in scripture

+is exceedingly plain, level to every capacity, and easy to be

+comprehended. That it is so, is one of its most engaging

+recommendations. Were it unintelligible, or wrapped up in obscurity

+and mysticism, this of itself would be a valid plea for rejecting it

+as an imposture or fraud. So plain is it, in its essential

+principles, that nothing but a willing mind to hear, receive, and

+attend to truth and duty is wanting. Were we sincerely and candidly

+disposed to hear and admit the truth, we should differ but little, in

+our opinions, about the distinguishing peculiarities and glories of

+Christian doctrine and practice. The reason, or at least, chief

+reason, why we omit what is clearly revealed to us as duty by God, is

+because we in heart are opposed to it. An unwillingness to believe

+and do, as we are expressly commanded, is the real difficulty in the

+way of our salvation. This unwillingness at heart puts us upon making

+objections against a duty, which is clearly revealed, and repeatedly

+revealed, raises prejudices against it, forms apologies for the

+omission of it, and sets to work, most vigorously, all the system of

+the selfish affections. For what we are really and deeply unwilling

+to do, or wish not to be true, we can easily work ourselves up to

+disbelieve.

+

+On subjects of a moral and religious nature, a man by nourishing

+prejudices, by false reasoning, by artifice and delusion, can

+persuade himself to believe any thing, however absurd or impious or

+contradictory--even to admit that he is inspired,--or may lawfully

+murder himself and family; or that there are no Gospel ordinances, or

+_stated_ worship of the Deity, or that a divine revelation, which

+bears all the marks of credibility and authenticity, that could be

+desired, is only a cunningly devised fable. This being the case, we

+ought in all conditions, to be most vigilantly upon our guard against

+the illusions of our own minds; and also against the temptations of

+the great adversary of souls, who always joins in with those

+illusions. He artfully attempts to rivet them, full well knowing that

+this is the most probable way to succeed in his designs to ruin us

+forever, and to make us the occasion of disturbance and divisions in

+society. A heated imagination, an erroneous conscience, and selfish

+affections of the heart, together with bitter prejudices against the

+truth are the most successful engines ever employed by the adversary

+of souls to deceive and ruin them. They are dangerous things, more so

+than can be easily conceived.--Nay, no person can, to a sufficient

+degree, dread the unhappy influence of an erroneous

+Conscience--heated imagination--inflamed passions--and intemperate

+zeal. They have led away many thousands from truth and duty, and

+sealed them down in fatal delusions. We are surprised to find what,

+we must acknowledge, is found by daily experience, that many, who

+profess sincerely to believe the truth of Religion, are

+notwithstanding discovered to be capable of rejecting some of its

+most important principles, and plainest duties.----Among these plain

+duties, that of supporting the Gospel may justly be reckoned one.

+

+In the sequel, I shall attempt to offer the scripture-arguments

+

+I. In favor of this duty.

+

+II. To consider the manner, in which it is to be discharged.

+

+III. And to invalidate the objections, which have ever been made

+against it.

+

+1. The first thing intended is to offer the scripture-arguments to

+prove, that it is a plainly revealed duty, that the precious Gospel

+of our blessed Saviour should be supported by the people, who enjoy

+it. There is no part of God's revealed will that may be kept out of

+view, or be omitted to be set before mankind. The whole truth, which

+he hath made known to us, whether pleasing or displeasing to the

+human mind, is to be exhibited. We may not stop short of it, or go

+beyond it. If it be a part of the counsel or will of God made known

+to man, in the holy scriptures, that the Gospel is to be supported by

+those who enjoy it, it may not, with a good conscience, be withheld

+or denied. A denial of it, it must be obvious to remark, has a great

+and unhappy influence upon the interest of the Gospel, and the

+Redeemer's kingdom. It tends to the decay of piety and virtue. What

+is extremely painful to observe, is that it appears from the

+experience and the history of the Church, in past ages, and in the

+present age, that those who wish to break up the peace and order of

+particular Churches, and to foment divisions, pretty generally

+commence their operations, with a loud and absolute denial of this

+duty. They raise a loud cry, and vehemently declaim against it. They

+speak of it, in language not only bitter but scornful. They say it is

+utterly unlawful and exceedingly wicked; nay, and directly contrary

+to scripture. Mean while, they do not forget to impute to those who

+receive the support, the worst motives--the most selfish and

+mercenary; as having no eye to any thing beyond the pecuniary

+advantages of their sacred calling.

+

+Such clamours set on foot against the obligations of supporting the

+Gospel, as they proceed either from ignorance, wilfulness, or

+parsimony, so they fall in with the current of the selfish passions

+of corrupt nature. And as interest is the idol of every man, who is

+unacquainted with the divine force of Virtue and piety, so whatever

+affects or touches this idol, nearly affects his heart: readily does

+he listen and easily makes himself believe what he, in his perverted

+mind, concludes to fall in with his supposed interest. The love of

+money, or an inordinate attachment to property, is the root of all

+evil. Thence most of the crimes which disgrace human nature, and

+disfigure the page of history. We full well know, that a man can

+easily collect arguments, sufficient to convince him, that he is

+justified in not doing, what he is totally opposed to doing.--

+

+I am entering on a subject of great moment, affecting in its

+consequences, the very being and existence of public worship; and of

+course, the Christian Religion itself. It is a subject too, which is

+not often discussed, lest what we offer, should be considered either

+as a censure on people for failures in their duty, or implying a

+suspicion of their friendship or good will. But there may be

+circumstances, which may require that the obligations of supporting

+the Gospel, should be fully stated. They need not be often urged, and

+are not. But whatever doctrine, truth, or duty may at any time be

+opposed, or Providence may suffer individuals to rise up and deny:

+that doctrine, truth, or duty must not be relinquished; but there is

+a plain call to vindicate it.--Painful as it is to me, to speak where

+motives of self-interest, and not a sense of duty, may be but

+distantly inferred to influence me, or where malice and prejudice may

+accuse me of pleading my own cause, I shall proceed, regardless of

+reproaches, to adduce the Scripture-proof that the Gospel is to be

+supported by those, who enjoy it according to the _express will_ of

+Jesus Christ.--

+

+And, _in the first place,_ we argue the obligations of supporting the

+Gospel, in a decent and honourable manner, from this consideration,

+it is the will of God that there should be stated public worship, and

+an order of men appointed to preside over, and to dispense to

+worshipping Assemblies, Gospel-truths and ordinances. The office of a

+Gospel-Ministry is sacred. It is derived from the great head of the

+Church. _This is a true saying, if any man desire the office of a

+Bishop, he desireth a good work._ That the work and office of an

+evangelic Ministry are of divine appointment, has often been proved

+on particular occasions. And the proof has very often been laid

+before us, in printed discourses. To enter largely on the proof now,

+would carry me beyond my design. But a brief stating of the most

+material parts of the proof, is now necessary, in order to establish

+the duty of supporting public worship and the Gospel. Is it, then,

+clear from the word of God that there should be Gospel-Teachers,

+regularly inducted into the work, in the New-Testament-Church, to the

+end of the world? To be satisfied on so interesting an inquiry, let

+us candidly listen to the voice of the Saviour. Hath he, who is the

+king of Saints and Bishop of souls, appointed and commissioned such

+an order of men to be the mouth of God to his people? That he

+actually hath, appears from those large and particular descriptions,

+in his Gospel, of their work and office. And he expressly declares

+that the office shall remain in his kingdom till the close of

+time.----There are many very express and marked passages of

+scripture, which inform us of the Institution of a Christian

+Ministry, and of its continuance in the world, as long as the world

+shall stand. Suffice it just to repeat, as a specimen, the subsequent

+ones. _He,_ that is, a risen Redeemer, _gave some, prophets, some

+Apostles, some Evangelists, some Pastors and Teachers, for the

+perfecting of the saints, for the work of the Ministry, for the

+edifying of the body of Christ, till we all come in the unity of the

+faith, and of the knowledge of the son of God, unto a perfect man,

+unto the measure of the fulness of Christ._ Here is an account of

+what Christ, as risen and glorified, did with regard to Teachers in

+his Church, both _extraordinary,_ such as prophets, Apostles, and

+Evangelists, and _ordinary,_ such as Pastors and Teachers. And how

+long the institution of such an order of men as Pastors and Teachers,

+was to be continued: what their business and work were: and the ends

+of the institution. The ends, were the perfecting of the saints, the

+unity of the faith and promotion of religion. It was to continue as

+long as there were any among mankind to be called into the faith and

+fellowship of the Gospel, that is, as long as time should last.

+

+Again, Christ as head over all things to the Church, commanded his

+Apostles and disciples, to go into all the world, and to preach the

+Gospel to every creature. _Go teach all nations, baptizing them in

+the name of the Father, and of the Son, and of the holy Ghost,

+teaching them to observe all things whatsoever I have commanded you;

+and lo! I am with you always, even unto the end of the world._ As

+long, therefore, as the world shall stand, so long shall there be a

+Christian Ministry.--The charge which the Apostle gave to Titus as a

+Gospel minister, and which is to be given to all, who enter the

+sacred office of the evangelic Ministry, is a full proof that the

+office is of divine appointment; and that the institution of such an

+order of men, as Gospel Ministers, is not the result of human

+invention or human policy. The charge is most weighty and solemn. It

+is awfully serious. We cannot hear it without feeling a reverential

+awe. _I charge thee therefore before God, and the Lord Jesus Christ,

+who shall judge the quick and dead at his appearing, and his kingdom;

+preach the word, be instant in season, out of season, reprove,

+rebuke, exhort with all long-suffering and doctrine. For the time

+will come, when they will not endure sound doctrine: but after their

+own lusts shall they heap to themselves, teachers, having itching

+ears. And they shall turn away their ears from the truth, and shall

+be turned unto fables._ No words can more expressly reveal to us the

+certainty that there is, in the New Testament, such an order of men,

+as Gospel Ministers; and that there are times when people will not

+bear _sound doctrine,_ but will, as if infatuated, run with strange

+avidity after _self-created Teachers,_ or impostors; will multiply

+them, _having itching ears_; and are unaccountably restless and

+uneasy till they find _strange doctrines,_ and _strange teachers_ of

+such doctrines. They turn away their ears from the truth. And turn

+unto fables. We need not hesitate to admit the reality of the

+Christian Ministry, when we find those bearing the office,

+represented as being called of God--embassadors of Christ--the

+servants of the most high--New-Testament-ministers, whose work is to

+publish the laws, and offer the grace of Christ. They are said to be

+sent of God: they are to speak in his name--they hold up the laws and

+grace of the Saviour, dispense his truths--deliver his

+doctrines--administer his ordinances, proclaim his promises--denounce

+his threatenings--and in Church-processes inflict his censures, or

+exercise his discipline. It appears, then, with an evidence, complete

+and full, that the work and office of the Gospel Ministry are of

+divine appointment: or that it is the _express revealed will_ of God

+that there should be, in his Church, or in the

+New-Testament-dispensation, stated Teachers, Pastors, or Ministers;

+and that they should declare his counsel in his written word, and not

+the fictitious revelations of a supposed inspiration, or their own

+opinions or dreams. They are to preach Christ and him crucified: and

+not themselves.--If there be such an order of men, they must be

+supported. The people, among whom they labour, in word and doctrine,

+are obliged to see that they are decently subsisted. Their time and

+talents are consecrated to God in his Gospel, and they must be, as to

+temporal things, provided for, honourably. What may be deemed an

+honourable subsistence, must be determined by the attending

+circumstances. The age in which they live. The place where they live.

+The modes of living are very different, in different ages, and

+places. What may be honourable in one age or place, may be totally

+inadequate in another.--The divine appointment of the Christian

+Ministry is a conclusive argument in favour of the duty of supporting

+the Gospel.--

+

+_In the second place,_ we argue the duty from the principles of

+justice. Justice between man and man is a great and indispensable

+obligation. It is a moral Virtue of such high importance as to be the

+very pillar, upon which society rests. Injustice towards any man, or

+body of men is a heinous violation of the law of God. That which is

+altogether just, he would have us practise. He is a being of strict

+and impartial righteousness. The righteous Lord loveth righteousness

+and his countenance doth behold the upright. As all orders of a

+community ought to exercise honesty in their dealings with others, so

+it is fit for them to call for exact justice from others. Exterior

+circumstances alter not the claims of justice. It is a moral Virtue

+which binds all men. And it is to be observed to those in high as

+well as low life, to those that are affluent, as well to those that

+are indigent, to those who are clothed with _sacred,_ as well as

+civil office--to those placed in seats of honour, as well as to those

+in the shades of retirement, enjoying the sweets of a private life.

+Is there a more obvious dictate of justice, than that such as labour

+for others, or spend their time for their benefit, should receive a

+compensation? Doth God, who is perfectly just and right, require one

+man to devote his talents and time to another, without receiving a

+due return? Can a case be named, where, in things temporal or civil,

+a labour done or service performed, may not righteously claim a

+reward? But if the labour done or service performed, be, in things

+religious or divine, is a compensation to be denied? Is a labour,

+undeserving of a reward, merely because it is a _religious_

+labour? Will any one, who exercises any reason at all, or who has any

+sense of the ties of common honesty, repudiate the notion of a

+compensation, because _Religion_ is concerned? St. Paul makes an

+appeal to the principles of strict justice, to prove that Ministers

+under the Gospel should not be _unrewarded_ for the service or labour

+of love, which they perform. 1 Cor. ix. 7. _Who goeth a warfare at

+his own charges? Who planteth a Vineyard, and eateth not of the fruit

+thereof? or who feedeth a flock and eateth not of the milk of the

+flock?_ These questions carry their own answer. It is supposed that

+every _reasonable_ person, the moment he hears them is prepared to

+give the right answer. Three cases, or states of life are mentioned;

+the soldier who goes a warfare, the planter and dresser of a

+Vineyard, and the shepherd who watches and tends anxiously his flock.

+Such _reasonably_ look for a reward. They could not perform the work,

+in common, without a reward. All mankind feel that it is entirely fit

+that they should receive a _due_ recompence for their toils, care,

+and tenderness. It would be _barbarous_ cruelty, as well as _high_

+injustice, to deprive them of a _due_ recompence.

+

+_In the third place,_ the duty of supporting the Gospel may be proved

+from, not only strict justice, but from this consideration, that the

+general rules of _equitable_ dealings, make it fit and proper

+that those who labour, in word and doctrine, in the Gospel, should

+not be cut off from a living among their fellow-creatures. Let me

+urge this argument. You know that it is impossible for any class of

+men to subsist upon nothing. Our being employed about heavenly and

+divine things, does not supersede the necessity of having _temporal_

+provisions to support us. Food, raiment, and a dwelling, the

+necessities and conveniences of life are as requisite for those, who

+are engaged in the arduous work of the Gospel-Ministry, as for other

+orders of men. In order to be workmen that need not to be ashamed,

+Ministers must study. And they must study much--must read

+extensively--must give themselves to reading, meditation, and

+prayer--they must visit the sick--must attend the dying--must console

+the sorrowful.--The duties of their office are so arduous and

+various, that they will take up all their time:--employ all their

+abilities, though the most splendid.--The education necessary must be

+a learned one. This is expensive. Much previous pains, study, and

+care are needful, in order to be, as far as human exertions can go,

+competent to the duties of their office. I say, as far as _human

+exertions_ can go:--for divine grace sanctifies the heart.--Now can

+any one so far lay aside reason, as to assert that one man is bound

+to devote himself to the advantage of another, in spiritual concerns,

+to promote them--to instruct him--without a compensation?--Shall

+ministers of the Gospel go _unsupported_--their families be

+_neglected,_ and they go _from house to house,_ begging their daily

+bread? The more high and honourable their calling, the more need of a

+_comfortable_ maintenance. Reason always agrees with revelation; and

+as fully establishes the duty of honourably supporting the Gospel.

+Thus argues the Apostle Paul: 1 Cor. ix. 11. _If we have sown unto

+you spiritual things, is it a great thing if we should reap your

+carnal things._ The meaning of this passage is this: think it not

+hard--think it not a burden--complain not that you support with your

+substance, those who minister unto you in holy things. It is utterly

+impossible for any set of men to be fit, or qualified to teach

+others, without _diligent study,_ and devoting their whole time to

+the business of _treasuring up knowledge._ We are not to look for

+_miraculous_ assistances, or that knowledge in religion is to be

+imparted by divine _inspiration._--If knowledge in Divinity be

+acquired by the ordinary methods, as the Apostle supposes, by

+reading, meditation, and prayer; and if Ministers of the Gospel are

+to give themselves wholly to these exercises; the necessary

+consequence is, they must be supported by the people, among whom they

+preach.--

+

+4thly. The duty of supporting the Gospel may be proved from the

+plentiful provision made by divine order, for the temporal

+subsistence of the Jewish priesthood. This was, indeed, large and

+honourable. God always provides for the subsistence of those, whom he

+calls to his work and service. He never lets his Ministering servants

+go, without a way prescribed for their support: and a very ample one,

+was, by himself, given to the tribe of Levi. The argument to

+establish the obligations of a people to maintain the Ministers of

+the Gospel, from the Jewish practice of supporting the Priesthood,

+and the Religion of the Temple is conclusive. For it is the very

+argument made use of by the Apostle. 1 Cor. ix. 8, 9, 10. _Say I

+these things as a man, or saith the law the same also? For it is

+written in the law of Moses, thou shalt not muzzle the mouth of the

+ox that treadeth out the corn. Doth God take care for oxen? or saith

+he it altogether for our sakes? For our sakes no doubt this is

+written. For he that planteth shall plow in hope: and he that

+thresheth in hope, should be partaker of his hope._ verse 13. _Do ye

+not know that they which minister about holy things, live of the

+things of the temple, and they which wait at the Altar are partakers

+with the Altar._ It is in vain to object against this reasoning. It

+is the Apostle's own argument.--

+

+5thly. The duty of decently and honourably maintaining the Gospel, is

+argued from the _express_ command upon its true Preachers, to _study_

+and to _meditate._ They are, in so many words, commanded to study

+that they may be workmen that need not to be ashamed. _Study to show

+thyself a workman that needeth not to be ashamed, rightly dividing

+the word of truth_--rightly dividing the word of truth requires great

+wisdom and care, study and meditation. It requires the wisdom of the

+serpent and harmlessness of the dove. Ministers of the Gospel are

+expressly enjoined to _give_ themselves to reading, meditation, and

+prayer, that their profiting may appear unto all: they are to be

+_able_ men; _apt_ to teach; _able_ to teach. They are most diligently

+to seek the teachings, and guidance, and illumination of the spirit.

+The duties of their office are various and numerous, arduous and

+difficult. They have the ignorant to instruct: the erroneous to

+reclaim: the gainsaying to confute: the doubtful to convince: the

+unstable to confirm: the afflicted to console: the unreasonable to

+treat with: and the scoffing and impudent to encounter. It is

+impossible, therefore, for them to engage in the secular callings of

+life as other men, to provide for their own decent and honourable

+support, and the support of their families. The consequence is, the

+people, among whom they minister, are bound to support them.

+

+6thly. The support of the Gospel-Ministry and public worship, is the

+_express Institution_ of Christ. He hath particularly ordained that

+his Ministers shall be supported in every age of his Church. 1 Cor.

+ix. 14. _Even so hath the Lord ORDAINED that they which preach the

+Gospel should live of the Gospel._ Preachers of the Gospel are to

+have a living in their work. It is the _express_ will of their divine

+Lord that they should.--What can be plainer or fuller than these

+words? No words can. If these can be evaded, so may any that could

+possibly be used. What duty, or doctrine, or virtue is more clearly

+enjoined? The words are as full as though Christ had said, "I declare

+to all, that my Ministers, or the regular Preachers of my gospel

+shall have a sufficient temporal support from the people among whom

+they labour." When he sent out his twelve Apostles to preach the

+Gospel, he forbid them to make any provisions for their own

+livelihood, as to _food, clothing_ or _expenses_ in travelling,

+because they should be _supported_ by those, among whom they

+travelled. Mat. x. 9, 10. _Provide,_ says he, _neither gold, nor

+silver, nor brass in your purses, nor scrip for your journey, neither

+two coats, neither shoes, nor yet staves; for the workman is worthy

+of his meat._

+

+They were to be fully, in all respects, provided for by those, to

+whom they preached. He told them plainly that they were to be so.

+_The workman is worthy of his meat._ He has a title to a _due_

+compensation. It cannot therefore be withheld, or denied without

+evident injustice, and cruelty. When he sent out the seventy

+disciples, he informed them that they might rely on an ample and

+sufficient maintenance, for their own comfort, and for works of mercy

+and beneficence. Luke x. 7. _The labourer is worthy of his hire._

+This is applied to things spiritual, as well as secular. I ask--for

+what purpose, did our blessed Lord tell his own appointed Preachers

+this, _the labourer is worthy of his hire,_ if they were to have no

+compensation, or were to subsist, or to support themselves?--It would

+have been altogether impertinent and absurd.--But he knew they must

+be supported--and he was not so unmindful of their happiness, as to

+deny them a living, while on his own divine work.--One passage more

+will be cited, and that is the text. _Let him that is taught in the

+word, communicate unto him that teacheth in all good things._ Here is

+a PLAIN COMMAND of the Apostle to all, who sit under a preached

+Gospel, to give a due proportion of their substance, for the support

+of the Christian Ministry. And he enforces the duty by adding, _be

+not deceived, God is not mocked; for whatsoever a man soweth that

+shall he also reap._--As much as if he had said--'flatter not

+yourselves, deceive not yourself by any excuses. God requires you to

+support his Gospel, and he will not be mocked. As you sow, you shall

+reap. As you deal with him, in this matter, so he will deal with you.

+If you, through prejudice, party spirit--or parsimony decline utterly

+to impart a proper proportion of your substance to support the

+Gospel, you cannot expect his approbation.'

+

+Thus it appears to be the _will_ of God _revealed_ in his word, that

+his worship and Gospel should be _supported,_ in the world, by those

+to whom the Gospel is dispensed.

+

+2. Our next enquiry is, in what manner public worship and the

+Christian Ministry are to be supported. The mode of supporting the

+Gospel is to be numbered among those indifferent things, which are

+left to the wisdom, prudence, and convenience of God's people. They

+are at liberty to adopt that mode, which best suits their

+circumstances--the age--the place--the country--the government where

+their lot is cast. The word of God has prescribed _no particular_

+mode. It could not wisely do it, because what may be the _best_

+mode--the _most_ convenient for one people, one age, one form of

+civil government, or one state of society would not be at all

+convenient in another age or place. All such things are left, in

+scripture, to be agreed upon, as may best suit the circumstances of

+God's people. And what a disgrace to reason and Religion that there

+should ever be any contention or quarreling about them! What the

+majority adopt and agree upon, ought to be cheerfully acquiesced in

+by the minority, though not so agreeable to them. For no maxim is

+better founded or more reasonable, than that the majority must

+govern.----

+

+Whether the Gospel shall be supported by a tax laid to each man's

+property or by a free contribution--or by a subscription--or by

+voluntary donations--or by national funds--or by particular funds--or

+by the legacies of benevolent Christians, is a matter of total

+indifference:--ought never to be an affair of conscience or

+dissention--for nothing ought to be, or justly can be, a case of

+conscience, which is in itself totally indifferent. It is an

+erroneous conscience only which concerns itself about modes and

+forms, mere circumstances. The direction is, _let there be an

+equality._ What is most equal, just, or righteous is the _preferable_

+mode. But difference about the manner of supporting the Gospel should

+never be the cause of separations, divisions, or uncharitableness.

+And we may fairly conclude that such as are really _willing_ to do

+their _proportional_ part, will never greatly contend about the

+_manner._

+

+3. The last thing proposed, is to remove the objections, which have

+ever been urged against the duty of the text. So plain is the duty

+that it is, with surprise, that we _ever_ hear any attempt to argue

+against it, on supposition they profess to admit the truth of

+scripture. All that ever has been offered, as objections against the

+duty may be comprised in the four following things.

+

+1stly. The words of our Lord, Mat. x. 8. _freely have ye received,

+freely give._ It is enough to reply there, that these words, so often

+abused and misapplied, have no reference to preaching the Gospel, as

+all reasonable people will see, by only reading them in their

+connexion. They relate merely to miraculous gifts. And accordingly we

+find the Apostles never received any pecuniary profit, or reward for

+working miracles.--

+

+2dly. The word _hireling_ used by our Lord, John x. 13. has been

+urged as a conclusive proof that no _true_ teachers of religion ought

+to receive any _support._ He calls those _hirelings,_ whose only or

+ruling motive was the reward, and who had no regard for the interest

+and good of the flock. It is strange what work _designing men, and

+false Teachers_ have made of this word _hireling._ They never mind

+the meaning of our Saviour, or look to see how he uses it; but from

+the very sound raise a _bitter_ and _opprobrious_ cry against all

+true Ministers of Christ, and all regular and _fixed support_ of

+such. This single word, _hireling_ has put a handle into the power of

+such people as hate religion; and they have by it, broken up the

+peace of Churches--rent them asunder--and loaded with vile slander

+the most virtuous characters.--Every one, who looks upon this

+passage, where our Lord employs the word _hirelings,_ will have a

+full evidence, if his eyes be not fast closed with prejudice, that it

+contains not the _least_ shadow of an objection against the duty of

+the text.

+

+3dly. Some object and say, that the Apostle Paul _refused_ to take

+any _reward_ for his preaching the Gospel, and therefore other

+ministers, in the ordinary ages of the Church, should never have any

+_support_ or fixed maintenance. They appeal to Acts xx. 33, 34, as a

+proof that Ministers of Christ should have no provision made by

+people for their subsistence, but should rely wholly on

+_extraordinary_ supplies from Providence. _I have coveted no man's

+silver, or gold, or apparel: yea yourselves know, that these hands

+have ministered to my necessities, and those that were with me:_ And

+1 Cor. ix. 12.--_We have not used this power._ The _power_ was that

+of demanding a support from them. But he does not say, that he did

+not _want_ or _call_ for a subsistence. In the case of other

+Corinthians, he actually took the _contributions_ of the Churches to

+support himself among them, lest the _false Teachers_ should raise a

+clamour against him, and against the Gospel, and so prevent its

+success. It is a sure mark of a _false_ Teacher to deny and reproach

+the duty of our text. Paul assures us, he _laboured with his own

+hands lest he should be chargeable._ This boast he makes to the

+Churches at Ephesus, Thessalonica, and Corinth. But he tells the

+latter, _he took wages of other Churches to do them service, and that

+what was lacking to them, the brethren from Macedonia supplied.--He

+took wages from other Churches,_ 2 Cor. xi. 8, 9. WAGES all know are

+a stipulated reward, or a _hire mutually_ agreed upon.----

+

+4thly. But the greatest objection of all, is that true

+Gospel-Ministers have the _immediate inspiration_ of the holy Ghost,

+miraculous gifts and teachings; and are supplied with matter, both

+thoughts and words, from God _immediately,_ therefore, need no

+support. If they be _thus inspired_ as the Apostles were, I own, they

+need never study any--or read any--or meditate any, previously, or

+even to have _common_ learning--no not to know how so much as to

+read, or write, or speak: and consequently ought not to have any

+_stated_ reward or maintenance. The more ignorant and _grossly_

+illiterate the better; for the more _strikingly_ will be the evidence

+that they are only organs, or mere _passive instruments_ in the hands

+of God. If any be so far deluded as to believe themselves

+_immediately inspired,_ we are to commiserate their wretched

+delusions, and pray that the scales may soon--soon fall from their

+eyes, and that they may not, with their infatuated adherents, have

+the fate of the _blind leaders of the blind._ That none are now, in

+this age of the Church, _immediately inspired,_ as the Apostles were,

+I shall prove in another discourse. The Apostles _spoke as the spirit

+gave them utterance._ The matter and manner of their discourse were

+immediately imparted to them, at least, on some particular occasions.

+

+The arguments in favour of the duty of the text are full, plain, and

+abundant, _from scripture, from reason, from justice, from equity._

+The objections are of no weight. And what a pity it is that so many

+divisions in congregations should be made, by men who are actuated by

+_base, disingenuous,_ and _selfish_ views in denying and raising a

+clamour against so CLEARLY REVEALED a duty.----He who wishes well to

+the Christian Religion, must wish and fervently pray, that it may

+please God, to continue in his Churches, a pious, learned, and

+orthodox Ministry till the second coming of our Lord Jesus Christ to

+judge the world. Amen.

+

+

+

+DISCOURSE XIV.

+

+----------

+

+The Apostles, infallible guides in Religion, being commissioned and

+immediately qualified and inspired by the Redeemer.

+

+2 THESSALONIANS ii. 15.

+

+_Therefore brethren, stand fast, and hold the traditions which ye

+have been taught, whether by word, or our Epistle._

+

+The word _traditions,_ here, means those orders, truths, doctrines,

+or ordinances which the Apostles, under the guidance and special

+direction of the holy Ghost, delivered to the Churches planted and

+formed by them. _Tradition_ is what is transmitted from one to

+another, to guide and direct Christians, either in their belief or

+conduct. Two ways did the Apostles of our Lord employ in making known

+the mind and will of God to the Churches which were formed by them,

+in various parts of the world. And they gathered Churches and settled

+Ministers in almost all quarters of the then known world. These two

+ways were by _word_ and _Epistles,_ by public discourses or by

+private conferences, and by written Epistles. And the text is an

+exhortation to the Thessalonian Christians, and in them, to all

+Christians in all ages and Countries, where the Gospel in the course

+of divine providence should be preached, to be firm and unshaken in

+their adherence to the truth, duties, doctrines, and ordinances of

+the Apostles, whatever dangers might threaten, difficulties arise, or

+temptations assault.

+

+_Therefore, brethren, stand fast, and hold the traditions which ye

+have been taught whether by our word, or our Epistle._ Their _word_

+and _Epistle_ taught one and the same Religion, without the least

+difference or a single contradiction.

+

+What is proposed, in the progress of this discourse, is to prove that

+the Apostles are INFALLIBLE guides in religion, being commissioned,

+and immediately qualified and inspired by the Redeemer.

+

+In order that my meaning in this proposition may be fully

+comprehended, it will be necessary to state, a little more at large,

+the idea intended to be illustrated and established in the present

+discourse. It is this: We as christians, are invariably to adhere to,

+and abide by Apostolic traditions, using the word, in the sense of

+the text; or by their precepts and examples. Jesus Christ, the author

+of the Gospel-dispensation, and head over all things to the Church,

+invested them with full power and authority to order, to arrange, and

+to direct INFALLIBLY, in all the concerns of the Churches: in the

+doctrines which we are to receive, as the articles of our Creed: in

+the duties to be performed by us, in all our various relations: and

+in the ordinances to be attended upon by us. They omitted no truth

+which they were to deliver. They preached no doctrine, which their

+divine Master, had not given them in charge to preach. They observed,

+as a _standing_ ordinance, no institution, which he did not

+_expressly_ appoint, or order them to observe. They were, moreover,

+secured from error both in doctrine and discipline. They never were

+mistaken or deceived respecting any points of the Religion, which our

+Lord came from heaven to erect. His kingdom is not of this world. It

+is like no worldly kingdom. It is injured, and its original purity

+and glory are defaced, whenever it is incorporated with any civil

+forms of government. In this kingdom, the Apostles acted altogether

+under their king. They taught nothing contrary to his mind. They

+practised, in things divine, or as inspired builders, nothing, which

+the great Master-builder did not approbate. We are to _build_ upon

+the foundations of the prophets and Apostles, Jesus Christ himself

+being the chief corner-stone. We are safe, then, and only safe, when

+we take the Apostles for our INFALLIBLE guides in the FAITH, ORDER,

+WORSHIP, and INSTITUTIONS of our Churches. We are to _build_ upon

+their foundation. They spake as they were _moved_ by the holy Ghost.

+They were endowed with his _miraculous_ gifts. They had such evidence

+of it, as was to them _intuitive._ And they could prove it to others,

+by the works, which they wrought.--As believers in a divine

+Revelation, we cannot be consistent with ourselves, if we admit that

+the Apostles or _inspired_ penmen of the New-Testament, were

+MISTAKEN, or acted WITHOUT authority from their Lord, in any thing

+delivered by them; or observed _statedly_ by them. To admit that they

+might not either know the mind of Christ; or knowing it, were ever

+neglectful of it, is at once to give up all divine Revelation. If we

+may say that, in ONE point, they acted as _weak_ and _mistaken_ men.

+Others may say they did in _other_ points with equal propriety. How

+then is it possible to know what to hold, or what to give up? The

+whole must either be retained, or rejected. There is no selecting. If

+the Apostles, in their example and precepts, had not full power and

+ample authority, then we are under no obligations to keep, for

+instance, the _first_ day of the week as the Sabbath, or holy time,

+because _they did,_ or to receive any of their doctrines or

+_ordinances,_ or to follow any of their _directions._ Of course, we

+must reject all the scriptures, except our Lord's own _particular_

+discourses.--Let us, then, enquire after the authority of the

+Apostles. In the words now before us, St. Paul commands us to adhere,

+_strictly_ and _exactly_ to what he delivered to the Churches.

+_Therefore, brethren, stand fast and hold to the traditions as ye

+have been taught._ There is a peculiar force in the words _stand

+fast._ The meaning it to be firm: be fixed: never give up, deny, or

+depart from; but invariably keep to all that you have been taught by

+us, the Apostles of our common Lord.--To the Corinthian Christians,

+he has a similar direction. _Now I praise you, brethren, that ye

+remember me in all things and keep the ORDINANCES as I delivered them

+unto you._ The arguments to prove that the Apostles are our

+_infallible_ guides in Religion, being commissioned and inspired by

+the Redeemer, may be comprised in these six. They were his chosen

+witnesses to the world.--They received their commission from

+him.--The divine spirit was their perfect director.--Miraculous works

+were done by them.--They required intire submission to their

+teachings.--And they took care to commit the Gospel to writing--and

+the Gospel-ministry to faithful men, commanding them to deliver sound

+doctrine, and to shun all doctrines which they had not delivered.

+

+1stly. They were his _chosen_ witnesses to the world. It seems to

+have been not only expedient, but necessary, that our Lord should

+have some chosen or special witnesses of his life, doctrines, works,

+and sufferings. These were indeed open to the view of all. The whole

+Jewish nation could not but know them. His mighty works were not done

+in a corner, or before a few partial and interested friends. They

+were done on the most public occasions, before all classes of people,

+enemies as well as friends. He did not retire to some private

+apartment to work his miracles, taking with him two or three

+particular adherents and then order _these_ to publish them abroad.

+But notwithstanding the open and public nature of his mighty works,

+it was necessary that he should chuse a certain number of persons to

+accompany him constantly, through the whole course of his Ministry,

+to be to the ends of the earth, his faithful witnesses. They were to

+transmit to the latest ages a genuine account of his holy life, his

+heavenly doctrines, and the nature and end of the

+Gospel-dispensation. _These witnesses_ he called _Apostles._ And he

+took them from the ordinary ranks of life, in order to cut off all

+occasion of objecting against his religion as the work and

+contrivance of man. They were illiterate. They were, also, destitute

+of riches. Had he selected his _Apostles_ from, among the great, the

+rich, and the learned, their success, in preaching his Gospel, would

+have been imputed to human and natural causes. Once only did he,

+during his Ministry, send these chosen disciples to preach to the

+Jews. He kept them with him, to instruct them fully into all the

+concerns of his kingdom, that they might be under the best possible

+advantages to testify of him, and his doctrines, and life. But he did

+not leave the people destitute of the means of knowledge. He pitied

+them. He accordingly provided for their instruction in the truth, by

+appointing _seventy disciples_ to preach the glad tidings of life

+eternal, through the whole province of Judea. He chose _twelve_

+Apostles, doubtless in allusion to the number of tribes, into which

+the people of Israel were divided. And the conjecture that the

+_seventy_ were appointed, in allusion to the number of the _great

+council_ of the nation, the _sanhedrin,_ is founded in probability.

+The apostles, then, were appointed to _bear witness for_ Christ to

+all the world. They were to testify, every where, to all he _did,_

+and to all he _suffered_ as Saviour: his holy life, his divine

+doctrines, his wonderful miracles, his bitter passion, his cruel

+death, his glorious resurrection, his triumphant ascension. They were

+always about his person. And they were with him, during _that

+interesting,_ that _marvelous,_ that _instructive_ period, of _forty_

+days from his resurrection to his ascension. During this term, our

+Lord gave them all the light and information, about their duty, and

+his kingdom, which they needed. Happy Apostles to converse, for forty

+days together, with a risen Saviour! He said every thing to them,

+that was needful, to convince them, to confirm them--to enlighten

+them--to console them--and to arm them to meet dangers and

+difficulties in their arduous work. He taught them in all that was

+requisite they should be taught. _To whom he showed himself alive

+after his passion by many infallible proofs, being seen of them forty

+days, and speaking of the things pertaining to the kingdom of God._

+They were eyewitnesses of his ascension. They saw him taken up from

+the earth. A cloud, miraculously prepared, received him. _For while

+they beheld, he was taken up, and a cloud received him out of their

+sight._ They were _appointed_ to be witnesses of the truth of these

+things. Christ tells them, particularly, that they were to bear

+witness of these things to all the world. _And ye also shall bear

+witness, because ye have been with me from the beginning._ They only,

+of all men, were qualified to be witnesses of these things; for they

+had seen them, and heard them: they had constantly accompanied him,

+during his Ministry. They knew all those things, as well as it is

+possible for man to know any thing, which he sees with his eyes, or

+hears with his ears. Even at the very time of Christ's ascension he

+tells them, _ye shall be witnesses unto me, both in Jerusalem, and in

+all Judea, and in Samaria, and unto the uttermost parts of the earth._

+

+2ndly. They received their commission from him IMMEDIATELY. If we

+attend to the commission which our Lord gave them, we shall see how

+clear the evidence is, that they are INFALLIBLE guides in things of

+Religion, in DOCTRINES, DUTIES, TRUTHS, AND ORDINANCES. They were

+sent by Christ to proclaim pardon and salvation, and to set up his

+church among all nations. He told them what to expect, in the

+discharge of their duty--that the disciple was not above his Master,

+nor the servant above his Lord:--that he _that receiveth you,

+receiveth me, and he that receiveth me receiveth him that sent me:_

+on the other hand, _he that despiseth you, despiseth me, and he that

+despiseth me, despiseth him that sent me._ They bore his name, acted

+under his authority, and delivered his messages. They preached his

+doctrines, and not their own opinions. They celebrated his

+ordinances, not their own institutions. They never went beyond his

+will, or neglected it. When they speak; I hear the voice of the Lord.

+When they acted in matters of church-order and discipline; I feel,

+that it is precisely the same as if the Mediator himself _bid us_ to

+do the like. During his personal Ministry, he once sent them through

+the whole land of Judea, to proclaim from city to city the glad

+tidings of pardon and salvation. They had a _larger_ commission after

+his resurrection. They had power to carry the gospel of his kingdom

+among _all_ nations, and to collect Churches. Their commission is as

+full as it can be. _Go ye therefore, and teach all nations, baptizing

+them in the name of the Father, and of the Son, and of the holy

+Ghost, teaching them to observe all things whatsoever I have

+commanded you, and, lo! I am with you always even unto the end of the

+world._ In these words we have the _express_ institution of the

+ordinance of Christian Baptism. Public worship and the

+Gospel-Ministry, we are here told, are to be continued unto the _end_

+of the world. They, the Apostles, were to go among _all_ nations

+without any distinction of Jew or Gentile, bond or free, barbarian or

+scythian. _Wherefore there is neither Greek nor Jew, circumcision,

+nor uncircumcision, barbarian, or scythian, bond or free; but Christ

+is all and in all._ They were to bring them all, if possible, to

+embrace the Gospel. They were to _gather_ Churches: to _ordain_

+Ministers: to _appoint_ all the orders of the Churches--to teach them

+what to believe--to _elect deacons_--and lay down the plan of worship

+and discipline. The whole forty days their Lord _was with_ them, from

+his resurrection to his ascension, he was _teaching_ and directing

+them. He spake of _things pertaining to his kingdom._ All power in

+heaven and on earth was his: and he gave them all the authority which

+could be needful. He failed not to furnish them _completely_ for

+their work. And what he imparted to them, that they communicated, and

+no more. They made no additions of their own. How remarkable are

+these words, in their commission, _teaching them to observe ALL

+things, whatsoever I have COMMANDED you!_ They taught nothing of

+their own. They were the mere instruments or organs by whom Christ

+spake.

+

+3dly. The divine spirit was their PERFECT director in ALL things,

+both as to doctrine and discipline. They delivered the _whole_

+counsel of God, and nothing but the counsel of God. They kept back

+nothing; they omitted nothing through fear of man; nor advanced any

+opinions of their own to gain the favour or affection of any man; or

+body of men. _Wherefore,_ says the Apostle Paul, _I take you to

+record this day that I am pure from the blood of all men. For I have

+not shunned to declare unto you ALL the counsel of God._ They never

+taught any _false_ doctrine, or went into any _wrong_ practices, or

+set up any _institutions_ without a divine warrant. Their precepts

+and their example, consequently, are binding upon all Christians.

+Neither may be disregarded. Both are to be followed, for they were

+divinely inspired. No other men, since the holy oracles were

+completed, ever were divinely inspired; or ever will be. Those whom

+God inspires, are _safe guides_; are _perfect_ guides in things

+pertaining to his kingdom. They are _infallible_ guides, because our

+Lord, in the most express manner, promised them such guidance, aid,

+and constant direction of his spirit, as should be _fully_

+sufficient:--Such as should effectually secure them from all error in

+doctrine, faith, and worship. He often promised this infallible

+direction or aid. And he did not fail to make good his gracious

+promise. They were never without the special and infallible teachings

+of the spirit of truth. John xiv. 16, 17. _I will pray the father,

+and he shall give you another comforter, that he may abide with you

+forever: even the spirit of truth, whom the world cannot receive._

+verse 26. _But the comforter which is the holy Ghost whom the Father

+will send in my name, he shall teach you all things, and bring all

+things to your remembrance, whatsoever I have said unto you._--Here

+is a full proof that the Apostles had such assistances and teachings

+from the spirit, as rendered them infallible guides to the Churches;

+to all mankind. _He shall teach you ALL things, and bring to your

+remembrance WHATSOEVER I have said unto you._ They could not,

+accordingly, mistake in any point; or omit: or forget any thing.

+Again--John xvi. 13, 14. _Howbeit when the spirit of truth is come,

+he will guide you into all truth: and he will show you things to

+come. He shall glorify me; he shall receive of mine, and shall show

+it unto you. He shall not speak of himself: but WHATSOEVER he shall

+hear, that shall HE SPEAK._ The spirit was to guide them into all

+truth--to enable them to foresee future events. How full are these

+promises! If we can believe any thing; we must admit that the

+Apostles, enjoying those extraordinary and miraculous assistances,

+are infallible guides in Religion. Those promises now cited, and all

+others of a like tenor, are peculiar to the Apostles, and in their

+full latitude apply to no others. No christian or Minister has any

+right to them, or can apply them to himself, without high

+impropriety. They prove, as clearly as words can, that the Apostles

+were secured from all error of doctrine or discipline, and rendered

+as infallible in their teaching, directing, and guiding mankind, as

+completely as if _Christ himself_ had been personally present with

+them, to tell them always what to do, and what to teach. Nay,

+farther, they were commanded not to take one step in their arduous

+work of spreading the glories of the Gospel-kingdom until these very

+promises were fulfilled in them; until baptised of the holy Ghost, or

+endowed with his miraculous inspiring influence. _And behold I send

+the promise of my Father upon you: but tarry ye in the city of

+Jerusalem until ye be endowed with power from on high._

+

+4thly. Miraculous works were done by them. All inspired men are

+enabled to give public and occular demonstration that they are

+inspired. Those who claim to be inspired, but have no power to work

+miracles, are impostors; and ought always to be looked upon by their

+fellow-men as deceivers. Miracles are the testimony of God himself

+set to the doctrines and instructions of inspired teachers, as a

+seal. The alwise, and infinitely gracious God, who always acts with

+perfect rectitude, never inspires any to be his messengers to reveal

+his will, without enabling them to exhibit proper testimonials that

+he has sent them. For it is at our peril to listen, a moment, to such

+as claim any immediate communications from him, without evidence.

+Whom he calls or sends _immediately,_ he always empowers to show the

+needful tokens, lest we should be deceived or imposed upon by fraud

+or artifices. As inspired men, the Apostles, had power to work

+miracles. They had power imparted to them, to restore to the maimed,

+new-created limbs--to heal the sick by a word or command--to eject

+demons by merely ordering them to depart from those possessed with

+them--to strike dead with a single word--to give life from the

+dead--to confer the gift of the holy Ghost upon others by laying on

+the hands--to foretel future events. Such extraordinary powers were a

+full proof that God had sent them. By these signs, he authorized them

+as his messengers. All mankind are, consequently, bound to receive

+them as such, to submit to their directions, and to follow their

+example in discipline. We may particularly notice the gift of tongues

+conferred upon the Apostles. Without this, they could not possibly

+have been furnished to execute the commission which they had

+received, _to go and teach all nations._ But they could not teach the

+Gospel to various nations without understanding their languages. And

+they could not, by study and human means, supposing them to be

+favoured with the best, have been such adepts in the various

+languages, as to preach in them, the glorious truths of the Gospel.

+But without any study, they could at once, speak to all nations in

+their own tongues, the great things of religion. What more striking

+proof could be exhibited, that God was in truth with them, and had

+divinely inspired them? We are obliged, therefore, to stand fast, and

+hold to their traditions, their doctrines and examples. Thus says the

+Apostle to the Hebrews, _How shall we escape, if we neglect so great

+salvation; which at first began to be spoken by the Lord himself, and

+was afterwards confirmed unto us by them that heard him; God also

+bearing them witness, both with signs and wonders, and with divers

+miracles, and gifts of the holy Ghost, according to his will._ God

+bears witness to his servants whom he immediately employs to deliver

+his messages to the Children of men by miracles. _And they went forth

+and preached every where, the Lord working with them, and confirming

+the word with signs following._ We are to receive no pretender to

+_immediate inspiration,_ unless God bear him witness with _signs_ and

+_wonders._ We are never required, as reasonable creatures, to admit

+any one, as _called_ and _commissioned immediately_ of God, unless he

+be able to prove it to us, by _miraculous powers._

+

+5thly. The Apostles demand entire submission to their teachings. They

+knew that they were divinely inspired and commissioned by the

+Redeemer; because they had such miraculous powers _constantly._

+They could not be self-deceived. They did not mistake a warm and

+heated imagination, or a spirit of delusion, for inspiration, as many

+poor deceived persons have done, in various ages of the world; for

+they had the power of working miracles, to satisfy themselves and all

+others. We find them, of course, acting agreeably to this. They set

+up their example as a rule, as well as their doctrines. Their example

+or practice, in things of discipline and of Church-order is binding

+on all Christians, and as obligatory as their precepts. They

+absolutely commanded all men, wherever they went, to receive their

+doctrine as the word of God. They had no hesitancy about this. Thus

+St. Paul. _If any man think himself to be a prophet, or spiritual,

+let him acknowledge that the things which I write, are the

+commandments of the Lord._ It would be blasphemy in any, but the

+Apostles to do this. So the Apostle John. _We are of God; he that

+knoweth God, heareth us: he that is not of God, heareth not us.

+Hereby know we the spirit of truth, and the spirit of error._ They

+had a full knowledge of what was false doctrine, and what was true.

+So far did they carry this, that if any obstinately refused to follow

+them, and to receive their doctrines, they withdrew all connexion of

+a religious nature from them--held no communion with them, but cut

+them off from the society of the faithful. _If any man obey not our

+word by this Epistle, note that man, and have no company with him

+that he may be ashamed._--Such as dissent, and go off from the plain

+doctrines of the Apostles are to have a mark set upon them--all

+intimacy with them is prohibited: _note that man, and have no company

+with him that he may be ashamed._ The practice of the Apostles is set

+up also as binding on all christians, in respect to Church-order and

+discipline. _Be followers together,_ says one of them, of me, _and

+mark them that walk so as ye have us for an example._ Thus in the

+text. _Therefore, brethren, stand fast, and hold the traditions which

+ye have been taught whether by word or our Epistle._ As much as if

+the Apostle had said, stand fast in the faith, comfort and hope,

+doctrine, holiness, and profession of the Gospel--and steadfastly

+maintain the important points of truth and duty, in which ye have

+been instructed by us, whether by word of mouth, while we were with

+you, or by this and our former Epistle, which contain an important

+part of the faith that is delivered to the saints, as the ONLY

+standard of DOCTRINES, WORSHIP, and OBEDIENCE.

+

+The Churches, also, let it be farther and carefully remarked, which

+were formed by the Apostles under their inspection were patterns for

+all succeeding ages.--_But if any man seem to be contentious, we have

+no such custom, neither the Churches of God._ Nay, Christians are

+commended for strictly adhering to the ORDINANCES of the New

+Testament-dispensation. _Now I praise you, brethren,_ that _ye

+remember me in all things, and keep the ORDINANCES, as I delivered

+them unto you:_ the two great Gospel-ordinances delivered unto the

+Churches, are baptism and the Lord's Supper.--If any refused to admit

+Apostolic precept, and Apostolic example, others were commanded to

+withdraw from them: to treat them as grossly erroneous:--as unfit for

+communion: as in fact denying the religion of the Gospel. _Now we

+command you, brethren, in the name of our Lord Jesus Christ, that ye

+withdraw yourselves from every brother that walketh disorderly, and

+not after the TRADITION which ye received of us._ The word

+_tradition_ here is used in a good sense, and means the doctrines,

+ordinances, and truths delivered by the inspired Apostles. It is a

+word, indeed, which has been greatly abused. Superstitious people

+hold to oral _tradition_ as equally valid with the _written_ word of

+God. And self-confident and impious people call all religion,

+_tradition._

+

+6thly. The Apostles took all due care to commit the Gospel-ministry

+to _faithful men,_ commanding them to deliver _sound_ doctrine, and

+to shun _all_ doctrines which they had not delivered and penned down,

+as directed by the holy Ghost. _And the things that thou has heard of

+me, among many witnesses, the same commit thou to FAITHFUL men, who

+shall be ABLE to teach others._ To faithful men. MEN ONLY are to be

+public teachers. Faithful men, are men of integrity, sound judgment,

+and seriousness, in the judgment of Charity.--Again they must be

+_able_ to teach. To be _able_ to teach is to be men of great

+knowledge--men of learning--men of extensive reading and

+thought:--Unlearned men are not _able_ to teach. They only pervert

+scripture, and expose religion to contempt. An ignorant teacher is an

+absurdity; yet surprising as it is, people have itching ears to heap

+up such to themselves.--Ministers of the Gospel are commanded to feed

+their people with _sound_ doctrine, to give to every one a _portion_

+of meat in due season. _But speak thou the things which become sound

+doctrine. Sound doctrine,_ is uncorrupted, true doctrine. We may know

+what _sound doctrine_ is, by seeing what the Apostles preached, and

+most of all dwelt upon. All divine truth is _sound doctrine._ Now if

+we did not know, or could not find out what _sound doctrine_ is, we

+should never be commanded to preach--or to adhere to--or to contend

+for it. The Apostles have delivered the _true_ doctrines of

+Religion--have laid down the _true_ plan of worship. And they were

+plain Preachers. We do know, we can easily know, what they delivered,

+as the great and essential doctrines of Christ. They command us all,

+Ministers, and private Christians, to shun all doctrines _different_

+from theirs. _Be not carried about with divers and strange doctrines.

+Strange doctrines,_ are such as are not found in scripture, or such

+as the Apostles delivered not. This command supposes, we can know

+what _divers_ and _strange doctrines_ are. For if we could not, it

+would be fruitless to tell us to avoid them. The Apostles, then,

+considered themselves as delivering to the world, the only _true_

+system of Gospel doctrines. They did so. They are consequently, to be

+wholly relied upon, in all things, pertaining to the kingdom of God.

+Where we can find Apostolic practice or example, in duties and

+ordinances, STATEDLY observed, we are perfectly safe, and only safe

+in conforming ourselves thereunto.--I have now offered a variety of

+arguments to prove to all, that the Apostles are INFALLIBLE guides in

+Religion, being commissioned and inspired by the Redeemer

+immediately.--I trust the arguments are satisfactory. The subject is

+not often discussed. It is however a most important one.--And I close

+the discourse, with this single remark. If the Apostles were not

+secured by the extraordinary assistances of the divine spirit from

+all error, in doctrine, discipline, and ordinances, and be not

+infallible guides--if we may not build, with all possible safety,

+upon their foundation, we must give up all the scripture _as a

+cunningly devised fable,_ and commence unbelievers in any divine

+Revelation at all.

+

+

+

+DISCOURSE XV.

+

+----------

+

+The first day of the week proved to be holy time, and set apart by

+Christ to be a weekly Sabbath to the end of the world.

+

+ACTS xx. 7.

+

+_And upon the first day of the week, when the disciples came together

+to break bread, Paul preached unto them, ready to depart on the

+morrow, and continued his speech until midnight._--

+

+There is no part of the Christian Religion, but has had, in one age

+and another, its enemies. There is no duty of it, however plain or

+important, but first or last, objections have been made against it,

+by those who were disinclined to perform it. Neither is there any one

+of all the Virtues of morality, taken in its true meaning and just

+extent, which has not been opposed by perverse and wicked men, whose

+vicious lives, or whose loose principles, made it their supposed

+interest to dispute or deny its obligation.

+

+We are not, therefore, to be surprised, when we find so plain a point

+as our obligation to sanctify, and observe as holy time, the first

+day of the week under the Gospel-dispensation, denied, or reproached

+as a human invention. For there is indeed nothing, in the Christian

+Religion, either so obvious, or so excellent in its nature, that has

+wholly escaped censure. This being the case, it becomes us carefully

+to examine the holy scriptures, to see what they enjoin upon us

+respecting all parts of our duty to God, as well as to man and to

+self.----In the present discourse, I shall, in dependence on divine

+help, make it my business to state, and to dwell upon the evidence

+from scripture, to prove that the first day of the week is holy time,

+and set apart by Christ, to be a weekly Sabbath to the end of the

+world.--

+

+In the arguments, which may be adduced and illustrated, the divine

+authority of the writings of the Old and New Testament, will be taken

+for granted. Such only as believe in them, it is expected, will yield

+to the force of arguments drawn from them.--It is proper, likewise,

+just to remark here, before we enter upon the proposed proof, that if

+we reject the Old Testament, we may as well, and must if

+self-consistent, reject the New. For if one be divinely inspired, the

+other must be also. If one be false, or spurious, the other is also.

+Both, therefore, must stand or fall together, because they are

+intimately connected:--and so intimately connected, that both are

+either true or false. This every one will allow, who has carefully

+and diligently read and compared them, or taken proper pains to see

+their connexion. This connexion has been evinced by several very able

+and judicious writers.--Let it be further remembered, that nothing in

+the Old Testament is done away, but the positive or ceremonial

+part:--The moral part is as much in force, now, as ever. It never

+indeed can be repealed.--We have our Lord's own words to bear us out

+in this assertion. He tells us most expressly, that _he came not to

+destroy the law and prophets but to fulfil them_--or to confirm them.

+

+As the subject before us has been a good deal debated in the world,

+and is of a most important and interesting nature, it is hoped the

+hearer will give not only a candid, but a critical attention. The

+more critical, the better; for I am persuaded, that no part of truth

+or Religion will suffer by the closest inspection, or most severely

+critical examination.--We want and wish for no assistance from

+superstition to befriend the glorious cause of the christian

+religion. If it cannot stand upon its own broad basis, and do not

+recommend itself, by its own superlative excellence and

+reasonableness, let it fall; and let its enemies triumph.--We invite

+them to examine:--We urge them to a free and fair enquiry.--

+

+In the words now read, St. Luke, the writer of the history of the

+Acts of the Apostles, gives us an account of public worship, as

+conducted by the inspired Apostles; the time when it was attended

+upon, and the different exercises of which it was composed. The time

+when, was the first day of the week, or what has generally been

+called, the Christian Sabbath. The Preacher, who was the apostle

+Paul, delivered a discourse to the professing Christians, who had

+assembled together to keep as holy time, the first day of the week.

+The Lord's Supper was celebrated as a divine ordinance. They broke

+bread sacramentally. St. Paul administered the sacramental supper.

+And they had such comfort and sweet experience of God's presence and

+blessing, that the exercises of public worship were protracted to an

+unusual length.--_Here_ we have the example of the Apostles, and

+their converts to the Gospel, for keeping as holy time, the first day

+of the week.--The first day of the week appears from these words to

+have been the common time for public worship. For the historian

+speaks of their coming together, not as an occasional, but _stated_

+assembling. The very manner, in which he speaks of their meeting for

+public worship, must satisfy every candid mind, that it was a

+_stated_ or _common_ time. And most certainly the Apostles would not

+have ventured of themselves, or from their own power, to set apart,

+and to observe as sacred, a day for public worship. For this, they

+had a special order from him, who is head over all things to the

+Church. Their example in observing, as sacred time, and for public

+worship, the first day of the week is as binding upon us, as an

+express precept.

+

+Many excellent and pious books have been written upon the

+sanctification of the Sabbath--the manner in which it is to be

+sanctified has been often well described--directions how to do it

+have been given--motives to induce people to keep it holy unto the

+Lord have been enlarged upon--and the change of the Jewish into the

+Christian, the seventh into the first day Sabbath has been, by

+learned Divines, clearly proved.--Much indeed hath been said and

+written concerning the Sabbath; and well said and well written. But

+the enquiry we propose now to consider, is whether it be the _mind_

+and _will_ of God, that under the Gospel-dispensation there should be

+any _distinction_ of days, or any time set apart as _holy_? This is

+seldom discoursed upon. It is however a very interesting question,

+and worthy of a careful attention.--When I cast my eye upon some few

+writers, who have employed their time and abilities to disprove the

+morality of the Sabbath, and to diminish the regards of Christians to

+it, I feel a deep sorrow. How unhappy that the mind should be puzzled

+and confounded by such writings! And how hurtful to religion is every

+attempt to dissuade people from esteeming the Lord's day, as _holy_

+time. For if the Sabbath be once generally looked upon, as a human

+device, it will of course be neglected.--One writer, in a system of

+moral philosophy, which he saw fit to publish, has laboured to make

+it appear, that the Sabbath is not a divine institution. This single

+thing will tend much to injure the Churches, and to corrupt the

+public morals.----

+

+In order to do justice, as far as we are able, to the subject before

+us:--we will begin our enquiry with the original institution of a

+Sabbath, or a seventh proportion of time, set apart from the common

+concerns of life, to religious purposes.

+

+1stly. A sabbath is a day of sacred rest. The meaning of the word is

+rest; and it necessarily presupposes labour and toil as preceding it.

+A Sabbath day is a day of rest--a rest in God, or devoted to him, to

+his fear and service. The great question is when was such a day

+_first appointed_? Reason teaches us that we ought publicly to

+worship and serve God, the fountain of life and being. If it teach us

+this, it will teach us that some particular time, or day should be

+appointed to the important duty. It cannot inform us what portion of

+time, or what day. After we are told that God has set apart a seventh

+proportion of time, it consents to such a portion or part of time as

+altogether suitable. We cannot suppose that when God made man, that

+he would leave him without any assistance or direction about the

+time, when, he should worship and serve him. As he made him a

+rational being, so he would take care to favour him with all

+necessary guidance and instruction about his duty to him. And we

+accordingly find he was particularly attentive to him, to fix his

+duty, and point him to his only happiness. For man is only happy,

+when intent upon duty. If we turn to the Book of Genesis, ii. 1, 2,

+3. We shall find that the Sabbath was appointed immediately upon

+finishing the great work of creation. As soon as God had made the

+heavens and earth, and had formed man in his own image, he instituted

+the Sabbath, not for his own, but for man's benefit. _Thus the

+heavens and the earth were finished, and all the hosts of them. And

+on the seventh day God ended his work which he had made, and he

+rested on the seventh day from all his work which he had made: and

+God blessed the seventh day, and sanctified it: because that in it,

+he had rested from all his work, which God created and made._ There

+are three words here used respecting the seventh day. God _rested_ on

+the seventh day: he _blessed_ it, and _sanctified_ it. No one can be

+so absurd and foolish as to imagine that the Supreme Jehovah wanted

+rest, because fatigued with the labour of Creation. With infinite

+ease, did he speak the whole Universe into existence. And it might

+have been instantly done, or all in a moment, in the twinkling of an

+eye, as well as in six days, if it had been the divine pleasure. He

+had important ends in view, in employing six days in the formation of

+the heavens and earth, as he hath in all his conduct. _The

+everlasting God, the Lord, the creator of the ends of the earth

+fainteth not, nor is weary._ As therefore he was not fatigued or

+worried with labour, he needed no _rest_ as to himself. The word

+_rest_ here cannot mean eternal rest, or his own divine happiness,

+because in this sense of the word God always rested; for he was

+completely blessed from all Eternity. His happiness is the same from

+everlasting to everlasting. The meaning of his _resting_ on the

+seventh day--_blessing_ it--and _sanctifying_ it, is setting it apart

+to religious uses, as a day in which his blessing may be hoped for

+eminently. To sanctify a day, is to distinguish it from others--to

+consecrate it to holy purposes. And his resting on the seventh day is

+an example to man, after six days of labour, to set apart to

+religious uses, the seventh. There are some circumstances respecting

+the original institution of the Sabbath worthy of notice. It was

+appointed as soon as God had ended the work of creation. It is the

+very _first institution_ or _express_ law of God. As soon as he had

+formed man, he gave him the law of the Sabbath: and he gave it to him

+because he had finished the work of creation. This is particularly

+expressed. The very institution of the day pointed out the use of

+it:--it was to lead man's thoughts to the author of nature, to

+remember with gratitude and reverence the works of creation--to fix

+his mind upon God as the only object of religious homage and

+praise--and to keep him from Idolatry, and impiety. It was necessary

+that man should have a TIME ordained for worshipping and particularly

+glorifying his Maker. He was planted in Paradise. And Creation was

+filled with the glory of the Lord. It spake forth in silent language

+his praise. But man was not to be an idle spectator of the wonders of

+the divine workmanship. His business was to adore and rejoice in the

+fulness of his portion: to eye with rapturous delight the power that

+formed him, and spread around him in such rich profusion the beauties

+of nature. The Sabbath was ordained to furnish him with the _stated_

+opportunity, and to remind him of the duty of worshipping his

+Creator. God saw that he needed such an institution, though perfectly

+innocent; and though brought into existence in a state of complete

+maturity of reason and judgment. The Sabbath was appointed before sin

+had entered the world, and defaced the divine image in man. If man,

+in his primitive state of rectitude, and when sin had found no place

+in his heart, needed a day of rest in God--or a seventh part of time

+to be consecrated to the great exercises of religious homage, how

+much more does he now, in his fallen state?

+

+There is but one objection that was ever raised, against the belief

+that the Sabbath was appointed at the close of creation, before man

+apostatised, and that is the account here in Genesis ii. 1, 2, 3 of

+the very appointment of the Sabbath, was inserted by way of

+anticipation; or that Moses mentions it in his narrative too soon.

+This is the same thing as to charge the sacred historian with

+inaccuracy. It is to say, he was incorrect, and made an unhappy

+mistake. And if the Sabbath was not instituted in Paradise, he indeed

+is extremely incorrect, and injudicious to mention the appointment of

+it more than two thousand years before it took place; as he did, if

+it were not instituted till the Children of Israel came out of Egypt,

+as is alledged by some. The only reason they offer for supposing the

+Sabbath is _here_ spoken of, by way of anticipation, is the silence

+of the Scripture upon the subject, till we come down to the departure

+of the Children of Israel out of Egypt. They pretend not that it was

+unnecessary. That man needed it not.--Besides, whoever duly attends

+to the manner, in which the fourth Commandment is worded, will be

+compelled to admit that it refers to this original paradisaical

+institution of the Sabbath. The reference is very obvious. _Remember

+the Sabbath day to keep it holy. Six days shalt thou labour, and do

+all thy work. But the seventh day is the Sabbath of the Lord thy God:

+in it thou shalt not do any work, thou nor thy son, nor thy daughter,

+thy man servant, nor thy maid servant, nor thy cattle, nor thy

+stranger that is within thy gates. For in six days the Lord made the

+heaven and earth, the Sea and all that in them is, and rested the

+seventh day, wherefore the Lord blessed the Sabbath day and hallowed

+it._ In these words, Moses refers us back, in the plainest manner

+possible, to the _original_ appointment of the Sabbath, at the

+finishing of the work of creation.--It is true that we find no

+_express_ mention of a Sabbath observed from Adam to Moses, a space

+of two thousand and five hundred years. But that there was one

+observed is probable. For it is not likely, that a merciful and

+gracious God would leave man for so long a period without setting

+apart some stated time for his worship, by his express authority. He

+revealed his will, in small degrees, from period to period, in the

+early ages of the world. There were pious people THEN to serve him.

+For he always had a seed to serve him, in the world, and to bear

+testimony to the truth. They undoubtedly maintained public worship.

+And they had stated times and seasons for it. For we read, _then

+began men to call on the name of the Lord._

+

+The account given us of the patriarchs is very short. But there are

+several things, which make it appear altogether probable, that they

+observed a day of sacred rest. It is said, Noah sent the dove out of

+the Ark at the end of _seven days_: and again at the end of other

+_seven days._ This intimates at least that he measured time by weeks;

+and that the end of each week was regarded by him, with some peculiar

+solemnity. Cain and Abel offered their sacrifice in _process of

+time_: the original is, in the _end of days._ While the Children of

+Israel were in Egypt, and _there,_ for the first time, observed the

+passover, Moses commanded that, on the first day of unleavened bread,

+there should be a _holy convocation,_ a day in which they were to do

+no manner of work, and were to convene to worship God. And this holy

+convocation, is called elsewhere the _Sabbath_ Lev. xxiii. 24, 32,

+39. Moses speaks of this _holy convocation,_ as if they knew what it

+meant; and had been accustomed, in the house of their bondage, to

+observe it. About a month after giving the law from Mount Sinai, the

+Manna fell, as heavenly support to them, in the wilderness; and on

+the sixth day there fell double the quantity, as on other days. The

+people were surprised at this event, and could not account for the

+reason of it. Moses explains it to them, in these words, _This is

+that which the Lord hath said; to-morrow is the rest of the holy

+Sabbath unto the Lord._ We know not that God had spoken to them of

+the Sabbath, but when he had completed the work of creation. Moses

+addresses them, reasons with them, and reproves them, as if they were

+well acquainted with the Sabbath. Some have doubted whether they

+observed any Sabbath in Egypt. Their tyrannical Masters it is true

+greatly oppressed them. And most likely, forbid them to rest on every

+returning _seventh_ day. The long time they were in bondage, had

+mostly destroyed no doubt the remembrance of the Sabbath. But some of

+them kept it, it is natural to suppose, as well as they could. God in

+a very solemn manner, renews the appointment of the Sabbath, in the

+fourth commandment.--It may be of weight here to ask, how the nations

+in general, in the first ages, and so down through all generations,

+come to divide and measure their days by _sevens,_ or by _weeks_?

+That they do, and have done, all history declares. But no planet or

+heavenly body directed them to this, or suggested the hint. The

+celestial bodies measure out years, months, and days; but not weeks.

+Is not this a circumstance strongly indicative of the original

+Institution of the Sabbath--and division of time by weeks; that after

+six days of labour, a day of rest is to be observed?----The learned

+Grotius tells us, that two of the most ancient writers now extant,

+speak of the seventh day as sacred. And it is certain that one day in

+seven has been distinguished among many heathen nations, ancient and

+modern, with religious ceremonies and festivals. But how comes this?

+Must it not be conveyed down, from generation to generation, by

+tradition? Does it not then lead us to a belief, that there was a

+Sabbath appointed, when the world was made? And can we suppose that

+pious people, from the creation to the flood, and from the flood to

+the time of Moses, had no _fixed_ day to assemble together for

+publicly serving and worshipping the Deity? Is this reasonable? Is it

+probable?--It appears then that the Sabbath was instituted, when God

+had finished the work of Creation, and was observed, in the world,

+from Adam to Moses.

+

+Here it is proper to remark, that there is nothing in the fourth

+Commandment to militate against observing as holy time, the first day

+of the week. It directs us to keep as holy time, every seventh day.

+_Six days shall thou labour, but the seventh is the Sabbath of the

+Lord thy God._ The seventh part of time is here consecrated to God.

+_The seventh is the Sabbath of the Lord thy God,_ a day to be kept

+holy to God, different from all other days. Every day indeed we ought

+to remember him who is the source of all good. But the seventh after

+six working days is, in a particular manner, to be kept holy unto

+God. _Remember the Sabbath day to keep it holy._ We never could know

+from the fourth commandment, where to begin the Sabbath, or where to

+end the six working days; or when to begin to work or to rest. All

+that this commandment does, is to appoint for holy uses, the seventh

+part of time, or one day in seven. And so far, it is moral and not

+positive. There is a fitness, in the reason of things, that some part

+of our time, or days should be especially devoted to God, and

+religious worship; how great a part, or when to begin, or end our day

+of sacred rest, is left for God to decide by his own appointment; and

+accordingly is _positive._ It will then be asked, how the Jews could

+know, what day to keep as the Sabbath day, or when to begin, or to

+end their six days of labour? There was another precept pointing out

+the precise day. Exo. xvi. 23, 25, 26. _And he said this is that

+which the Lord hath said, to morrow is the rest of the holy Sabbath

+unto the Lord._ This is the first place that we have any mention of

+the Sabbath, from its institution at the close of creation, which is

+_express,_ though there are some intimations of it, as before

+observed. The people, three days after they left the banks of the red

+Sea, where God so gloriously wrought for them, murmured at Marah,

+because of their thirst. They then came to ELIM, and thence to SIN,

+on the fifteenth day of the second month after their departing out of

+the land of Egypt. And here they murmured again, for the want of

+bread; concluding that they were all to perish with hunger. God,

+again, by a standing miracle supplied them with food--he rained bread

+from heaven.--On the sixth day, there were to gather twice as much as

+on other days, as a supply for the seventh--which was the

+Sabbath.--Here the day was fixed, _when_ to begin their

+Sabbath.--When, they had reached Sinai; the moral law was given to

+them in awful solemnity:--and one part of it, contained the due

+observation of a seventh part of time. It is then, as fully proved as

+any thing can be, that the christian Sabbath is, according to the

+fourth commandment, as much the seventh day, as the Jewish Sabbath.

+It is observed every seventh day, the seventh from our first working

+day, as well as theirs. When, therefore, we keep the first day of the

+week, as holy time, we do, in no sense, go counter to the fourth

+commandment. To object against the first day Sabbath, as a departure

+from this commandment, bespeaks great ignorance.--And Christ, when he

+instituted the first-day Sabbath, did not abolish, weaken, or destroy

+the fourth commandment.--I have dwelt the longer upon the original

+institution of the Sabbath, in Paradise, because if we can prove that

+God hath actually set apart a seventh portion of time, from the

+beginning, it will happily open the way, to establish, beyond all

+contradiction, that under the New-Testament-dispensation, we have a

+Sabbath: and if we have, it must be the _first_ day of the week, as

+will be evinced from other arguments.

+

+2dly. When God set apart the people of Israel to be a peculiar people

+unto himself, he directed them to devote, one day in seven, to him as

+holy time. In giving them the moral law, as an epitome of all their

+duty, he took care to insert the law of the Sabbath. _Remember the

+Sabbath day to keep it holy._ The due observation of the Sabbath is

+placed among the great and essential points of morality. God blessed

+the Sabbath day and hallowed it. The people were told it was the

+Sabbath of the Lord their God. It was his day. He had a special

+interest in it; a peculiar property. It was a day, in which he was to

+be honoured, the work of Creation commemorated, and their deliverance

+from a cruel servitude duly noticed. It is prefaced thus, _I am the

+Lord thy God which brought thee out of the land of Egypt and house of

+bondage._ It was a day to be observed by them to distinguish them

+from other nations, as worshippers of the true God, and to preserve

+them from Idolatry. The most rigid rules were prescribed for

+sanctifying it. The most severe penalties were annexed to the breach

+of it. A Sabbath-breaker was among the most vile and abominable

+characters. The whole day was to be devoted to God and Religion. When

+they kept the day as holy, they were prospered. Calamities and

+judgments were inflicted upon them, when as a nation, they neglected

+God's holy Sabbath. All the prophets who were raised up, one

+after another, called them to observe the Sabbath, warned them

+against any contempt of it, and placed the sanctification of the

+Sabbath upon a footing of equality with the moral Virtues. As the

+priests were the guardians of the ceremonies and rites of their

+religion, so the prophets were the restorers, and guardians of moral

+duty. Their placing the due observation of the Sabbath so high, as a

+moral duty, is a full proof how they viewed it, and how God viewed

+it. A violation or profanation of the day was to be punished with

+awful severity. We find that God's giving them the Sabbath, is

+enumerated among his great and signal mercies to them; the wonders of

+his Goodness, Nehemiah ix. 14. _And madeth known unto them thy holy

+Sabbath._ If a mere ceremonial rite, would it be called _God's holy

+Sabbath?_ God's giving it unto them, or instituting it, is spoken of,

+as an instance of his distinguishing kindness. The prophet Ezekiel

+represents it under the notion of a _sign_ between God and his

+people. Ezek. xx. 12, 13. _Moreover also, I gave them my Sabbaths to

+be a sign between me, and them, that they might know that I am the

+Lord that sanctify them. But the house of Israel rebelled against me

+in the wilderness: they walked not in my statutes, and they despised

+my judgments, which if a man do he shall live in them: and my sabbath

+they greatly polluted._ Here the Sabbath is spoken of, as God's

+Sabbath, and a sign between him and his people: as a mean of their

+religious and moral improvement; of their sanctification. The sin of

+profaning or neglecting it, is represented as most heinous; and as

+calling down upon the people the heavy displeasure of the Almighty.

+Sabbath-breakers were a class of transgressors peculiarly odious to

+him. See, in what terms of profound respect, the prophet Isaiah

+speaks of the Sabbath: and how high, in the scale of duty, he placed

+the due sanctification of it. _If thou turn away thy foot from the

+Sabbath, from doing thy pleasure on my holy day, and call the Sabbath

+a delight, the holy of the Lord, honourable, and shall honour him,

+not doing thine own ways, nor finding thine own pleasure, nor

+speaking thine own words:--Then shalt thou delight thyself in the

+Lord, and I will cause thee to ride upon the high places of the

+earth, and feed thee with the heritage of Jacob thy father; for the

+mouth of the Lord hath spoken it._ Do the prophets ever speak of mere

+ceremonial laws or observances in this manner? I appeal to every

+person, who knows any thing at all about the scriptures. Be pleased

+only to remark a moment. The people are called upon not to trample

+under foot the Sabbath--not to find their own pleasure upon it--not

+to speak their own words, that is, converse about worldly subjects as

+on other days, not to do their own ways. It is spoken of as God's day

+by way of eminence, the holy of the Lord and honourable.--Again; the

+man who keepeth the Sabbath from polluting it, is pronounced

+_blessed. Blessed is the man that doeth this, and the son of man that

+layeth hold on it: that keepeth the Sabbath from polluting it._

+Isaiah speaking of Gospel-days says that public worship is to be

+weekly attended upon--and on the Sabbath, as the appointed day. _And

+it shall come to pass from one new moon to another and from one

+Sabbath to another, shall all flesh come before me, saith the Lord._

+This is a prophesy of Gospel-days. That it is so, every one will be

+satisfied, who reads it in its connexion. And no words can more

+_expressly_ declare that there shall be _stated_ public worship under

+the Gospel-dispensation; and that it is to be observed _weekly_--and

+upon the _Sabbath,_ as the _appointed_ day.--The people of God, then,

+under the Jewish dispensation were to keep the Sabbath, as a day of

+sacred rest, holy unto the Lord. When they neglected it they were

+frowned upon--when they strictly observed it, they were smiled

+upon--it was kept during the whole of that dispensation, till the

+introduction of christianity.--It was kept from Adam to Moses, and

+from Moses to Christ. The great original reason for setting it apart

+for holy purposes, in the beginning, was to remember the Creator and

+his works: to have a _set_ time to worship and serve him, who is the

+author of all our mercies--and to cultivate a holy temper of heart,

+and prepare for a holy happiness after death. The superadded reasons

+for the people of Israel to keep a sabbath, a weekly day of sacred

+rest, were their deliverance from a cruel bondage, by the miraculous

+interpositions of Providence, and the distinguishing kindnesses

+bestowed upon them--as a people separated to God from the rest of the

+world. _And remember that thou wast a servant in the land of Egypt,

+and that the Lord thy God brought thee out thence, through a mighty

+hand, and by a stretched out arm: therefore the Lord thy God

+commanded thee to keep the Sabbath day._ These are the particular

+reasons why the Jews were to keep the Sabbath day.--The particular

+reasons why the Jewish Sabbath was to be kept, have long ago ceased,

+even when that dispensation, under which the Jews lived, was

+abolished. Therefore the Jewish Sabbath is done away. But there are

+particular reasons why Christians, under the Gospel-dispensation,

+should keep a weekly Sabbath; as well as why the Jews, under their

+dispensation, should keep a weekly Sabbath.

+

+3dly. There is the same propriety that Christians, under the Gospel,

+should keep a day of sacred rest, weekly, to remember the work of

+redemption, as the Jews should, to remember their deliverance from

+oppression and servitude in Egypt; and much greater, as the former is

+infinitely more important than the latter, and as the one was only a

+type of the other. The great reason of the original appointment of a

+seventh portion of time to be consecrated to religious use, was to

+commemorate the work of Creation. That there was a Sabbath appointed,

+in the beginning, none can deny, who are capable of understanding the

+plainest words, and are not resolved to pervert them; and has also

+been satisfactorily evinced, I trust, in another part of this

+discourse. To this primitive institution of the Sabbath before the

+FALL of man, the best expositors suppose our Lord refers, when he

+says, _The Sabbath was made for man, and not man for the

+Sabbath._--We cannot forbear to remark, here, that, in these words,

+our Saviour does not intimate, in the most distant manner, the

+abolition of a seventh portion of time to be devoted to pious ends.

+He expressly says the Sabbath was made for man, for his comfort and

+benefit--that he might have a rest. If it ever were really for the

+good of man, that there should be a weekly Sabbath, it is always for

+his good--as necessary at one time as another: and under one

+dispensation as another. Jesus Christ, our blessed Redeemer, does not

+hint to us that the surpassing excellence of his religion would

+render a weekly Sabbath needless--or that all days were to be

+Sabbaths:--or that his people would be so holy, as to be above

+keeping any time as holy.

+

+Besides, it is altogether pertinent to argue, as is always done by

+the friends of the Christian Sabbath, that there is such a day to be

+kept holy, weekly, to the end of the world, from the _greatness_ of

+the work of Redemption. If it were fit to keep a Sabbath, weekly to

+remember the work of Creation, it is more fit to keep one in memory

+of the work of Redemption. Christ, as God, made all things. By the

+word of his Almighty power he spoke the heavens and the earth into

+being.--And he appointed a Sabbath to commemorate those works, which

+are great and marvellous.--But his work of redemption is still more

+marvellous. Its dimensions cannot be measured. We can only exclaim in

+devout admiration, O the height, the depth, the length, and breadth

+of it. All heavens admire and adore. Men may well stand in pleasing

+astonishment. It is so great and wonderful as to be called a new

+Creation. And the perfect felicity procured for man by it, is called

+new heavens and a new Earth wherein dwelleth righteousness. When

+Christ, as Creator, rested from the work of the first Creation, he

+instituted the Sabbath to commemorate it. When he, as Redeemer,

+rested from his work of redemption, he instituted _a day of rest_ to

+be kept by all his followers, in memory of it. This is the very

+argument of the Apostle, Heb. iv. 10. _For he that entered into his

+rest, he hath also rested from his own work: as God did from his._

+Christ rested from his work, when he arose from the dead, which was

+on the _first day_ of the week. His humiliation was then finished,

+and his exaltation begun. _The rest_ which remains for Christ's

+followers is a sabbatism or keeping a Sabbath; a Gospel-Sabbath is

+then the emblem of the heavenly Sabbath.--God's people of old were to

+keep a Sabbath in memory of the work of Creation: And Christians are

+to keep a Sabbath in memory of the work of Redemption. Christ, then,

+has a Sabbath in his dispensation. For he is the Lord of the Sabbath.

+But how could he be the Lord of the Sabbath, if there were none. If,

+then, God's antient people of the Jews, were by an express command to

+keep the Sabbath as a memorial of their deliverance from Egyptian

+bondage; and if that deliverance were a type of our deliverance from

+sin, by the work of redemption, it will follow that Christians should

+keep a Sabbath, weekly, as a memorial of that work.--This is a common

+argument in favour of the reality of a Sabbath, under the

+Gospel-dispensation, to be kept to the end of the world; but is as

+forcible as common. The enemies of the Christian Sabbath may cavil at

+it, but can never, by all their art and sophistry, overthrow

+it.--With it, I close the present discourse. Only requesting the

+hearer, to weigh all that hath been offered, or that shall be, in the

+next discourse, in the balance of cool deliberate reflection and

+examination. If the New-Testament hath no Sabbath to be sanctified by

+the people of God, too long have we already, been attached to a human

+invention. We must bid it vanish.

+

+

+

+DISCOURSE XVI.

+

+----------

+

+The first day of the week proved to be holy time, and set apart by

+Christ to be a weekly Sabbath to the end of the world.

+

+ACTS xx. 7.

+

+_And upon the first day of the week, when the disciples came together

+to break bread, Paul preached unto them, ready to depart on the

+morrow, and continued his speech until midnight._

+

+I do not know that I can introduce this discourse, more pertinently,

+than in the words of a pious writer.--"Let any man," saith he, "show

+me in the law of the Sabbath, either weakness or unprofitableness,

+and I yield and bid it vanish. But it hath and will have, as much

+strength and force as any law can have, from the author, the consent,

+multitude, custom and express approbation of all ages. Profit it hath

+too; and that very great; as hath been experienced by serious and

+well-disposed minds in every age of the world. It is of importance

+therefore not only to the well being of a Christian, but even to the

+very being and keeping up of religion in the world."--If I wished to

+know the state of religion among a people, or in the heart of a good

+man, one of my first questions would be, what attention or regard is

+paid to the Sabbath. The profane denier or neglector of the Sabbath

+cannot have any real love to Religion. If he imagine himself to be

+among the number of the friends of God and the Saviour, he must

+misjudge concerning himself, and be in a great delusion. A

+profanation and denial of the Lord's day bespeak an unrenewed

+heart.--It is hoped the audience will renew their attention, while

+the subject before us is resumed.--I proceed to state and dwell upon

+the arguments, from scripture, to prove that the first day of the

+week is holy time, and set apart by Christ to be a weekly Sabbath,

+unto the end of the world.

+

+We have already, in the former discourse, illustrated three arguments

+to establish this important point.

+

+1stly. The Sabbath was instituted when God had finished the work of

+Creation, and was observed in the world from Adam to Moses:

+

+2dly. The people of Israel were to observe and keep it holy unto the

+Lord:

+

+3dly. If they were to keep the Sabbath as a memorial unto God, of

+their deliverance from servitude in Egypt, then Christians are to

+keep a Sabbath as a memorial of the work of redemption, of which

+deliverance from Egyptian bondage was only a type.--We proceed, now,

+to argue the institution of the Christian Sabbath from what--

+

+4thly. Is said in prophecy, of a Sabbath to be observed in

+Gospel-times. The most remarkable passage to this purpose, is the

+following, _The stone which the builders refused is become the head

+stone of the corner. This is the Lord's doing, it is marvellous in

+our eyes. This is the day which the Lord hath made; we will rejoice

+and be glad in it._ These words, all expositors antient and modern,

+refer or apply to the day of our Lord's resurrection. When he arose

+from the dead, and the tomb of Joseph of Arimathea resigned its

+charge, he was declared to be the head-stone of the corner. He was

+the stone, which the builders refused. What may convince all that

+these words are to be thus applied, is that the Apostles thus apply

+them. And while we interpret Scripture, as they do, we are infallibly

+right. Our Lord's resurrection from the dead was evincive of his

+power; of the truth of his mission:--and it was on the first day of

+the week.--This is expressly declared by the Evangelists, and was

+never denied. And this is the DAY which the Lord made, or

+constituted, set apart for special uses, which must be the meaning of

+the word here. _This is the day which the Lord hath made_; made,--how

+did he make _this day,_ the day of Christ's resurrection? All time is

+his. The day is his; the night also;--darkness and light are his. If

+the _first_ day of the week be the Lord's day, in no higher or

+different sense, how could it be said, with any propriety, _this is

+the day the Lord hath made?_ The day of Christ's resurrection is then

+the Lord's day, in some eminent, or peculiar way; is a _day_ he hath

+made different from any, and all other days. _We will rejoice and be

+glad in it._ The reason why God's people or Church were to _rejoice

+and be glad in it,_ was that the Lord had made it, or appointed and

+instituted it. It was to be religiously celebrated and observed.

+Here, then, we have a plain account, in prophesy, of a Sabbath or day

+to be religiously observed by the people of God after Christ's

+resurrection--and upon the VERY DAY;--the first day of the week. For

+he arose from the dead on that day. This must have great influence to

+convince all, who are willing to be convinced.--Can any shut their

+eyes upon the light, which is exhibited to us from this passage?

+Isaiah, at the very close of his prophesy, says, speaking of the

+Gospel-dispensation; _And it shall come to pass from one Sabbath to

+another shall all flesh come to worship before me saith the Lord._

+This certainly implies, that in Gospel-times there shall be a weekly

+Sabbath, as a stated season of worship for all nations, who enjoy the

+Gospel.--Again, the same prophet speaking of the Gospel-dispensation,

+says, _blessed is the man that doeth this, and the son of man that

+layeth hold on it; that keepeth the Sabbath from polluting._ This man

+is a blessed man. He is happy in himself, and shall be blessed of

+God. The meaning of this prophesy of Gospel-times and blessings, is

+this. Under the Christian dispensation, there shall be a _weekly

+Sabbath_ to the end of the world; and blessed is the person who duly

+observes it.--It is impossible for us to deny the Christian Sabbath,

+if we understand these prophecies of Gospel-times and blessings, in

+their plain and natural sense.----It cannot be the meaning of these

+prophecies, that the Jewish Sabbath was to be kept, because we have

+an express account of the abolition of the seventh-day Sabbath. All

+may be convinced that the seventh day Sabbath is abrogated from Rom.

+xiv. 5 and 6--compared with Col. ii. 16, 17. _One man esteemeth one

+day above another, another esteemeth every day alike. Let every man

+be fully persuaded in his own mind. He that regardeth the day,

+regardeth it unto the Lord; and he that regardeth not the day, to the

+Lord he doth not regard it. He that eateth, eateth to the Lord, for

+he giveth God thanks, and he that eateth not, to the Lord he eateth

+not, and giveth God thanks.--Let no man judge you in meat or in

+drink, or in respect of an holy day, or of the new moon, or of the

+Sabbath days which are a shadow of good things to come, but the body

+is Christ._ And Gala. iv. 10, 11. _Ye observe days, and months, and

+times, and years, I am afraid of you, lest I have bestowed upon you

+labour in vain._ In all these three different passages the Apostle

+puts the Jewish or seventh-day Sabbath upon the same footing with the

+rites and ceremonies of that abolished dispensation. Their

+seventh-day Sabbath, their meats and drinks, and laws about clean and

+unclean meats are all put together, and declared to _be shadows of

+good things to come._ We have the substance, that of which they were

+the types or shadows. We are not therefore to cleave to the shadows.

+They cannot be binding on us. We are no more obliged to keep the

+Jewish Sabbath, than any of their ceremonial laws and institutions.

+The ceremonial laws and ordinances are expressly abolished, and

+called _rudiments_ of the world. _Wherefore if ye be dead with Christ

+from the rudiments of the world: why as though living in the world

+are ye subject to ordinances. Touch not--taste not--handle not: which

+all are to perish in the using, after the commandments and doctrines

+of men? which things indeed have a show of wisdom in will worship and

+humility, and neglecting the body, not in any honour to the

+satisfying of the flesh._ The levitical laws or Mosaic rites are

+stiled weak and beggarly Elements, and Christians are forbidden to

+observe them. _But now after that ye have known God, or rather are

+known of God, how turn ye again to the weak and beggarly Elements,

+whereunto ye desire again to be in bondage?_ The whole Jewish

+dispensation is done away. It was but introductory to a more perfect

+system. The ceremonial institutions are called _carnal ordinances.

+Which stood,_ says the Apostle, _only in meats and drinks, and divers

+washings, and carnal ordinances imposed on them until the time of

+reformation._ The Apostle in all these passages, has referenced only

+to the rites of the ceremonial law. He tells us, as plainly as words

+can express, that the Jewish dispensation, with all its rites and

+ordinances, is abolished. Circumcision--the Passover--the legal

+Sacrifices--the observation of the Jewish feasts--their holy

+days--months--new moons--their Sabbath--their priesthood--their laws

+about meats and drinks are all done away. These were the weak and

+beggarly elements, the rudiments of the world, the carnal ordinances,

+of which the Apostle speaks. And the passages of Scripture above

+cited have no reference, not even the remotest, to the

+Gospel-dispensation, to the Christian ordinances, or Christian

+Sabbath. And to apply those passages to the Gospel institutions,

+baptism, the Lord's Supper, and the Christian Sabbath, is to pervert

+them, in the grossest manner. Some, I am sensible, cite these

+passages of holy Writ to prove that no particular day, under the

+Gospel, is to be kept as holy time; and no ordinances to be observed.

+This however is a horrible perversion of them. For the right way to

+understand Scripture is to attend to the connexion and subject-matter

+of the discourse. And that St. Paul is only speaking of Jewish days,

+meats and ordinances, every one may be fully convinced, who will take

+his Bible and read them. Because we are released from obligations to

+observe the Jewish Sabbath, and Jewish ordinances, will it therefore

+follow that we have no Christian Sabbath, or Gospel-ordinances?

+Certainly not. Such a conclusion can be deemed just by no man, till

+he have resolved to pervert all Scripture, which militates against

+his own particular tenets.--No person, who is willing to receive his

+principles of religion from Scripture, understood in its plain sense,

+can believe that the Apostle in Rom. xiv. 5, 6 rejects the Christian

+Sabbath--when in the whole chapter, he says not a single word about

+the Christian Sabbath or Christian ordinances.----We proceed to

+observe--

+

+5thly. That Jesus Christ himself distinguished, by peculiar marks of

+honour, the _first day_ of the week--the day of his resurrection.

+That he intended there should be a _weekly Sabbath,_ in his Religion,

+to be observed as holy time, even as long as the world should stand,

+is fairly inferred from his mentioning the Sabbath in the manner we

+find he did, in the following passages. _And he said unto them, the

+son of man is Lord also of the Sabbath._--But how could he be Lord of

+the Sabbath, if there were no Sabbath in his Religion, or under the

+Gospel-dispensation? _And he said unto them, the Sabbath was made for

+man, and not man for the Sabbath._ How absurd would it be to say, the

+_Sabbath_ was made for man, for his comfort, rest, and moral good, or

+his benefit, if there were to be no Sabbath from that time to the end

+of the world, or under the Christian dispensation? Speaking of the

+destruction of Jerusalem, and giving his followers the necessary

+warnings, directions, and instructions, our Lord says, _But pray ye

+that your flight be not in the winter, neither on the Sabbath-day._

+But if there were to be no Sabbath-day under his dispensation, his

+spiritual religion, how comes such a direction as this, from the

+mouth of our Lord? the destruction of Jerusalem was many years, after

+his resurrection. And he knew when it would be--how long it was to be

+after his religion had been instituted. And he directs Christians,

+his disciples to pray that their flight might not be on the Sabbath

+day. Did he mean the Jewish Sabbath? If he intended to have no

+Sabbath in his spiritual religion, why did he not say so? Why has he

+not intimated or given some hint that there was to be no Sabbath

+under the Gospel. Here was a fit opportunity for telling his

+disciples, that there was to be no Sabbath under the Gospel. Did he

+forget it? It could not be the Jewish Sabbath, for that was done away.

+

+Further, none can deny but that he put marks of particular honour on

+the first _day_ of the week, the day of his resurrection. Why did he

+do this? Had he not a design or meaning in it? With him, as acting in

+the character of the only Mediator between God and Man, nothing was

+contingent or accidental. He was pleased to appear, from time to

+time, to his Apostles, on the _first_ day of the week. John xx. 19.

+_Then the same day at evening, being the first day of the week, when

+the doors were shut, where the disciples were assembled for fear of

+the Jews, came Jesus and stood in the midst, and saith unto them

+peace be unto you._ After seven days more had elapsed, on the next

+_first_ day of the week, he appeared again unto his disciples:--he

+blessed them, and comforted them; verse 26. _After eight days, again,

+his disciples were within, and Thomas with them: then came Jesus, the

+doors being shut, and stood in the midst of them, and said peace be

+unto you._ This was the second time he set apart and honoured the

+_first_ day of the week, the day upon which he arose from the dead,

+by meeting with his disciples, comforting and blessing them. Upon the

+_first_ day of the week, he poured out his spirit, in such copious

+effusions, on his Apostles, at Pentecost. That Pentecost was the

+_first_ day of the week, is manifest from Levit. xxiii. 15, 16. On

+_this_ day, all the disciples were of one accord in one place. Acts

+ii. 1. To be of one accord in one place is to be there by agreement.

+They were not there by accident, but by previous appointment. The day

+of Pentecost, as the word signifies, is fifty days after the

+Passover, that is, on the _first_ day of the week. They met to

+perform public worship, and preached. The holy Ghost, in his

+miraculous powers, was then given to the Apostles, which is called

+being _baptized with the holy ghost and with fire._ Moreover, Christ

+poured out his spirit, in the gift of prophesy, most remarkably, on

+his favorite disciple and Apostle John, on the _first day_ of the

+week--the _Lord's day,_ Rev. i. 10. Now if we allow that Christ had

+his design in thus honouring, above all other days, the _first day_

+of the week; we shall be satisfied that he set it apart for religious

+purposes, as _holy_ time, to be observed as a _weekly_ Sabbath, in

+his dispensation, to the end of the world.----But,

+

+6thly. What proves, beyond all doubt, the institution of the

+_first-day Sabbath,_ is that it was sanctified as a _day_ of public

+worship, by the primitive Churches, under the order of the Apostles.

+They usually assembled, on that day, for the great purposes of public

+worship, of celebrating the holy Ordinance of the Supper, of prayer,

+of preaching, hearing the word, and singing hymns of praise. They

+came together, on that _day,_ by the order of the Apostles. For no

+man can suppose that the Apostles would administer the Lord's Supper,

+and preach to them, and attend upon the other acts of public worship,

+if they, that is, the Churches had presumed to meet, without their

+order or direction. Besides, no person of common sense, can imagine

+all this was mere accident--or that the Apostles were rash and heady

+in it--or did what they did, without the mind and spirit of Christ.

+It was new times with them. They were in a critical situation. Every

+word, every action would be noticed. Enemies were on all sides. They

+would not, therefore, allowing them to have common prudence and

+discretion, proceed one step, without Christ's order and direction,

+without the mind of the holy Ghost. And we are safe, and only safe,

+when in our religious principles and practices, we are built upon the

+foundation of the Apostles and prophets, Jesus Christ himself being

+the chief corner stone. _And upon the FIRST DAY OF THE WEEK, when the

+disciples came together to break bread, Paul preached unto them._

+Here is our warrant for keeping the _first-day_ Sabbath. Here is a

+plain account of its institution presupposed, and that the Jewish

+Sabbath was changed into the Christian Sabbath.--Who, after this, can

+deny the institution of a Christian Sabbath? Who can, in the face of

+plain scripture, say that the New-Testament knows no _holy_ time--no

+_Lord's day_--No _Sabbath?_ We may as well reject any duty and all

+duty, as to deny and disown the _Lord's day._--Again, works of

+charity and mercy, are peculiarly works proper to the Sabbath. And in

+all the Apostolic Churches, the charitable contributions were to be

+made, on the _first day of the week,_ in preference to any other day.

+But why? plainly, because the Churches were then met together to

+attend public worship. And they were to make their collections on

+_that day_ by order of the Apostles 1 Cor. xvi. 1, 2. _Now concerning

+the collection for the Saints, as I have given order to the Churches

+of Galatia, so do ye. Upon the first day of the week, let every one

+of you lay by him in store, as God hath prospered him, that there be

+no gatherings when I come._ If then, we say, that all days are _alike

+holy,_ and that no one is to be honoured as _holy,_ in a particular

+manner, we resist the holy Ghost. Christians were ordered by the

+Apostles to keep as holy time, the _first day_ of the week. They were

+COMMANDED to meet together for public worship. Heb. x. 24, 25. _And

+let us consider one another to provoke unto love and good works; not

+forsaking the assembling of ourselves together, as the manner of some

+is, but exhorting one another, as so much the more as ye see the day

+approaching._ Upon the _first_ day of the week were they to assemble

+to worship God and honour the Redeemer--to pray--to preach, and to

+hear the word.--The _first day_ of the week is then the Christian

+Sabbath, and to be sanctified as such, to the end of the world.

+

+7thly. Another consideration of no small importance to prove that the

+_first day_ of the week is holy time, and was set apart by Christ to

+be a weekly Sabbath, to the end of the world, is that, in the New

+Testament, it is expressly called the _Lord's day._ Rev. i. 10. _For

+I was in the spirit on the Lord's day._ Very frequently is the

+Christian Sabbath denominated the Lord's day. This is, indeed the New

+Testament-name for the day. With Christians, in the early ages of

+Christianity, it went by this name. And so we now often call it. If

+it be asked, how do we know that the Lord's day means the _first day_

+of the week? Is not God the proprietor of all time? Is not every day

+equally his, and every day a Sabbath? Nothing can be a greater

+departure from reason and common sense than to put such questions. It

+must be clear, as the Sun in the firmament, that St. John designed to

+inform us on what _particular day_ he was favoured with those

+wonderful visions, which are contained in the Apocalypse. But admit

+that the _Lord's day_ meant any day indifferently, one as much as

+another, then his calling the day on which he received his visions,

+the _Lord's day,_ gives us no information at all concerning the day.

+It would be saying, I received the visions, on the day, I did receive

+them. The absurdity of this must be perceived by the weakest mental

+eye. No man can be so blind, as not to see how ridiculously silly it

+would have been for the beloved disciple to have talked in this

+manner. What is intended by the _Lord's day_ is exceedingly obvious.

+We know perfectly well what is intended by it, as well as we can know

+the import of any word, in the New Testament, or in any antient

+language. In the first ages of Christianity, the whole Church used

+this expression, the _Lord's day,_ to denote the _first day_ of the

+week. In all the writings from the Apostolic times, we find the

+phrase employed to signify the _first day_ of the week. I appeal to

+all the _Christian Fathers_ up to the days of the Apostles; and to

+all men who have ever read any antient Church-history;--or any of the

+early writers in favour of Christianity, that this is the universal,

+invariable meaning of the expression the _Lord's day._ The early

+writers in defence of Christianity, speak of the _Lord's day_ in

+terms of the highest esteem and respect--_as the first of days--the

+best day--the queen of days._ And the duties and exercises of

+public worship, they call _LORD'S DAY SOLEMNITIES._ And the very word

+can import no less, than the first day of the week was set apart by

+our Lord, as his Sabbath--as a day to be kept holy--and as

+distinguished from all other days--to be sanctified to the end of the

+world, as it weekly returns, as the Christian Sabbath--a day to be

+devoted wholly to God and religion, and to be spent in the private

+and public exercises of Religion, except so much of it, as may be

+taken up in works of necessity and mercy. We say the _Lord's Supper,_

+to distinguish it from our common meals, an ordinance by which his

+sufferings and death are commemorated. We say the _Lord's prayer_: to

+denote by way of eminence one particular prayer--the prayer which he

+taught his disciples, and which is an excellent model of prayer. And

+to call every day the _Lord's day_ would be as great an absurdity,

+and abuse of scripture, and of words, as to say that every meal of

+ours, from day to day, is the _Lord's Supper_: and every prayer we

+offer to the throne of grace, the Lord's prayer. The Sabbath is God's

+day by way of eminence; and he has put his name upon the _first_ day

+of the week to teach us how to spend it, and what use is to be made

+of it: that it is holy--that it is to be devoted to him--and that we

+may not do our own work, or find our own pleasure in it.--Where,

+then, is the person that dares deny the christian Sabbath? That there

+is really therefore such a day, a time set apart, in which to perform

+public religious duties is very certain from the _first day_ of the

+week, being called the _Lord's day._

+

+8thly. A further argument, that there is really a _Christian

+Sabbath,_ is taken from those passages of scripture, which represent

+the happiness of heaven as the constant keeping of a Sabbath. Heaven

+is an eternal Sabbath. It is a state of perfect rest, devotion,

+bliss; and holiness. A rest which God hath prepared for his people.

+It was customary among the Jews to represent future happiness under

+the idea of a Sabbath, and to expound many of those passages in their

+law, where the Sabbath is mentioned as typifying or prefiguring the

+heavenly state. The rest of the Sabbath is an emblem of the rest of

+heaven. The duties of it are to fit us for the employment of heaven.

+The worship of it, is to prepare us for the exalted services of the

+temple above, where there will not be one cold heart--one false

+worshipper--one dissenting voice. _There remaineth therefore a rest

+for the people of God,_ a keeping of a Sabbath. But where would be

+the propriety of representing heavenly happiness, as an eternal

+Sabbatism--an eternal rest, if there were no Sabbaths to be observed

+on earth by Christians? None can suppose that the joys of a blessed

+immortality would be represented by an old abrogated Jewish rite. But

+if there be no Sabbath under the Gospel, or day of sacred rest WEEKLY

+to be observed, they are so represented. And to say that under the

+New-Testament every day is a Sabbath, is to assert not only what is

+very unreasonable, but to confound language; and to affirm what is

+altogether contradictory to the whole New-Testament.

+

+9thly. The last argument, which will be urged to prove the reality of

+a Christian Sabbath, is that the whole Christian Church, with very

+few exceptions, have kept the _first day_ of the week, as holy time.

+However differing in other things; and they have differed very widely

+on many important points, still the different communions of God's

+people, from age to age, since the time of the Apostles, have been

+intirely agreed in this, that there is a _weekly_ Sabbath under the

+Gospel dispensation, to be kept holy unto the Lord, and to be devoted

+to religious worship. This must satisfy every candid mind which has

+no prejudice, that the spiritual religion of Jesus Christ hath a

+_holy Sabbath,_ even were there no old-Testament-Sabbath, or were the

+fourth commandment expunged from the decalogue. That the fourth

+commandment is of perpetual obligation, and never was abolished has

+been the common belief; and is founded on arguments, which can never

+be overthrown. Men may cavil at and object against them. But it is

+one thing to cavil at, and another fairly to answer an argument. It

+is one of the ten commandments. And we may as well take away any

+other of them, or all of them, as this. It is of a moral nature. And

+what is of a moral nature is of perpetual obligation. It was, with

+the rest, given by God himself from Mount Sinai amidst thunder and

+lightning, fire and smoke. Moses, in all his directions to the people

+of Israel, speaks of it in terms of the highest respect, as a branch

+of the moral law.--The prophets, all place it upon a level with other

+parts of the laws of virtue, and duties of morality. And it would be

+exceedingly improper to insert a merely ceremonial or temporary law,

+in the list of precepts universally allowed to be moral--and of

+perpetual obligation, and to speak of them all as THE LAW--the MORAL

+LAW of the ten commandments. Thus evident is it that the fourth

+commandment is not to be erased from the ten. And the substance or

+essence of it, which is, that the seventh part of time is to be kept

+holy unto God, hath been in all the ages of the Christian Church

+strenuously maintained. In all countries, where the Gospel hath been

+published, we find from ecclesiastical history, that all Christians,

+even from the times of the Apostles, a few excepted, have observed

+the _first-day_-Sabbath. That this is fact, may be adduced as proofs,

+all the writings which speak of the doctrines and practices of the

+Church, of the _first--second--and third_ centuries. This will not be

+denied. It is asked, then, what reason can be assigned why, in the

+primitive purity of the Christian Religion, the _first_ day of the

+week was observed as the Christian Sabbath? How could this be, if it

+were not an order of the Apostles--if Jesus Christ instituted no

+Sabbath? For an ORDER of his Apostles is equivalent to his own

+EXPRESS institution. Is it supposable that any ambitious and aspiring

+Christians would, in the times next to the Apostles, set apart one

+day of the week as a Sabbath? Would they venture upon such an

+usurpation? And, before Christianity was corrupted by designing men,

+is it possible that the _first day_ of the week should be

+_universally_ kept as holy time, had not the inspired Apostles set

+the example? If there had been no Apostolic practice and example in

+this case, if the Gospel knew nothing of such a day, as we call the

+Christian Sabbath, the first observers of it were introducing an

+innovation--an important innovation. And could the innovation

+universally be adopted? And no one be found to object against it; or

+to raise a cry against such a piece of will-worship; no tongue, in

+the strains of pious eloquence to bear testimony against it--no pen

+be drawn to transmit to posterity a conscientious protest? Can any

+reasonable person believe this? But it may be asked, did not many

+_innovations,_ and _superstitious rites creep_ into the Christian

+system _gradually, imperceptibly_--and _without opposition?_ Were not

+the abominations of the Romish Church, brought in in this manner? And

+did not some of these _infallible Fathers,_ in the papal chair,

+ordain the Sabbath; as they did innumerable feast, and fast-days?

+Certainly not, for the _first day_ of the week was observed as a

+_weekly_ Sabbath, six hundred years, before Antichrist arose:

+observed in all countries, where the Gospel was known: among all

+denominations: universally even in the age next to the Apostles. This

+cannot be said of any _innovations_ which were ever made.--We then

+come to this conclusion, that the _first day_ of the week has been

+observed, as the Christian Sabbath, ever since the VERY DAY in which

+Christ arose from the dead--in all ages--in all countries--in all

+communions, a few only excepted. A mere handful of professing

+Christians, held to the seventh-day or Jewish Sabbath, and from that

+singularity are called seventh-day-baptists. Here and there one

+likewise in one place or another, have called in question the

+_morality_ of the Sabbath.--Can it be possible for any one to believe

+that the whole christian world, even in the days of the Apostles, and

+in the purest times, during the long period of seventeen hundred

+years, have been in so gross and abominable an Error, as keeping the

+_first day_ of the week as holy time, if the Gospel be a stranger to

+any such institution, as the Christian Sabbath?--When I use the terms

+GROSS AND ABOMINABLE ERROR, I do not use too strong terms. For a most

+gross and abominable Error it is, indeed, if there be no institution

+of the _first day_ Sabbath in the Christian Religion, or what is

+tantamount to it. We are, in this case, guilty of will-worship--of

+superstition--of instituting in Christ's kingdom a day for religious

+worship, unknown to the AUTHOR of our salvation. Vilely presumptuous

+should we be to do this. Did I believe that Jesus Christ had no

+Sabbath day in his Gospel, I should shudder with horror to look back

+on the long period of seventeen hundred years, and see almost the

+whole christian world, in all countries, of all communions, and in

+the purest times in the Apostle's days, plunged into so great and

+dreadful an Error--guilty of making laws in Christ's kingdom--of

+usurping his kingly office--and of tearing from him, his

+sceptre.----Besides all this, how often hath a gracious and merciful

+God, blessed the Christian Sabbath: poured out, in rich abundance,

+his sanctifying spirit, on his worshipping Assemblies: comforted,

+enlightened--instructed--and animated those, who have conscientiously

+observed the Sabbath? But if it be not a day of his own appointment,

+would it not be countenancing human inventions and innovations in

+Religion, so often to have displayed his power and grace on that

+day--so often to have blessed it for the consolation of his people,

+and their edification?--_It hath indeed been one of the chief means_

+of preserving Religion in the world to this day.

+

+I have now finished the argument in favour of the institution of the

+Christian Sabbath. And that you, my hearers, may feel that

+conviction, which it ought to produce, and that justice may be done

+to it, I will very concisely recapitulate what has been illustrated,

+and present it to you in one view. The supreme Being, at the close of

+Creation, in his infinite wisdom and goodness, set apart for

+religious purposes, a seventh portion of time. And the day thus

+sanctified and blessed, and which some suppose was the first day of

+the week, but I conceive not upon sufficient grounds, was most

+probably observed, from Adam to Moses. The original institution of

+the Sabbath was renewed by Moses, ratified by the fourth commandment,

+and observed most strictly by the antient Church of God from Moses to

+Christ. A greater obligation lies upon Christians to keep a weekly

+Sabbath in memory of the work of Redemption, than on the Israelites

+to keep one in memory of their deliverance from slavery and

+oppression in Egypt. We are expressly told, in prophesy, that a

+Sabbath was to be observed in Gospel times. The Jewish Sabbath was

+abolished, or the seventh day Sabbath was changed into the Christian

+or first day Sabbath. Jesus Christ distinguished, with peculiar marks

+of honor, the first day of the week, the day of his

+resurrection.--The first day of the week was sanctified, as a day of

+public worship, by the primitive Churches under the order of the

+Apostles.--The first day of the week is expressly called, in the

+New-Testament, the _Lord's day,_ the common appellation of the

+Christian Sabbath. The happiness of heaven is represented, as the

+constant keeping of a Sabbath.--The law of the Sabbath, is a moral

+law, and as such perpetually binding. The whole Christian Church,

+from the days of the Apostles, have, a few only excepted, kept the

+first day of the week as holy time. God hath, from age to age,

+blessed the Sabbath, or first day of the week, by the communications

+of his grace and spirit on that day. No men or body of men could

+appoint a day for public worship, without usurping in Christ's

+kingdom, to be weekly observed as a Sabbath.--No human appointments

+or inventions are admissible in the Christian dispensation--and the

+Christian Sabbath has been one of the principal means of preserving,

+in the world, to this day our holy religion.--These are the reasons

+why all Christians are to observe, as holy time, the first day of the

+week. These reasons appear to me abundantly sufficient to justify us

+in the religious observation of the Christian Sabbath, as it is

+usually called, and have done so to thousands of pious Christians and

+Ministers much wiser and better than myself, even to almost the WHOLE

+CHRISTIAN WORLD. That man who denies what, all the wise and good,

+great and learned--all Christians in all ages, deem sacred, and fully

+contained in the holy scriptures, had need to look well to his

+arguments. He ought, in all modesty and diffidence, to ask himself,

+"who--and what am I, that I should rise up against, and condemn the

+WHOLE CHRISTIAN WORLD, a few only excepted?"

+

+Perhaps it may not be improper here, to pay a moment's attention to a

+question which has been sometimes asked, as an objection to the

+Christian Sabbath: it is this, why have we not an _express_ and

+_formal_ account of the abolition of the seventh-day or Jewish

+Sabbath, and the institution of the Christian or first day Sabbath in

+the room of it? In a point of such acknowledged importance, would it

+not be reasonable to expect some very express and minute instruction?

+It would be sufficient to reply, who are we, that we should undertake

+to say how minutely or expressly a point should be revealed; or that

+we should dictate to infinite Wisdom what kind of information to give

+us? But it is apprehended there are very obvious reasons why we have

+not a minute and explicit account of the change of the Jewish into

+the Christian Sabbath. Every thing in the Gospel dispensation is

+gradually opened. Consideration is had to the weaknesses and

+prejudices of the Jews. Christ, with admirable wisdom, adapted his

+instructions to the minds of his hearers: opening one thing after

+another, in a happy succession, as they could bear it, or comprehend

+him. So did his Apostles. And they followed a perfect example. It is

+sufficient, entirely so, if, in the end, we have COMPLETE and FULL

+instruction. And that we have on the subject before us, I trust is

+clearly proved by the foregoing reasoning.

+

+Having finished what I intended on this important subject, I shall

+make the application, in the words of a late amiable writer--"If,"

+says he, addressing himself to people on their abuse of the Sabbath,

+"you will proceed in profaning it, give me leave to say you will be

+more inexcusable than ever. You are answerable to God for your

+contempt of his institutions, and all the injury you hereby do, to

+your own souls, to the souls of others, and to the credit and

+interest of Religion." May I not hope, some of you are resolved,

+never more to abuse or mis-spend sacred time? that you and your

+houses will more carefully sanctify the Sabbath, and more steadily

+serve the Lord? Give me leave to add one general remark on the whole

+subject of Sabbath-Sanctification. In order to judge of the character

+of my acquaintance, and their real state towards God, I have always

+observed and enquired, _how they kept the Sabbath._ I look upon the

+religious observation of it, as a good proof of their piety; and a

+neglect of it, as a melancholy proof, that they are insincere in

+heart, whatever they may profess; and by taking in the whole of their

+conduct, as far as it hath come to my knowledge, I think I have not

+been deceived in my sentiments concerning them. Those that have most

+strictly observed the Sabbath, have been in other respects, _the best

+Christians_: those that have been careless herein, have shown by

+other instances in their behaviour, that they have not _had the root

+of the matter in them._ So that upon the whole, I must be of the same

+mind, with that pious Divine, Mr. Bolton, "it is a thousand to one

+that a strict observer of the Lord's day is sincere towards God; and

+as great odds that a Sabbath-breaker, however he may deceive himself,

+is a _hypocrite._"--I conclude this discourse and subject with the

+words of Nehemiah, after he had described his zealous attempts to

+promote the sanctification of the Sabbath, _Remember me, O my God,

+concerning this also, and spare me according to the greatness of thy

+mercy._ AMEN.

+

+

+

+DISCOURSE XVII.

+

+----------

+

+The Parable of the Tares.

+

+MATTHEW xiii. 24-31.

+

+_Another Parable put he forth unto them, saying, the kingdom of

+heaven is likened unto a man which sowed good seed in his field, but

+while men slept, his enemy came and sowed tares among the wheat, and

+went his way. But when the blade was sprung up and brought forth

+fruit, then appeared the Tares also. So the Servants of the

+householder, came and said unto him, sir, didst thou not sow good

+seed in thy field, from whence then hath it Tares? And he said unto

+them an enemy hath done this. The servants said unto him, wilt thou

+then we go and gather them up? But he said, nay; lest while ye gather

+up the tares, ye root up also the wheat with them. Let both grow

+together until the harvest: and in the time of the harvest, I will

+say to the reapers; gather ye together first the Tares, and bind them

+in bundles to burn them, but gather the wheat into my barn._

+

+There was something, in the manner in which our blessed Saviour

+taught his hearers, peculiarly pleasing and inimitably beautiful.

+Being the great prophet in his church, he reveals unto us the will of

+God for our Salvation, not only in a clear, but in the fittest

+manner. He spake as never man did, not only as the Religion which he

+preached was more heavenly and divine, than the world was ever before

+made acquainted with, but as the power and force with which he spake

+exceeded all that is human. _And it came to pass when Jesus had ended

+these sayings, the people were astonished at his doctrine. For he

+taught them as one having authority, and not as the scribes._ His

+address was no doubt the perfection of propriety. His words were not

+calculated by any splendor to create surprise, but, being well chosen

+and plain, were adapted to carry conviction to the conscience, and to

+move the heart. He had, as is very apparent and is generally

+remarked, an admirable talent at moralizing and spiritualizing upon

+incidents and objects around him. And he did it, not with the formal

+airs of affectation, or appearing to invite others to take notice of

+his superiour sanctity--or to come and see how good he was. It was

+perfectly easy for him to converse on divine subjects. Whenever a fit

+opportunity or occasion offered to diffuse religious instruction, he

+failed not to embrace it. And when he undertook to illustrate any

+divine truth or doctrine, he seemed to be at home, and in his

+element--about his proper work and business. He showed that he was a

+teacher come from God by the heavenly truths which he delivered, as

+well as miracles which he wrought. He opened the nature of his

+kingdom, and of the Gospel by natural and easy similitudes. His

+Parables are well chosen and happily expressed. They will indeed bear

+the closest and most critical examination. They have been admired by

+the best judges, and will be admired as long as there shall be

+genius, learning, or taste in the world.

+

+The greatest scholars have been the most pleased. And, the fact is,

+the Religion which he taught would be worthy of the attention of all,

+were it considered in no other view than as a friend to peace,

+literature, and civil happiness. For it can never long consist with

+barbarism and general ignorance among a people. Ignorance is so far

+from being the parent of Christian devotion, that when very great, it

+totally destroys it. The bitter and implacable foes, therefore, of

+the Christian Religion, who with its utter extirpation from the

+earth, and exert themselves mightily to accomplish their wish by

+impious scoffs and low raillery, will never be able to succeed, till

+they have banished learning. There may be superstition, where science

+is gone, but no true Religion. And the more ignorant and uninformed a

+people, there will superstition reign in horrors proportionally

+greater.

+

+The Chapter, out of which our text is taken, is full of the most

+judicious and instructive Parables or similitudes.--There is no other

+Chapter in the New Testament, so filled up with them; this being

+altogether composed of them. It contains eight in number--that of the

+Sower and his seed, which our Lord himself at the desire of his

+disciples expounds;--that of the Tares, which he likewise

+explains;--that of the grain of mustard seed;--that of the leaven put

+into meal;--that of the treasure hid in the field;--that of the

+merchant-man seeking goodly pearls;--and that of the net which was

+cast into the Sea, and gathered of every kind.----Our Saviour

+retiring from the house in which he was, went to the side of the Sea

+of Tiberias, which lay near his own Country. Great multitudes were

+collected about him to hear his doctrine and learn his character.

+They pressed so near him, that he thought it most convenient to enter

+into a ship, which lay there, that he might be in better

+circumstances to address the mixed multitude, which stood on the

+shore, and who were all attention to every word which he spake to

+them. He, as a wise instructor, adapted his discourse to their

+several capacities and employments. Some of them, probably, were

+husbandmen, others merchants, and others fishermen. He taught them,

+heavenly doctrines, by taking Parables from their respective

+occupations, or from those things, with which they could not be but

+most intimately and familiarly acquainted.----Parables are

+representations or similitudes taken from objects of sense, which are

+plain and obvious, to illustrate and impress upon the mind, things

+spiritual and divine. And commonly there is one _leading idea,_ which

+the speaker or writer has in view, to explain and enforce. The

+circumstances in the Parable are to be accommodated to this _one_ or

+_principal thought._ If we could rightly understand our Lord's

+Parables, we must not lose sight of the remark now made. Infinite

+mischief has been done to religion by compelling every small or

+minute circumstance of a parable to speak forth a distinct idea, or

+doctrine.----

+

+In the subsequent discourse, my intention is to expound the Parable

+of the tares, or to make some observations upon it, of a practical

+nature, and such as, it is apprehended, are just.

+

+The word _Tares_ signifies any noxious and hurtful weeds or plants,

+which spring up among, or mingle with the rich and precious grain,

+and not any one particular or distinct weed, or poisonous plant to

+the exclusion of all others. All know how detrimental to the Crop

+such weeds or poisonous plants are. They take away nourishment from

+the precious grain, and render it less vigorous while it grows. They

+diminish the harvest in proportion to their number and strength.

+Accordingly they are a nuisance in the field, grieve the heart, and

+in the same measure as they prevail, cut off the hopes of the

+husbandman. And the more fertile the soil, the more luxuriant will be

+their growth. They make the labour, which hath been bestowed upon the

+field, of none effect. And it is always with deep regret, that man

+beholds lost labour, or unsucceeded exertions.

+

+In the Parable of the Tares now before us, we have several truths of

+very great importance to us both as individuals, and as collected

+into a Church-State, as minister and people, speaker and hearer.----

+

+_In the first place,_ in the kingdom of heaven, in this Parable, is

+the Gospel preached, or the dispensation of the doctrines of

+Religion.--The state of things under the Gospel is very often, in the

+stile of our Lord, called his kingdom, or the kingdom of heaven, it

+is presumed no arguments will be needful to prove that the kingdom of

+heaven here means the State of things under the Gospel-dispensation.

+This, it is well known, is the common meaning of the expression. In

+the primitive Apostolic times Christianity had two names of nearly

+the same import, _the kingdom of God--and the kingdom of heaven._

+These two phrases were brought into common use by John the Baptist,

+who came to introduce the Messiah, under the signature, _of the voice

+of one crying in the wilderness, prepare ye the way of the Lord.--In

+those days came John the Baptist preaching in the wilderness of

+Judea, and saying, repent ye, for the kingdom of heaven is at hand._

+He took the phrase from the following passage in the prophesy of

+Daniel. _And in the days of these kings shall the God of heaven set

+up a kingdom, which shall never be destroyed: and the kingdom shall

+not be left to other people, but it shall break in pieces, and

+consume all these kingdoms, and it shall stand forever._ There is an

+obvious propriety in calling the State of things under the

+Gospel-dispensation _the kingdom of God._ It is from him as the

+original source. It aims at his glory ultimately in all its parts.

+When finished, it will be given up to him, and HE will be all and in

+all. He, from all Eternity by his unsearchable wisdom, devised the

+illustrious plan of salvation which it contains. He from motives of

+overflowing goodness reveals it. He by his power will make it

+successful. His son, the Messiah, is the prime Minister in it. His

+spirit sanctifies, and gathers subjects into it.--_Inward Religion_

+is also happily described by the name of the _kingdom of God._ It is

+God's kingdom in the soul: is heavenly in its nature: is heavenly in

+its tendency--and will issue in all the riches of heavenly glory. It

+comes down from God, in a very important sense, for it is the wisdom

+that is from above; and is therefore a divine principle, and when

+completed, it will terminate in God, in the enjoyment and beatific

+vision of him, who is the sum of all existence and blessedness.

+

+_The sower of the seed_ is our Lord himself, and those, who are in

+all the ages of his Religion or Gospel kingdom, commissioned and

+employed by him. _The seed sowed_ is the word of the kingdom. During

+our Saviour's personal Ministry, he was assiduous and active in his

+divine work, patient and persevering under all discouragements and

+want of success. Herein he was a perfect pattern to all the servants

+of his household, who are called to minister in holy things, or to

+sow the seed of the word. That he has ministering servants, and that

+it is his will there should be, to sow the seed of the word, and to

+dispense holy ordinances, is as plain as any one principle of his

+Religion, and cannot be disputed by any, if they would be

+self-consistent, who seriously believe in divine Revelation. While

+our Lord was performing his own personal Ministry, he met with great

+and unjust opposition. He was reviled and abused by those, whom he

+came to save, whose good he sought with attentive care, and to whom

+he displayed all the sweetness of a tender and benevolent mind. Very

+often, indeed, he saw the seed sowed without the desired fruit, and

+all his exertions to render man happy, repaid with cruel ingratitude.

+But he went on with his work, as a divine Teacher, with a fortitude,

+which we cannot help admiring, and which ought to be continually in

+our eye, as an object of imitation.--_He that soweth the good seed is

+the son of man._

+

+_In the next place,_ another observation upon the Parable of the

+Tares, is that we can have no PURE CHURCH on Earth. It is not

+necessary for a Church, in order to be the true Church of Christ, to

+be _pure._ If so, we could never have a true Church, for there never

+was a _pure_ one yet, nor ever will be, as long as man is imperfect

+and unable to lift up the veil, and see what is in the heart,

+infallibly. There will always be Tares among the wheat, false among

+true professors--the hypocritical among the sincere, the vile with

+the precious. The field where the seed is sowed is the world: the

+good seed are the Children of the kingdom, but the Tares are then

+Children of the wicked one. By a _pure_ Church is meant a collection

+of real Saints without one hypocrite, or false-hearted professor. The

+invisible Church which Christ, at the last day, will present in

+triumph to his Father, will be _pure_ or spotless, in the highest

+sense; there will be no hypocrites in it, or any remains of sin.

+Speaking of this true invisible Church, says the Apostle, _that he

+might sanctify and cleanse it, with the washing of water by the word,

+that he might present it, unto himself a glorious Church, not having

+spot or wrinkle, or any such thing; but that it should be holy and

+without blemish._ Nothing unclean or impure can be admitted into the

+New-Jerusalem or Church of the first born, whose names are written in

+the Lamb's book of life. _And there shall in no wise enter into it

+any thing that defileth, neither whatsoever worketh abomination, or

+maketh a lie: but they which are written in the Lamb's book of

+life._ An unanswerable proof against the notion of a _pure_

+Church, is that none can know the heart. It is deceitful above all

+things and desperately wicked, who can know it? It is one of the

+prerogatives of the omniscient God to look into the hidden mysteries

+of the heart. Before him all things are open. The darkness and the

+light are both alike with him. His eye pervades the whole immensity

+of space. It can penetrate the thickest veil of hypocrisy. No fair

+disguises can screen us from his all-seeing view. _All the ways of a

+man are right in his own eyes, but the Lord weigheth the spirits._ He

+searches the heart, and tries the reins of the Children of men.

+Before we can have a _pure_ Church, we must not only know our own

+hearts, so as never to be deceived or mistaken about them; but we

+must likewise know the hearts of others. But the Psalmist exclaims,

+_who can know his errors, cleanse thou me from secret faults._ And he

+prefers to his Maker the following petition: _Search, me O God, and

+know my heart: try me, and know my thoughts. And see if there be any

+wicked way in me, and lead me in the way everlasting._ In order to

+have a _pure_ Church, those who admit persons to Church order and

+privileges, must have the power of _discerning spirits,_ or they

+cannot shut the door against hypocrites and deceivers. But this power

+none have. It was peculiar to the Apostles, and to them only upon

+some special occasions. For Peter when he baptized Simon the

+Sorcerer, believed him to be sincere. He knew not the baseness and

+perfidy of his heart. None of the Apostolic Churches were _pure_ in

+the sense now under consideration, designing and hollow-hearted men

+there always will be, among the sincere, as a trial of their

+graces--of their faith, patience, and meekness. There was a Judas

+among the Apostles. One traitor was found even in our Lord's own

+select family. He professed no doubt, as much zeal and love to his

+Master, as the rest of the disciples. His other fellow disciples, who

+were with him all the time, never once suspected his sincerity. So

+artfully did he assume the appearance of a friend to the cause, in

+which they were all embarked. But yet he was all the while insincere.

+He became an Apostate from the truth, and betrayed his Master with

+the token of friendship. His name is odious. And has come down to us,

+loaded with infamy. And it will still descend as an epithet of the

+most finished treachery.

+

+How unreasonable then to look for perfection in any, or a _pure_

+Church! Untold mischief has been done to Religion by the pretenders

+to a _pure_ Church. They usually divide and break up the peace of

+Churches. Censoriousness occupies the place of Charity. Meekness,

+humility, condescension, and brotherly love fall before a mad and

+intemperate zeal, self-confidence, ignorance, and high pretensions to

+superior sanctity.

+

+Though no _pure_ Church is to be seen on earth, and the idea of it,

+be a vain and delusive one, yet all the real friends of the Gospel

+ought to strive to have the greatest purity in doctrines--in

+worship--in discipline, in ordinances, and conduct. That Church is

+the purest, which is the most scriptural in its doctrines, ordinances

+and worship, discipline, and manners. Churches should take the

+greatest care to be built upon the only foundation, the order and

+faith of the Gospel, rejecting all human inventions and traditions,

+having the word of God for their only rule of faith and practice.

+

+How happy would it be, if we have no Tares to defile and dishonour

+the cause of God, and to injure the precious grain! They often spring

+up, where good seed had been sown and where least expected. Every

+thing on earth is changing. Misfortunes and evils arise from

+quarters, where comfort and happiness were most looked for. While we

+deplore the mutability of all human things, we may learn the most

+useful lessons; and one of the most useful is the folly of trusting

+our own hearts, or the stability of others. Tares are sowed in the

+field. _In the parable of the sower,_ the seed means the doctrines of

+the Gospel. _In the Parable of the Tares,_ the seed sown seems to

+mean pious and upright members of the Gospel-kingdom; or _secondly,_

+truth, as truth is instrumental in saving and enlightening the soul.

+The _Tares,_ mean then, not hypocrites only, but errors, heresies,

+and divisions among the professing people of God. One of the clearest

+proofs of human depravity is the proneness of man to wander into the

+wilderness of error and delusion. Though conscience and reason be on

+the side of what is right and just in doctrine and practice, yet the

+corrupt passions or evil dispositions of the heart lead to all that

+is wrong. The good man drops tears of grief over abounding errors and

+immoralities--the want of union, of charity--of peace in the Church

+of God. We do not see eye to eye. Before there will be a full

+uniformity of opinions on the doctrines of Religion, we must wait

+till the openings of celestial day, when that which is in part shall

+be done away, and that which is perfect is come. But it is

+exceedingly comfortable to think, however many tares there are in the

+Church here below, there will be none in the Church above in heaven.

+No enemy will gain entrance there, to sow them. In the Church

+triumphant will be no tares, or errors, or evils. In its harmony

+there will be no interruption. In its doctrines, no dissent. In its

+worship no coldness. And in its peace no end. But here in the Church

+militant, there will be hatred, variance, strife, hypocrisy, and

+errors. Tares will infest the field. And it is worthy of particular

+notice, they are always sowed by an enemy, open or concealed. _But

+while men slept, his enemy came and sowed Tares among the wheat, and

+went his way. The enemy that sowed them,_ says our Saviour, is the

+Devil: He does it by his agents. In the original it is an _envious

+man_: one who hates Religion; and the order and peace, purity and

+harmony of the Church; one who hates Christ and his ordinances and

+doctrines, and wishes to make mischief and spread confusion. _The

+enemy comes into the field_ and is active and zealous to _sow Tares,_

+what may corrupt and poison, the grain, or hurt the harvest. _The

+enemy_ is sly and concealed in doing his mischief--he came in the

+night, _while men slept, sowed his Tares, and went away._ The

+servants are astonished when, in process of time, they discover the

+evil. _But when the blade sprung up, and brought forth fruit, then

+appeared the Tares also._ In nature's soil evil seed soon springs up.

+And so it does when sown in the garden of the Lord.--False doctrines

+or errors soon spread, being agreeable to the vicious inclinations of

+the heart.--Often what is most pleasing and promising at first turns

+out, to our great mortification, far otherwise. When we hoped for a

+plentiful harvest, and the ground was highly cultivated, _tares

+appeared also._ This teaches us to rest our hope in him, who changes

+not; and whose favour is life. How artful is the enemy of our souls,

+and of the peace and welfare of the Gospel-kingdom! He is full of

+devices--of subtle devices. And his instruments and agent to carry on

+his designs, are usually chosen with skill.

+

+_In the third place,_ We notice in this parable of the Tares, the

+great tenderness and care of the Householder for the precious grain.

+A rash proposal was made by his servants to go and gather up the

+Tares. They were honest in this proposal, and doubtless viewed it

+best to root out the Tares immediately. But though the proposal were

+well meant, yet it was mis-timed. We admire the honesty and

+faithfulness of the servants. But they could not perform what they

+were willing to undertake. It is impossible to keep hypocrites, false

+professors, pretended friends, errors and heresies--delusions and

+false religions, visions and impulses from mingling with the Children

+of the kingdom, or to prevent the tares from being among the wheat.

+_So the servants of the householder came and said unto him, Sir,

+didst thou not sow good seed in thy field, from whence hath it Tares?

+He said unto them an enemy hath done this. The servants said unto

+him, wilt thou, then, that we go and gather them up? But he said,

+nay; lest while ye gather up the tares, ye root up also the wheat

+with them._ Thus wonderful is the tenderness of Christ for the pious

+and upright. He dearly values his friends and the truth. He will

+preserve and bless them, and in due time own it. He always had his

+Church in the world, and always will have. The gates of hell shall

+not prevail against it--No antient or modern heresy or superstition

+shall destroy it. They may injure it. They may exceedingly distress

+and persecute it. But no weapon formed against Zion however much at

+present it may, shall eventually prosper. There is no enchantment

+against Israel, or divination against Jacob. Error may come in like a

+flood--the love of many may wax cold, and infidelity may diffuse, far

+and wide, its poison.--But the cause of God will live and remain, in

+spite of all persecution or opposition from Earth or hell. The wheat

+must not be rooted up. Jesus Christ will protect and defend his true

+Church, in the darkest times. If tares be sown while men sleep, they

+shall not be permitted to destroy the valuable grain. "While

+Ministers, while Magistrates, while Parents," says one, "sleep, the

+enemy sows tares."

+

+_In the fourth place,_ another observation which I shall make upon

+the Parable before us, is that a period of separation between _the

+tares and the wheat_ is fixed by our Lord. Here he gives to all his

+people, in all ages and places, most needful and excellent

+instruction and counsel, in their Church state. A rule is here laid

+before them of prudence, meekness, and wisdom. No rash expedients

+have his countenance. No undue severity is admissible by him. As he

+was all meekness and benevolence himself, so he presses, with all the

+weight of his authority and ardour of persuasion, the same temper

+upon all his disciples. They are to be meek and lowly in heart as he

+was. _Judge not,_ says he, _that ye be not judged._--Be more ready to

+take the beam out of your own eye, than the mote out of your

+neighbour's eye. Let a bitter censorious spirit never be exercised.

+Condescension, forbearance, humility and meekness are the temper of

+the Gospel. But we are not to be indifferent about truth, and duty.

+We are to _hold fast_ the form of _sound words,_ the Apostles'

+doctrines;--and to _contend earnestly_ for the faith once delivered

+to the Saints:--to be firm and courageous in our Lord's work. But we

+are not to go and gather up the tares to the danger of the

+wheat--both must stand till the harvest. A day is appointed, in which

+exact justice shall be distributed, and a perfect discrimination will

+be made of characters and principles. The day is that of the harvest.

+And the harvest is the end of the world. _Let both grow together

+until the harvest. And in the time of the harvest I will say to the

+reapers, gather ye together first the tares, and bind them in bundles

+to burn them, but gather the wheat into my barn. The harvest is the

+end of the world: the reapers are the angels. As therefore the tares

+are gathered and burnt in the fire: so shall it be in the end of the

+world. The son of man shall send forth his angels, and they shall

+gather out of his kingdom all things that offend, and them which do

+iniquity! and shall cast them into a furnace of fire, there shall be

+wailing and gnashing of teeth. Then shall the righteous shine forth

+as the sun in the kingdom of their Father._ There is an inimitable

+beauty and grandeur in this account of the end of the righteous and

+wicked, in the day of judgment.

+

+Our blessed Saviour, so much disregarded by impious men--some denying

+his divinity--some his humanity--some his doctrines--some his

+spirit--and some his ordinances, will preside in that awful

+solemnity. Angels will be his attendants. They will be employed as

+agents in carrying on the important transactions of that day. The

+judge will appear in all the majesty of God. For he will come in the

+glory of his Father, with the holy angels. All things will be brought

+to light. The hidden things of dishonesty will be in open day. Such

+forms of guilt will be revealed, as shall strike horror into the

+mind. Clouded characters will clear up. The rotten hearts of false

+professors will be seen--Errors will be unmasked--and all characters

+pass in review. A full and perfect separation will be made by him

+whose eyes are as a flame of fire. We cannot make the separation

+between the tares and the wheat. It must be left with him, who is the

+head of the Church, to dispose of all, according to their works.--And

+he shall render unto every man according to his works.----

+

+_The last observation_ to be made on this Parable, is the different

+fate of the _tares and wheat_; the righteous and wicked. Truth and

+duty will be at last triumphant, and honoured with a glorious reward.

+Error and all evil will be frowned upon and rejected. Nothing but

+Virtue will, in the final result of things, be recompensed. All vice,

+in all its multiplied forms, will be condemned. With the wicked there

+shall be weeping and wailing forever. They must be cast into a

+furnace of fire. They will be rendered as miserable as they have made

+themselves sinful. The more vile the more miserable. The greater

+their turpitude of heart and the more their sins of life, the heavier

+will be their condemnation. All things that offend, and that work

+iniquity shall be gathered out of the kingdom of Christ. The angels

+will be honoured with the office of making the final separation. And

+the righteous will be rewarded forever, and the wicked will be

+punished forever. Our Lord solemnly affirms this. And we may believe

+him with all possible safety. The wheat shall be gathered into the

+barn, and the tares be burnt with fire--be always miserable. _The son

+of man shall send forth his angels, and they shall gather out of his

+kingdom ALL THINGS THAT OFFEND, and which do iniquity and shall cast

+them into a furnace of fire: there shall be wailing and gnashing of

+teeth_--strong expressions to denote remorse and anguish. _Then shall

+the righteous shine forever as the sun in the kingdom of their

+Father._ That there will be as wide a difference in the situation of

+persons, in another world, as there is in their moral characters in

+this, is altogether consonant to the dictates of sober reason, and is

+clearly affirmed in the following words, _Whose fan is in his hand,

+and he will thoroughly purge his floor, and gather his wheat into his

+garner. But he will burn up the chaff with unquenchable fire._ If

+such language as this can be explained away, so as to get rid of the

+doctrine of the perpetuity of future misery; any could, which might

+be used. Besides, it is perfectly consistent with reason, that a

+discrimination should be eternally made, between Virtue and Vice,

+right and wrong, between the precious and vile. If there should not,

+it would infringe upon all our ideas of justice. It is, of course,

+unreasonable to imagine there will not be such a discrimination. The

+judge of all the earth will do, all that is right to be done; and

+nothing but what is so. The wicked, therefore, will go away into

+everlasting punishment, but the righteous into life eternal.--Can any

+thing be more absurd in itself, or contrary to reason and nature, or

+repugnant to revelation, in its whole drift, than to suppose no

+difference will be made by the Lord of the Universe, between the

+_tares and the wheat_--that both will be gathered into one place--and

+no separation be made.--Certainly there is not. How unaccountable is

+it, that any, while they hold to the divinity of the scriptures,

+should affect to believe that all the human race, the wicked as well

+as the righteous, are at last to be admitted to the joys of a

+blissful immortality?--After persons have cast off a belief of the

+scripture, we are not to be surprised that they should embrace any

+error--or even deny a future state of rewards and punishment, and

+adopt, as one article of their Creed, the mortality of the soul. For

+when persons leave the plain truths and principles of the Gospel,

+they are on dangerous ground, and no conjecture can be made, how far

+they may be permitted to proceed in delusion, and vain imaginations,

+in error and vice--they may not stop till they have landed in

+absolute scepticism--or atheism. Hence we are exhorted to be

+_steadfast_--to be _immovable_--to _abound_ in the work of the Lord.

+Hence too we are cautioned against instability of principle--_Meddle

+not with them that are given to change._

+

+Having made the observations upon the Parable of the tares, which

+seemed to be naturally suggested from it, it remains only to close

+the discourse, with some practical improvement.

+

+And our subject may very properly put us upon a close and impartial

+examination of our hearts and ways, that we may know to our

+satisfaction, whether we may rank in the number of the Children of

+the kingdom, the precious grain. The field is the world: the good

+seed are the Children of the kingdom, belong to Christ's kingdom on

+earth, and are heirs of his kingdom of glory, but the tares are the

+Children of the wicked one. In all our inquiries into the state and

+temper of our hearts, we are carefully to guard against

+self-flattery. Man loves to think well of himself, and ill of others.

+In general, he is confident that he is right in principles and

+conduct, and that others, who differ from him, are wrong. Pride,

+self-will, and sinister motives have too much influence over all,

+both in forming their principles, and regulating their conduct. A

+fair outside, and a specious appearance catch many, who have not

+patience to investigate truth and duty, or discernment to descry

+danger, or to detect the insidious arts of the designing. _He saith

+unto them an enemy hath done this._ We are to be upon our guard, lest

+we be led away by the enemy of our souls, and to see that we be true,

+sincere, and upright--that we act upon pure and worthy motives--that

+we keep near to the Saviour of the world in duty--that we abide in

+his doctrines--that we live up to his laws, then shall we have the

+comforts of his spirit, and at last, the rewards of faithful

+followers will be conferred upon us.--What great tenderness has he

+for all his true followers, the Children of the kingdom. Whatever

+evils are permitted to happen, he will watch and guard them--will

+protect them in the midst of all dangers, however alarming, and

+support them in the darkest hours. He has an eye to pity them, and an

+arm to save them. He is the good shepherd that giveth his life for

+the sheep. And his sheep know his voice, and a stranger they will not

+follow.----

+

+2ndly. We learn from what hath been said, how restless and uneasy the

+enemy of God and man is, except he be plotting evil. _The tares are

+the Children of the wicked one. The enemy that sowed them is the

+Devil._ He is a roaring Lion going about seeking whom he may devour.

+His devices are as subtle as numerous. Concealed and out of sight, he

+employs his cunning to ensnare and beguile souls--to ruin the

+incautious--to sow tares, errors and heresies, false principles and

+divisions. _And while men slept, his enemy came, and sowed tares

+among the wheat, and went his way._ He is ever active to do all the

+mischief, in his power, to the truth, to religion, and to the cause

+of God. His policy is deep laid. The factors or agents whom he

+employs, are commonly selected with great skill. He is a liar from

+the beginning; and his attacks are generally begun with

+misrepresenting the truth, and varnishing over error. His kingdom,

+indeed, has always been supported, in the world, by delusion and

+Idolatry--BY IMPULSES, or SUPPOSED DIVINE IMPRESSIONS upon the soul;

+changing himself into an angel of light, is of all others, his most

+subtle device, and the most successful. People are usually seduced

+from the right ways of the Lord, by being made to believe, either by

+corrupt writings, or by artful deceivers, that error is truth--that

+superstition is real piety, and enthusiasm a more spiritual way of

+serving God.--In days of prevailing error and irreligion it is a rich

+consolation to the serious mind, that God reigns: that the enemy of

+souls can carry his corrupt designs against piety and Virtue, no

+further than he is permitted. The wrath of man shall praise God, and

+the remainder thereof he will restrain. Wise ends are to be answered

+in all events that take place, in divine Providence. While it is our

+duty to bewail the evils we behold, our vigilance, and prayerful

+exertions should be awakened, lest we be led away with the error of

+the wicked.--

+

+To conclude all, Let us be persuaded to make it our chief concern in

+life to practise all the great and interesting duties of

+Religion:--to avoid all vicious and evil courses:--to be preserved

+from errors:--to cultivate the benevolence and Charity of the

+Gospel:--to be stedfast in our adherence to him, who died for

+us:--and to abound in the work of the Lord, that so we may be the

+Children of the kingdom, and with the righteous shine forth as the

+Sun in the kingdom of our heavenly Father.--

+

+

+

+DISCOURSE XVIII.

+

+----------

+

+No immediate inspiration or miraculous teachings of the divine spirit

+since the Canon of scripture was closed, or since the Apostolic age.

+

+1 CORINTHIANS xiii. 8.

+

+_Charity never faileth; but whether there be prophecies, they shall

+fail; whether there be tongues, they shall cease; whether there be

+knowledge, it shall vanish away._

+

+Few things have been productive of more confusion and mischief, in

+society as connected with religion or in Churches, than a pretension

+to the immediate inspiration or miraculous teachings of the divine

+spirit, or to a special intimacy with the invisible world, in the

+ordinary ages of Christianity. But strange as it may seem, some have

+risen up in every age and almost or quite every Christian Country,

+who have pretended to an immediate call from heaven, and immediate

+inspiration of the holy Ghost. The same call and the same inspiration

+or miraculous influence precisely as the Apostles, though perhaps,

+not in so full a measure. Such pretenders too have never failed to

+collect followers; some more and some less. As the consequence, they

+have broken up the regular and stated worship of God, the peace and

+order of society as far as they prevailed: have made divisions and

+separations in Religion: and been the direct cause of errors, hatred,

+animosity, confusion, and impiety. To compute the degree of mischief

+done to the best of all causes, that of Virtue and piety, by such

+pretenders, is beyond man's power. For nothing, like this, tends so

+directly to destroy all rational piety, and to throw a discredit on

+all the Redeemer's interest and kingdom.----What will be attempted,

+therefore, in the present discourse, will be to prove, by clear and

+conclusive arguments from scripture, reason, and fact, that there has

+been no immediate inspiration or miraculous teachings of the divine

+spirit since the Canon of scripture was closed, or since the

+Apostolic days.--Then some objections will be invalidated;--and some

+cautions offered to prevent any abuse of the subject;--After which a

+very brief improvement will follow, and close the whole.

+

+The chief thing intended, is to prove by clear and conclusive

+arguments from scripture, reason, and fact, that there has been since

+the Apostolic age, no immediate inspiration, or miraculous teachings

+of the divine spirit.

+

+This subject is of high importance in regard to the interests of

+morality, as well as of Religion. For all pretences to heavenly

+Visions--dreams--immediate impulses from the holy Ghost--miraculous

+gifts--direct and special communications with the world of

+spirits--and messages from the exalted Mediator usually terminate to

+the disadvantage of Morality, as well as dishonour of pure Religion.

+Whatever indeed injures the one, equally injures the other also.

+Because both are most intimately connected. There can be no Religion

+of the right kind without morality. And Morality, which is not

+supported and strengthened by religious principles, is not to be

+depended upon.--What I have to prove is that all pretence, in the

+ordinary ages of Christianity, to any immediate inspiration or

+miraculous influence of the divine spirit is ill-founded--can be

+nothing short of gross delusion and imposture--is mere

+fanaticism[1]--and the surest mark, which can be exhibited, of false

+Teachers, and mistaken notions of Religion.--Before I proceed to the

+proof of this, it may be necessary, in order to prevent

+misapprehension and all wrong ideas of the subject, to state, in as

+plain words as can be used, what kind of divine aid or influence the

+Christian Minister, and the people of God may look for and hope to

+enjoy; and what they actually experience. That the good man, whether

+Minister of the Gospel, or private Christian may depend on, and hope

+for the gracious assistances, or kind influences of the holy Ghost,

+in the way of means, is certainly a scripture-doctrine: a great

+support and rich consolation in times of distress, darkness, and

+doubts, and can be witnessed to by joyful experience.--I believe as

+fully in the doctrines of the gracious influence, of the spirit of

+God, as I do in the divinity of the scriptures, or reality of

+Religion. And this gracious influence, is distinguished, with most

+evident propriety, into the awakening--regenerating--confirming--and

+indwelling influence of the holy spirit. _Paul may plant, and Apollos

+water, but God alone giveth the increase. By grace are ye saved. You

+hath he quickened._ The grace which saves the sinner is free, rich,

+sovereign grace. God will have mercy on whom he will have mercy, and

+compassion on whom he will have compassion. It is divine influence

+which awakens the soul, in conviction of sin. It is divine grace

+which regenerates the soul. Divine grace sanctifies it more and more,

+in the use of the appointed means and ordinances of God, prayer and

+other divine institutions. And divine grace meetens it for glory at

+last. The internal call of the spirit, is the sanctifying work of

+grace on the soul.--And the faithful Minister of the Gospel, in

+diligent study, prayerfulness, meditation--reading the scriptures,

+and collecting and comparing divine truths, may lawfully hope for and

+rely on the gracious assistances, influences, and motions of the holy

+spirit upon his soul. He may hope for divine help to enlighten his

+mind, to impress upon it a deep and affecting sense of divine things,

+to warm his affections, to fix his attention, and to enable him to

+speak forth the words of truth and soberness--to deliver the whole

+counsel of God in the written word, and to speak as a dying man, to

+dying men. This assistance or gracious influence, he at times

+experiences. And this is all he can hope for, or that the word of God

+allows him to pray for, or that any one in these days, ever hath. The

+matter he is to deliver is in the holy scriptures, which he is

+carefully and duly to collect, and arrange, and unfold. He is

+faithfully, diligently, and painfully to study the truths, and

+doctrines, therein contained, and to set them, as far as may be,

+before his fellow-men, in a clear and plain, in a striking and

+affecting light. This is all the influence of grace a Gospel-Minister

+is to expect, or pray for. All beyond this, is beyond the word of

+God, and beyond reason; and is either delusion and error, or

+fanaticism, and a heated imagination.--It may be added that regular,

+learned, and faithful Gospel-Ministers never pretend to any thing

+further, to any thing more than this GRACIOUS INFLUENCE now

+explained. And this, we contend is only to be hoped for, prayed for

+or expected, in a close, diligent, painful

+study--reading--meditation--and seeking to understand aright the holy

+scripture, to learn the revealed truths of God. We profess to go by

+nothing higher. We allow of no other rule of faith and practice. To

+the LAW and TESTIMONY is our Motto. We say, examine all--try

+all--prove all by this standard. By this, all we say--all we teach is

+to be scrutinized. We disown all idea of any IMMEDIATE INSPIRATION or

+miraculous gifts and influence. We come to you, my hearers, only with

+a _thus saith the Lord_ in his written word. We come only in the

+fulness of the _blessing of the Gospel of Christ; knowing only Christ

+Jesus and him crucified,_ not in our own fulness, or sufficiency, or

+inspiration. We disclaim openly all pretensions to an IMMEDIATE CALL

+from heaven, as the Apostles had; we pretend only to an internal call

+of the spirit consisting in a sanctifying work on the soul; between

+these two calls, there is as wide a difference as between any two

+opposite ideas. And in all ages of the Church since the days of the

+Apostles, and among all denominations of Christians the miraculous

+teachings or inspiration of the holy Ghost are never pretended to,

+except by either designing Impostors, or self-deceived enthusiasts.

+All pretence of this nature is held by all orders of Christians, with

+the above exception, to be imposture, and delusion.

+

+_In the first place,_ the scripture states the difference between the

+SANCTIFYING GRACE, and EXTRAORDINARY GIFTS and MIRACULOUS INFLUENCE

+of the holy Ghost. It dwells on this distinction as a most important

+one: particularly in the first three verses, of this chapter, out of

+which the text is chosen. _Though I speak with the tongues of men and

+of angels, and have not Charity, I am become as sounding brass, or a

+tinkling Cymbal. And though I have the gift of prophesy, and

+understand all mysteries, and have all knowledge; and though I have

+all faith so that I could remove mountains, and have not Charity, I

+am nothing. And though I bestow all my goods to feed the poor, and

+though I give my body to be burned, and have not Charity, it

+profiteth me nothing._ Charity here is the same as true love to God

+and man, which is the sum and essence of all Religion. The

+SANCTIFYING GRACE of the holy Ghost implants this in the soul, when

+the sinner is born again of the spirit of God. The implantation of

+this in the soul is regeneration--is the new-birth--or spiritual

+renovation. And this _sanctifying work_ of the spirit upon the soul

+is altogether different from the miraculous gifts and influence of

+the spirit; and infinitely above them. The Apostle in stating this

+difference, puts the _miraculous gifts_ as high as they possibly

+could go, _speaking with the tongues of men and of angels_--the

+_gift_ of prophecy--_understanding_ all mysteries--_having all

+knowledge_--a _miraculous faith,_ that could remove

+mountains--_bestowing all one's_ goods for beneficent purposes--and

+_giving the body to be burned_ in defence of religion. The

+extraordinary gifts and miraculous powers of the holy Ghost were

+common at the first setting up of Christianity. What they were, we

+are plainly told--so plainly that we cannot be ignorant. They were

+immediate inspiration,--prophesying--speaking with tongues never

+before studied--healing the sick by a word--raising the dead--and

+some other extraordinary things. Of these we have a particular

+account in the preceding Chapter. The Apostle opens the Chapter with

+informing us that he is about to treat of _spiritual gifts._ These

+never mean the SANCTIFYING OR RENEWING GRACE of the spirit, but

+always the extraordinary, miraculous power of the spirit, common in

+the first age of Christianity, but which have long since ceased. _Now

+concerning SPIRITUAL GIFTS, brethren, I would not have you ignorant._

+Speaking of the miraculous and extraordinary gifts of the holy Ghost,

+the Apostle says, _the manifestation of the Spirit is given to every

+man to profit withal. For to one is given by the Spirit, the word of

+wisdom; to another the word of knowledge by the same Spirit; to

+another the gifts of healing by the same Spirit: to another the

+working of miracles; to another prophecy: to another discernment of

+spirits: to another divers kinds of tongues: to another

+interpretation of tongues._ These are the extraordinary gifts of the

+spirit, common in the Apostolic age, and called the BAPTISM of the

+holy Ghost, by John the baptist, by Christ, and by his Apostles.

+_This was the manifestation of the Spirit given to every man to

+profit withal._--Every man, that is, who had these spiritual gifts

+was to use them for the profit and edification of others. And he knew

+he had them, by being enabled to work miracles, to actually heal the

+sick--to foretel future events--to speak with tongues never before

+studied, and to raise the dead. For actually working miracles is the

+only way a person can know himself, or show to others that he has

+SPIRITUAL GIFTS. These miraculous gifts now have no existence in the

+Christian Church. They ceased when unnecessary. And inspiration

+ceased when the canon of scripture was completed. These miraculous

+gifts and inspiration the Apostles and first Christians had. This is

+clear from the whole scripture. And accordingly, Mark xvi. 20, it is

+said, _And they went forth, and preached every where, the Lord

+working with them, and confirming the word with signs following._

+Again--Heb. ii. 3, 4. _How shall we escape if neglect so great

+salvation, which at the first began to be spoken by the Lord, and was

+confirmed unto us by them that heard him; God also bearing them

+witness, both with signs, and wonders, and with divers miracles, and

+gifts of the holy Ghost, according to his own will?_

+

+2dly. That these signs, or extraordinary gifts and miraculous powers

+of the holy Ghost were to cease, and not to abide in the Church is

+declared in so many words in the text. _Charity never faileth, but

+whether there be prophesies, they shall fail, whether there be

+tongues, they shall cease, whether there be knowledge it shall vanish

+away._ The Apostle uses a variety of very lively and expressive terms

+to shew that ALL miraculous gifts of the spirit were to cease, and

+not to continue in the Church. They shall fail. They shall cease.

+They shall vanish away. No language can prove to us that no such

+gifts are possesed by Ministers and Christians, in the ordinary ages

+of Christianity, if this do not. They are to be done away--to be no

+more. But the graces of the spirit, or holy tempers of the Gospel are

+to continue forever.--_But now abideth faith, hope, and charity,

+these three, but the greatest of these is charity._ Immediate

+inspiration, or immediate Calls from God ceased then, when the

+Gospel-State of things was fully arranged, and the holy Scriptures

+finished by the Apostles.----

+

+3dly. Miraculous gifts and endowments, immediate inspiration and

+calls were unnecessary after the Scriptures were finished, and the

+Gospel kingdom was full arranged, and therefore were discontinued. At

+the beginning of the Gospel kingdom, they were absolutely necessary

+to prove the truth of Christ's mission--and the mission of his

+Apostles,--and to spread among all nations the glad tidings of the

+Gospel. No evidence of Christ's mission, could be so good, suitable,

+or powerful with all orders of men, as miracles. They were a species

+of proof adapted to all capacities, and suited to work conviction

+upon all minds. The unlearned as well as the learned could judge of

+them. No brilliancy of genius, or extent of erudition was necessary

+to see their force. All persons, who had the external senses, eyes

+and ears, could judge of them. But when once confirmed and

+established, Religion needs them not. And if it need them not, they

+will not be repeated, or continued. For God does nothing in vain;

+neither will he exert his almighty power when it will answer no good

+and valuable purpose, much less where it could manifestly be of very

+great disservice to the cause of truth. Besides, the Apostle prefers

+the _graces_ or sanctifying operations, far above the miraculous

+gifts of the spirit.--_And now show I unto you a more excellent way._

+

+4thly. If any Christians or Ministers of the Gospel in the ordinary

+ages of Christianity have the extraordinary gifts or miraculous

+teachings and powers of the holy Ghost, his immediate inspiration,

+they would be INFALLIBLE GUIDES in things of religion, both doctrines

+and worship. They would be so, as much as, and precisely in the same

+sense as the Apostles. But to admit that all real Christians, or true

+Gospel-Ministers are _infallible guides_ in the Church, would be to

+admit a principle dangerous to the very existence of all religion,

+and which would inevitably overturn the whole Gospel. To admit that

+Christ's true ministers, or that private Christians are _immediately

+inspired,_ as the Apostles were, is to admit that they are

+_infallible guides._ Then we can no more dispute them, or object

+against any thing they preach--or say--or do than we can against the

+holy Apostles. Every word they speak under this inspiring influence

+of the holy Ghost, is authentic. Every tenet which they advance is as

+true as the FOUR GOSPELS, and has the broad seal of heaven upon it.

+If this be the case, we ought to obey them, and to receive every word

+they say, as fully as we do the holy Scriptures, or the Saviour

+himself. This being the case, all they deliver is inspired truth--the

+revealed will of God; and it is at our peril to disbelieve. But can

+this be so? Then _these inspired_ Christians or Ministers can make,

+or unmake Scripture at pleasure:--can abolish ordinances--can erect a

+new _dispensation_--can act in God's stead.--Then all must bow before

+them. Churches must fall; human learning must fall--ordinances and

+stated worship of God disappear, if they say so.--But such pretenders

+to immediate inspiration and miraculous gifts must prove their

+pretensions. We deny them. We boldly affirm that there is no such

+thing on earth as any person or persons, man or body of men having

+the immediate inspiration and miraculous gifts of the spirit, as the

+Apostles had. We have a right from scripture to say so. If any

+pretend to have, we demand of them to prove it. They must not say so,

+unless they can show it to us. We challenge them to come forward and

+prove it. We dare not, out of reverence to the scriptures, and the

+author of our holy Religion, take their word for it. It would be

+impiety in us to do it--horrible wickedness to countenance or credit

+such high pretences. They must prove their claims, as the Apostles

+did, by WORKS--by MIRACLES. No other proof is admissible. When they

+do this, we will bow before them. We will credit them. But until they

+do, we are bound to hold them as _deceivers_ and _impostors._ All

+pretence now in this age of Christianity to _immediate

+inspiration_--to _miraculous powers and teachings,_ where no evidence

+is given, to confirm such pretence, is blasphemy. When your own

+Ministers of the Gospel pretend any such thing, my hearers, that

+moment reject them as impostors, as deceivers, or believe them under

+an awful self-delusion. This is a point of the highest moment; we

+will do to attend most critically to it; and once for all fix our

+opinion.

+

+5thly. Another proof that the extraordinary gifts and inspiration or

+miraculous teachings of the holy Ghost, have ceased is, that they

+would, if continued, defeat their own purpose. They would intirely

+supersede all study, all learning--all diligence, and pains to

+understand the Scriptures, or to acquire useful knowledge. They would

+then befriend an indolent temper and nourish pride and self-conceit.

+They had not this effect upon the Apostles, but the opposite, because

+they were _peculiarly_ raised up to propagate over the world, a new

+religion. They had not time to study or learn the various languages

+of the nations among whom they were sent to preach the Gospel. They

+had every thing to call forth all their exertions. But we are in a

+very different situation. And he that hath eyes to see, must know

+that we are.----Besides, make the supposition, that miracles were

+constantly repeated, the question is asked, how could we distinguish

+them from the common stated operations of the laws of nature? If you

+saw every day the dead raised, as you do the sun rise and set, and

+heard the dumb speak--or perceived a voice evidently from heaven, how

+could you know what is a miracle, and what is not? The continuance of

+the miraculous gifts in the Church, would defeat itself--would bring

+all things into confusion--would open a door to all vain-conceited,

+self-opinionated men to do mischief--would render useless the word of

+God--would take away the _chief reasons_ for reading it--would feed

+pride--would promote self-importance--and be a source of endless

+contention.--With what important airs would the pretender to

+immediate inspiration come forth to mankind, and demand, as a tyrant

+over their consciences, implicit obedience!

+

+6thly. If persons have this _immediate inspiration_ and miraculous

+teachings of the holy Ghost, they could not be tried by the written

+word of God. They would be above it--might add to it--and take from

+it, at will. They might set it wholly aside. The consequence would be

+the scriptures never could be completed. But we know they are

+completed. How do we know this? Where is the text which tells us

+this? How do we know but that there may be more _revelations_ from

+God, by dreams--visions--impressions extraordinary upon the mind--by

+immediate inspiration?--We have clear, full, and undeniable proof, in

+these remarkable words at the end of scripture. _For I testify unto

+every man that heareth the words of the prophesy of this book, if any

+man shall add unto these things, God shall add unto him the plagues

+that are written in this book. And if any man shall take away from

+the words of the prophesy of this book, God shall take away his part

+out of the book of life, and out of the holy city, and from the

+things which are written in this book. He who testifieth these

+things, saith surely, I come quickly. Amen, even so come Lord Jesus._

+Here is a plain, proof, that no person since the Canon of scripture

+was closed, is inspired to reveal to us, or to tell us, by the

+spirit's infallible teachings, the will of God. No person therefore

+has been _inspired immediately_ since the Apostolic age. We may not

+add to, or take from the _revealed will_ of God. But if any be

+inspired immediately, or speak as the holy Ghost moves them--if what

+they deliver, under such supposed inspiration be immediately handed

+in to them, both matter and words, as in the case of the Apostles,

+they may of right add to, or take from the standing revelation of

+God's will. And we are as much obliged to hear them, as to hear Moses

+and the prophets, Christ and the Apostles.

+

+7thly. The scripture declares to us, it is a SUFFICIENT rule of

+itself, in all matters of belief and practice. While I plead the

+intire sufficiency of scripture, I am pleading its honours--I am

+pleading a most important protestant doctrine against all human

+additions, supplements, traditions and commandments. It has then

+every doctrine--every truth--every duty--every promise--every

+hope--every threatening--every motive--every call which can be

+needful, or useful to furnish for all good works on earth and

+happiness in heaven. It has whatever is requisite either for the

+edification of the saint--the conviction and conversion of the

+sinner, the benefit of man and glory of God in the way of

+instruction, direction, exhortation, or command. There is no

+superfluity or defect in its ordinances, its laws, its prospects, its

+invitations, its warnings, its offers, and consolations. If it should

+please the Supreme Being to give us a Revelation at all of his mind

+and will, and of our duty and obligations; he would give, a full

+one--a proper one containing nothing redundant,--a sufficient one

+lacking nothing--one that would, all things taken into view, the

+state of the world, the nature of man, and his own divine nature, be

+the best which could be given. We may foolishly object and say it

+contains too much, or too little--is vague and indefinite in its

+statement of doctrines--is not worded with legal precision--is too

+full of narrative, or too sparing. But we are not competent judges

+when a divine revelation is just as it should be. We must rest

+satisfied that God is always guided by infinite wisdom, knowledge,

+and goodness. It was at his mere sovereign pleasure, whether to

+vouchsafe a revelation of his will to man, or to leave him to the

+sole guidance of reason in matters of Religion, and to the fatal

+effects of his Apostacy. But when he determined upon granting him

+one, he was bound by his eternal attributes, wisdom, knowledge and

+goodness to grant one clear, full, and sufficient: to be an

+infallible guide--to be above all others--and to be always regarded,

+as the only standard of truth and duty. Would we, then, know who, and

+what God is--who and what his son, our Saviour is, what our duty is,

+what the nature of religion is, or any part of it--what doctrines are

+to be admitted, what the divine ordinances are, we are to consult and

+hearken to this infallible guide. All controversies are to be decided

+by it. All schemes of religion to be examined by it. All our

+consciences to be regulated by it. All our hopes as Christians, all

+our views and inward exercises--all impressions that may, from time

+to time, be made upon our minds are to be tried by it.--That it is a

+sufficient and perfect rule--the PRIMARY rule by which all spirits,

+or supposed light are to be tried is plain from the following

+passages. _The law of the Lord is perfect converting the soul: the

+testimony of the Lord is sure making wise the simple: the statutes of

+the Lord are right rejoicing the heart: the commandments of the Lord

+is pure enlightening the eyes: the fear of the Lord is clean enduring

+forever; the judgments of the Lord are true and righteous altogether.

+More to be desired are they than gold, yea, than much fine gold:

+sweeter also than honey or the honey-comb.--Thy word is a lamp unto

+my feet, and a light unto my path.--O how love I thy law, it is my

+meditation all the day.--How shall a young man cleanse his ways, by

+taking heed thereunto according to thy word.--If they hear not Moses

+and the prophets, neither will they be persuaded though one should

+rise from the dead.--The words that I speak to you, they are life and

+spirit.--Lord to whom should we go for thou hast the words of eternal

+life?--And that from a Child thou hast known the holy scriptures,

+which are able to make thee wise unto salvation through faith in

+Jesus Christ.--All scripture is given by inspiration of God and is

+profitable for doctrine, for reproof, for correction, for instruction

+in righteousness: that the man of God may be perfect, thoroughly

+furnished unto all good works._--Is it possible for language more

+fully to declare that the scripture is intirely sufficient for our

+direction in the way to happiness, or our only infallible guide? That

+they are so, is likewise evident from their being represented as a

+_treasure,_ as _precious,_ as _sweet,_ as _light,_ and _glory,_ and

+the HOLY scriptures, and from our being commanded not to make it of

+none effect by our traditions, and not to add so much as one word to

+it, or to take one word from it, in the affecting passage cited,

+under the last argument. Now if the word of God, as we usually term

+the scriptures, be such a full, sufficient, and perfect guide in

+things of Religion, in faith and practice, in doctrine and duty, then

+it will follow that since the canon of scripture was closed, no one

+man, body of men or person on earth has been _divinely inspired_ as

+the Apostles were immediately, or favoured with the miraculous

+teachings of the holy Ghost. If we have a full and complete standing

+Revelation, there can be no need of any miraculous teachings, or

+immediate inspiration. If we have a guide above the word of God, it

+must be because that is an imperfect and defective rule. There cannot

+be two perfect guides, scripture and spirit. One or the other must be

+superior; be the primary and only infallible guide. They cannot be

+both equal in authority. If, then, any have the inspiration of the

+holy Ghost, or only speak as they are moved and impelled or driven

+thereto, the word of God is made of none effect, is wholly set aside,

+and is to be understood and interpreted by that spirit. There is then

+no immediate inspiration of the holy Ghost in this age of

+Christianity.

+

+8thly. The last argument which will now be mentioned to prove that no

+person or body of men since the scripture was completed by the

+Apostle John, in his Apocalypse ever had the immediate inspiration or

+_infallible_ leadings and guidings of the holy Ghost is that we are

+commanded to try the spirits whether they be of God or not, and from

+the directions given to Ministers of Christ, to study, meditate, and

+read, and the frequent descriptions of their qualifications to

+minister in holy things. We are expressly commanded to try the

+spirits whether they be of God or not. _Beloved, believe not every

+spirit; but try the spirits whether they be of God, because many

+false prophets are gone out into the world._ We are here forbidden to

+believe every pretence to an immediate call from God, as a true

+Gospel-Teacher. For there are _false_ prophets. We are not to admit

+or wish success to every pretender to the honourable work of a Gospel

+Minister. Why, _because many false prophets are gone out into the

+world._ Their object is to deceive and lead people from the truth. By

+their fruits we are to know them. We, as Christians, are to try them

+and their doctrines. What rule of trial is given us? There must be an

+_infallible_ one. The very command to try them, necessarily implies

+that we have a rule, by which to do it, a true, an _infallible_ rule.

+We have so: and that is the written word of God. It will be readily

+acknowledged by all, it is presumed, that _false_ Teachers and

+_false_ prophets have always been in the world, to perplex and

+disquiet the minds of God's people, and to sow discord among

+brethren. And certainly there is no rule by which to try, detect, and

+discard such, but the written word. Here we must hold. Here we must

+build, or we are gone. We have no certain guide WITHIN us to direct

+us in the trial of the spirits.----Further, Gospel-ministers are

+commanded to study--to read--to pray--to be wholly devoted to

+study--to hold fast to the form of sound words--to oppose error--to

+be workmen that need not to be ashamed, rightly dividing the word of

+truth--to give a portion to all in due season:--their qualifications

+likewise are largely described--they are required to make full proof

+of their Ministry--to take heed to themselves and their doctrine,

+that they may as instruments, save themselves and them that hear

+them. But if they have the miraculous teachings, light, guidance, and

+immediate inspiration of the holy Ghost, how absurd would all this

+be! how useless! It would be folly in the extreme.----The conclusion

+of the whole is that no man, no sect, no Communion of Christians, no

+body of men, no person male or female, have now, or ever had, since

+the canon of Scripture was closed, or ever will have to the end of

+the world, the IMMEDIATE INSPIRATION, or miraculous teachings,

+leadings, and guidance of the holy Ghost, as the Apostles had.

+Consequently all pretenders to this, are either DECEIVERS or

+DECEIVED.--It will be sufficient to add here, that in the various

+ages of the Church, some have risen up with pretences to immediate

+inspiration, and have unhappily diffused abroad fanaticism and

+delusion.--It would be easy to mention many instances of a striking

+nature. But this would swell this discourse to too great a size.

+Every one who will be at the pains, or has leisure to consult any

+good ecclesiastical history, will see for himself the follies, the

+errors, and the blasphemies of such pretenders. While we remark this,

+we cannot but lament the evil done to the cause of Christianity by

+them. As a gratification of spiritual pride, man is prone to avow

+that there subsists between him and the invisible world, a peculiar

+intimacy, that extraordinary CELESTIAL communications are made to

+him. The ignorant, being fond of what is marvellous, or has the air

+of being extraordinary, embrace the wild notions broached by

+pretenders to inspiration, and heedlessly follow them; admire

+them;--and resort to them, contrary to all reason--and to the tender

+entreaties of the wise and reflecting. Time has always disproved such

+claims to miraculous teachings. And the delusions, excited by them,

+die away. Happy is it for man, that this is the case.----

+

+In the Roman catholic Church, there has been often, among some of its

+orders, on particular occasions, where interest was greatly

+concerned, high pretence to miraculous powers. And the common people,

+in the Roman catholic countries being extremely ignorant, have fully

+believed in the existence of such powers. But when their pretended

+miracles have been closely inspected, and critically examined, they

+have uniformly been discovered to be mere cheat, and imposture. The

+_man of sin_ is to be known by lying wonders. The pretence of

+miraculous powers is a mark of Antichrist. Many of the Romish writers

+describe with much pomp of language the number and greatness of their

+miracles. St. Paul speaking of Antichrist, says, _Even him whose

+coming is after the working of Satan, with all power, and signs, and

+lying wonders, and with all deceivableness of unrighteousness._ Lying

+wonders--fictitious miracles characterise the superstition of the

+Romish Church.

+

+The immediate inspiration of the holy Ghost ceased, when the canon of

+scripture was closed. But it is generally believed that the _power_

+of working miracles was continued some longer, and gradually was

+withheld, till at length, in the age, or age but one next to the

+Apostles, it was wholly withdrawn from the Church, as unnecessary. It

+is the general opinion that the age of miracles ended next, or next

+but one after the Apostolic age. It is impossible however from

+ecclesiastical history, to determine precisely the very point of

+time, when the power of working signs and wonders ceased. But from

+the arguments above alledged, it seems that _divine inspiration_

+ended when the scripture was compleated. I make a distinction between

+_divine immediate inspiration,_ and the other extraordinary gifts of

+the holy Ghost. And such a distinction, it is apprehended, is founded

+in reason. It might be necessary that the one should be continued

+longer than the other. The general opinion is well expressed by a

+justly celebrated ecclesiastical historian, who refers to several

+learned authors, as witnesses. "It is easier," says he, "to conceive

+than to express, how much, the miraculous powers, and extraordinary

+gifts, which were displayed in the ministry of the first heralds of

+the Gospel, contributed to enlarge the bounds of the Church. These

+gifts, however, which were given for wise and important reasons,

+began gradually to diminish in proportion, as the reasons ceased, for

+which they were conferred. And accordingly when almost all nations

+were enlightened with the truth, and the number of christian Churches

+increased daily in all places, then the miraculous gift of tongues

+began gradually to decrease. It appears, at the same time, from

+unexceptionable testimonies, that the other extraordinary gifts, with

+which the omnipotence and wisdom of the Most High had so richly

+endowed the rising Church, were in several places continued, during

+this," the age next after the Apostles. And perhaps we may, upon

+sufficient testimony, believe that miraculous powers were not wholly

+withdrawn from the Church till, in the third Century, though it was

+seldom, indeed, that any were enabled to perform miracles, in this

+age.--With respect to the _miraculous Cross,_ as it is called, which

+the Emperor Constantine solemnly declared he had seen in the air,

+about noon, I cannot believe that God, interposed by such a

+stupendous miracle to establish the wavering Faith of the Emperor.--I

+join in opinion with those who consider this famous Cross as a vision

+presented to the Emperor in a dream, with the remarkable inscription,

+_hac vice,_ that is, _in this Conquer._----

+

+The second thing proposed, was to invalidate the objections which may

+be made on this subject.--There is but one thing which can be said to

+favour the idea that Christians and Christian Ministers are endowed,

+in the ordinary ages of the Gospel, with divine inspiration, and the

+immediate miraculous teachings of the holy Ghost, and that is, these

+are often mentioned in the word of God. Pretenders to _immediate

+inspiration_ and a _heavenly call,_ in an extraordinary manner, as

+the Apostles and first heralds of the Gospel had, keep themselves in

+countenance, and deceive themselves by applying all the promises,

+which were peculiar to _these,_ to themselves. They are, we know,

+many texts of scripture which speak of a _miraculous faith_--of

+direct inspiration--and of other extraordinary _spiritual gifts._

+These we contend, and for the reasons and arguments adduced and

+illustrated in this discourse, were peculiar to the Apostles, and

+Christians in the Apostolic, and next ages.--When Jesus Christ, first

+opened his Gospel kingdom, he endowed his disciples with the power of

+working miracles. _As ye go,_ says he, _preach, saying the kingdom of

+heaven is at hand--heal the sick--cleanse the lepers--raise the

+dead--cast out devils--freely ye have received, freely give._--But in

+process of time these miraculous powers, as it would be natural to

+expect, considering what human nature is, and always has been, were

+grossly perverted to mercenary and selfish purposes. Simon the

+sorcerer wanted to purchase them with money, in the Apostle's day,

+that he might aggrandize himself, and make _gain._ And in about an

+age after this, they were actually made merchandise of, if credit may

+be given to the most respectable witnesses.--Christ told his inspired

+Apostles that they had no need of study--that the holy Ghost, by its

+movings on their souls, would impart to them what they should

+deliver, or preach, and especially when arraigned before civil

+magistrates. _But when they,_ continues the Redeemer, _shall deliver

+you up, take no thought, how or what ye shall speak, for it shall be

+given to you, in that very hour, what ye shall speak. For it is not

+ye that speak, but the spirit of your father which speaketh in

+you._--Again, _But when they shall lead you, and deliver you up, take

+no thought before hand what ye shall speak; neither do ye

+premeditate: but whatsoever shall be given you in that hour, that

+speak ye: for it is not ye that speak, but the holy Ghost._ This

+promise hath no reference, not even the remotest, to Ministers of the

+Gospel, in the ordinary ages of Christianity, but was spoken

+immediately to the _special_ disciples or Apostles of our Lord. To

+them therefore it belongs, and to no others. They were, on particular

+occasions, immediately supplied from the holy Ghost, both with words

+and thoughts. They therefore were forbidden to take thought before

+hand, or to study, and premeditate. Premeditation or study was

+altogether unnecessary for them. The spirit of God immediately gave

+them the matter to be spoken, and the language in which it was to be

+spoken. For ministers of the blessed Jesus, or private Christians to

+take this promise to themselves in the ordinary ages of the Gospel is

+an awful perversion of scripture--is presumption--is meddling with

+that, to which they have no right. The great reasons why they are not

+_thus inspired,_ or why they have no interest in this promise, have

+been largely considered in this discourse: and, I trust, made clear

+to all, who have eyes to see, or ears to hear.--

+

+A miraculous faith is spoken of, in these two following passages.

+_And the Lord said, if ye had faith as a grain of mustard seed, ye

+might say unto this sycamine tree, be thou plucked up by the root,

+and be thou planted in the midst of the sea; and it should obey

+you.--And though,_ says Apostle Paul, _I have all faith, so that I

+could remove mountains._ This kind of faith was peculiar to the

+Apostles, and Christians in the first ages. A faith of miracles is

+totally different from a saving Gospel-faith. If we could make them

+one and the same, we confound two things which are wholly different,

+contradict the scripture, and shew our own ignorance. If we would

+rightly understand, and not pervert scripture to our own destruction,

+as many do, we must look at the occasion, connexion, the persons of

+whom, or to whom the words are spoken, or the promise made. The root

+of almost all delusions, and pretences to immediate inspiration, or

+miraculous teachings and gifts is, persons now apply to themselves,

+what was only true of, or applicable to the Apostles, and primitive

+Christians; or Christians in the age of the Apostles. This

+misapplication of scripture has been a fruitful source of error and

+mischief in religion.----

+

+Having removed the objections which might occur on this subject, I

+shall add a caution or two, which all ought to remember.----

+

+1stly. And we ought always to beware of taking scripture contrary to

+its intention, and making it speak any thing we please; and never

+confound the _sanctifying grace,_ with the _extraordinary gifts_ and

+_miraculous powers_ of the holy Ghost. The _graces_ of the spirit,

+and the _gifts_ of the spirit are altogether different--there were

+the _gifts_ in the Apostolic days, where there were not the _graces,_

+or a holy heart and holy life. And in the ordinary ages of the

+Gospel, where there are no _spiritual_ and _holy_ tempers of heart.

+Gifts are highly to be valued--are not to lift up the possessor of

+them with spiritual pride; but are imparted for the good of the

+Church. But the _best gifts_ are far short of the least spark of

+_sanctifying grace._

+

+2dly. Be cautioned about your notions of a Gospel-Minister, and his

+qualifications. He is not qualified for the office and duty or work,

+by _any miraculous gifts_ or _immediate inspiration._ None can

+pretend to this except from ignorance--or pride--or self-conceit--or

+delusion.

+

+3dly. Stand in horror at the bare idea of any one pretending to any

+guide in religion superior to the word of God; or laying claim to

+miraculous gifts and inspiration.--Bid him who pretend this, to prove

+his pretence by the necessary arguments--ACTUALLY WORKING

+MIRACLES:--or retire in haste from him as a deluded man, or base

+impostor----_And then if any man shall say to you lo! here is Christ:

+or lo! he is there; believe him not.--For false Christs, and false

+prophets shall rise, and shall show signs and wonders to seduce if it

+were possible even the elect._

+

+A very brief improvement will conclude the discourse.----

+

+Hence learn the duty of trying the spirits. _Beloved, believe not

+every spirit: but try the spirits whether they are of God; because

+many false prophets are gone out into the world._ What friendly

+advice is this! How absolutely necessary! Try them. Try all who

+pretend to come with a new religion--a new faith--a new order, who

+profess to be _immediately inspired of God._ Such there have been in

+all ages. To the law and Testimony: here is your rule--a certain

+rule--an infallible rule--a rule which can never change. Be always

+armed against imposture. Again----Learn hence the danger of

+enthusiasm or impulses, visions and impressions on the mind of an

+extraordinary kind. We are all liable to be deceived by them. Many

+have been to their ruin. We may be. There is something strange

+something unaccountable in human nature that falls in with what

+claims to come from the God of all grace, as a special communication,

+or direction. No man can tell what fanaticism, or a heated

+imagination, or an erroneous conscience will do. We may all be given

+up to believe a lie--strong delusion may be sent upon us. We may be

+amazingly confident in error. Fanaticism may be called a kind of

+religious delirium. While then you are under advantages to form your

+religious sentiments, be anxious to do it, on the subject now

+discussed--and the Christian system in general.----May the good

+spirit of God lead us into THE TRUTH as it is in Jesus. Amen.

+

+

+FOOTNOTES

+

+ [1] When I use the words fanaticism and enthusiasm in this or

+     any of these discourses--I do not mean to have implied in

+     the most distant manner any censure or dislike of the warm

+     and rational fervours of Piety, or deep and serious

+     engagedness about the all important concerns of Religion.

+     This is sometimes the implication. When it is; a real

+     injury is done to the cause of God and truth.--On this

+     point, I am much pleased with the following remark of

+     Archbishop SECKER, Vol. 1. Sermon x. page 228. "It is an

+     extensively mischievous practice, when men join in loose

+     harangues against enthusiasm and superstition, without

+     putting in due cautions to distinguish them from the most

+     rational feelings of love and marks of respect to our

+     Maker, Redeemer, and sanctifier which Christianity hath

+     enjoined."

+

+

+

+DISCOURSE XIX.

+

+----------

+

+Sinless perfection unattainable in this Life.

+

+1 JOHN i. 8.

+

+_If we say that we have no sin, we deceive ourselves, and the truth

+is not in us._

+

+The great foundation-principles of the Christian Religion are so

+plain in themselves, that it would be natural to conclude, that none

+who admit its reality, could be found who should be able either to

+controvert or deny them. For the principles of Christian doctrine,

+which are really necessary to salvation, are not only few in number,

+but most clearly revealed, and repeatedly urged. To these the Apostle

+refers when he says.--_For when for the time ye ought to be teachers,

+ye have need that one teach you again which be the first principles

+of the Oracles of God. These first principles of the Oracles of God_

+are the truths, which are obviously essential to the very existence

+of all Religion. There are, according to the Apostle, what may be

+termed with strict propriety _the first principles_ of the Oracles of

+God. These may be easily comprehended by all, who pay any due

+attention to the important subject of Religion.--Every art indeed or

+science has, and must of necessity have what may be pertinently

+termed _first principles,_ on which all the rest are built, and from

+which they flow. These must be clearly understood, before we can

+arrive at any considerable degree of excellence. No where is this

+more eminently the case, than in the science of Religion, the most

+valuable and interesting of all the subjects, to which mankind ever

+paid their attention, or which they were ever called, in duty, to

+examine. But on no subject, however, through the depravation of the

+moral powers of the soul, are they so liable to fall into pernicious

+errors. Such, it is conceived, is the notion that a _sinless

+perfection_ is _attainable_ in the present state of being.

+

+The words now read, and selected for present meditation, most

+expressly declare that no one since THE FALL ever reached, or can in

+this life reach such a state, in which he can with truth say, that he

+commits no sin in thought, word, or deed. _If we say that we have no

+sin, we deceive ourselves and the truth is not in us. To say that we

+have no sin,_ is to say that we do not offend in heart or conduct

+against God or his law; against the Saviour of the world or his

+Gospel; against our duty to our neighbour or ourselves. _To say that

+we have no sin,_ is to say that we are entirely free from any remains

+of corrupt nature, any evil passion or propensity, and totally pure

+as the angels of God in heaven, according to the measure of our

+rational powers and faculties.--Now if we say this, _we deceive

+ourselves and the truth is not in us._ Being puffed up with spiritual

+pride we are deluded by our own vain imaginations, _and the truth is

+not in us._ We are ignorant of the true doctrines of the Gospel. We

+are building up ourselves with a hope, which will mock and disappoint

+us, in the end; and when Eternity shall open upon us, we shall find

+we were far off indeed from sinless perfection.

+

+The Apostle, in the foregoing verses, having said that _God is

+light,_ that is, a perfectly holy and happy Being, assures us that we

+cannot have fellowship with him, if _we walk in darkness_;--and that

+in order to have communion with God, and an interest in the

+all-cleansing blood of Jesus Christ, we must _walk in the light,_ the

+light of truth and duty. _This then is the message which we have

+heard of him, and declare unto you, that God is light, and in him is

+no darkness at all. If we say that we have fellowship with him and

+walk in darkness, we lie and do not the truth. But if we walk in the

+light, as he is in the light, we have fellowship one with another,

+and the blood of Jesus Christ, his son, cleanseth us from all sin._

+But lest this expression, _cleanseth us from all sin,_ should be

+perverted, he adds, _if we say we have no sin, we deceive ourselves,

+and the truth is not in us._ The blood of Jesus Christ cleanseth us

+from all sin, as it wholly expiates or washes away the guilt of sin.

+The good man is justified from all sin, but he is sanctified but in

+part.--The completeness of our justified state, as Christians, is

+urged in the next verse. _If we confess our sins, he is faithful and

+just to forgive us our sins, and to cleanse us from all

+unrighteousness._ But lest this phrase, _cleansing us from all

+unrighteousness,_ should be misunderstood or misapplied, he

+immediately subjoins, you are not to conceive that you, when freely

+and fully pardoned, have no remaining sin in your hearts: _If we say

+that we have not sinned, we make him a liar, and his word is not in

+us. His word is not in us._ We know nothing of divine truth as we

+ought to know.----

+

+After thus introducing and opening the words--what is proposed

+

+I. Is to prove from scripture, reason, and experience that sinless

+perfection is not attainable in this world.----And----

+

+II. Then, some objections will be obviated.

+

+I. The first thing intended is to offer the arguments from scripture,

+reason, and experience, to prove that sinless perfection is not

+attainable in this life.----

+

+We should naturally conclude that no person, in his right mind, could

+believe that he himself or others were perfect, wholly free from all

+remains of sin, if there were any just views of the strictness of the

+divine law entertained. But there have been found some, in the

+various ages of the Church, who have professed to have arrived at the

+state of such exalted goodness as to be as perfect and pure,

+according to their natural capacities, as the angels of God in

+heaven.--But most full and express is the word of God in declaring,

+that there is no such thing as perfection in grace in this world. The

+passages of divine truth, which declare this, are so plain, that it

+is astonishing that any one, who hath a real belief in the divinity

+of the scriptures, should ever be able to persuade himself, that

+sinless perfection is among the attainments of Christians in this

+world.--

+

+The text, we conceive, is so express as to be incapable of being

+construed by the ingenuity of man, or the arts of sophistry, to

+another meaning. A talent at perverting scripture, which some possess

+and delight to exercise, frequently surprises us with its efforts;

+and that is misapplied and distorted, which we should suppose

+impossible to be misapplied. _If we say we have no sin, we deceive

+ourselves, and the truth is not in us._ To say or believe we have no

+sin, or have attained to a state of perfection in Grace, is to impose

+upon and delude ourselves:--And that in a very high degree. _We

+deceive ourselves._ And not only so, _but the truth is not in us._ We

+do not speak _the truth,_ or believe _the truth,_ or know _the

+truth._ We misapprehend the nature of Christ's spiritual Religion,

+and its plainest and most important doctrines.--Again, _if we say we

+have not sinned, we make him a liar, and his word is not in us._ Than

+this no language can be more strong or peremptory. If we say we have

+not sinned for any given time, or never have sinned, we are justly

+chargeable with imputing to the God of truth a falsehood, and his

+word is not in us--we are destitute of a right knowledge of his law,

+perfections, word, and will. If _any person say_ he hath not sinned,

+suppose for one day, week, or month, he _makes God a liar, and his_

+divine _word is not in him._--The Apostle James perfectly agrees with

+the beloved disciple on this subject. He remarks thus: _For in many

+things WE ALL offend--WE OFFEND ALL._ If this be so, no mere man

+since the fall, now is, has been, or will be sinlessly holy in this

+life. No man can be found who doth not offend in many things. No one

+but daily doth break the divine law in thought, word, and deed. If

+any one can be produced, who does not offend _in many things,_ then

+the Apostle James does not speak true. His words are; _in many things

+we offend all._ To offend is to do wrong. All then do wrong in many

+things. St. Paul likewise is most express and full in declaring that

+there is no sinless perfection on earth. His words are, _for we know

+in part, and we prophesy in part. But when that which is perfect is

+come, then that which is in part shall be done away.--But now we see

+through a glass darkly; but then face to face, now I know in part;

+but then shall I know even as also I am known._ Here we are told the

+present state is an imperfect state, and that the future in heaven is

+a perfect state, perfect in knowledge, in holiness, in all that is

+excellent. The Apostle carefully distinguishes the present and future

+state of the good man. On earth his knowledge is low, small, and

+defective; in heaven it will be full, glorious, and perfect.

+

+In the old Testament the same doctrine is explicitly revealed. Both

+the old and new-Testament speak one and the same doctrine, and both

+rest on the same divine authority. Eccle. vii. 20. _For there is not

+a just man upon earth that doeth good and sinneth not._ Not one man

+on earth is there, who is perfect in goodness. No person is shielded

+with the armour of Virtue, as never to transgress any moral rule. No

+one perfect in piety and morality can be produced or ever

+could.--_For,_ 2 Chron. vi. 36, _there is no man which sinneth not._

+How full and positive are these words! Sinless holiness, then, is

+never found on the earth, in a mere man, since the original defection

+from God. It is a plant which grows not in these climates of sin,

+sorrow, and pain, disappointments, and burdens. It is only found in

+the peaceful regions of heaven. _I have seen an end,_ says David, _of

+all perfection, but thy commandment is exceeding broad._--Job says,

+that our barely attempting to justify ourselves, and only professing

+to be _perfect_ is a full proof of our perverseness, and sinful pride

+and ignorance. _If I justify myself, my own mouth shall condemn me:

+If I say I am perfect, it shall also prove me perverse._--Thus full

+is the word of God in declaring that sinless perfection is

+unattainable in this life.

+

+2dly. We argue that sinless perfection is unattainable in this life,

+from the purity, spirituality, and extent of the divine law. Suppose

+any man, in his high ideas of himself, would pervert and misconstrue

+all the plain and direct scriptures now cited to prove that sinless

+holiness is not among the attainments of the most eminently pious and

+virtuous characters, still if he had any just knowledge of the divine

+law, of its strictness--of its demands, and of its spirituality, he

+could not so far deceive himself as to say, he commits, or has no

+sin. The law of God is holy, just, and good. It is exceedingly broad

+or strict. It is, like its glorious author, transcendently excellent.

+It reaches to the inmost recesses of the soul, to all the thoughts,

+wishes, intentions, purposes, and motions of the heart, as well as to

+the outward actions of the life. It allows of no evil desire,

+propensity, or irregular wish or action. It requires all holiness in

+all kinds and degrees; and expressed in all proper ways to God;--to

+man;--to self. It requires perfect love to God:--perfect benevolence

+to man:--and to all beings of a moral nature. And this love is to be

+acted out, in all its proper ways, in exact measure, proportion, and

+perfection. It calls upon us to be as perfect in our measure as our

+FATHER who is in heaven is perfect. _Be ye therefore perfect even as

+your Father which is in heaven is perfect._

+

+The law of God cannot but be perfect, and demand of us perfection;

+full and entire conformity to it, in heart, in word, in deed.----Can

+any one pretend to have this perfection? No person can pretend to

+have, who hath any just sense either of himself, or of the pure

+nature and strictness of the divine law. He who says that he conforms

+_perfectly_ to this law, in heart, speech, and behaviour, must be

+considered as ignorant of the very nature and strictness of the

+divine law, and of what _perfect_ conformity to it means.

+

+3dly. The nature of God and his glorious attributes, prove to a

+demonstration the folly and presumption of any professions of, or

+pretences to, a perfect conformity to his will, and moral glories.

+Sinless holiness is being entirely, fully, and perfectly conformed to

+the divine will and moral character of God. It is having no wrong

+ideas of him--his law--character--attributes--word--glories--and

+ways: no wrong ideas of Jesus or the Gospel: or any of its

+duties--precepts--calls--offers--doctrines--and ordinances. And in

+addition to all this; having a full belief of, and perfect conformity

+in heart and life to THEM ALL. For example, as high, and exalted, and

+reverential thoughts of God, of his majesty and glory, as we ought to

+have: as much love to, fear and reverence of, trust in, and

+dependence on God as we ought to have:--as much love to the Redeemer,

+reliance on his atonement, and gratitude for his grace, as we ought

+to have. But, my brethren, who alas! has a deep sense enough of so

+much as one duty--one moral obligation, one attribute of the

+Deity--either his wisdom, power, omnipresence, holiness, mercy, or

+grace, much more of all!--He who says he is perfect, or hath a full,

+complete and perfect conformity to God, to his glorious moral

+character--to his will: to his son, his Gospel, in heart, in life, in

+word, and in thought, is impious and profane, is presumptuous, and

+ignorant of the very nature of duty and the divine character.----

+

+4thly. Again, the extreme deceitfulness of the human heart, and

+difficulty of knowing it fully, prove that sinless conformity to the

+law of God is not among the attainments of Christians in this life.

+If it be true that the heart is deceitful above all things and

+desperately wicked, it will follow that no mere man doth perfectly

+obey the law of God in this life, but daily doth break it in thought,

+word, and deed. _But,_ says the prophet Jeremiah, _the heart is

+deceitful above all things and desperately wicked, who can know it? I

+the Lord search the heart, I try the reins, even to give to every man

+according to his way, and according to the fruit of his

+doing._--Under a sense of the difficulty and impossibility of fully

+knowing all our secret sins: David cries out, _who can understand his

+errors, cleanse thou me from secret faults._ Does any one perfectly

+understand all his errors:--all his secret faults:--all the

+deceitfulness and desperate wickedness of his own heart? If so, the

+word of God is not true. What vanity, what presumption, what

+spiritual pride, and ignorance to pretend to know all the windings,

+and turnings, and deep iniquity of the human heart--and all one's own

+most hidden sins; and to be perfectly free from all evil in heart, in

+life, in conduct and passions! Who dare say he has fully explored the

+deep mysteries of iniquity--the plague of his own heart?--And that he

+has as great a sense of the evil of sin, as he ought to have?----

+

+5thly. A further argument to prove that sinless perfection is

+unattainable in this life, is that it would render null and void,

+some of the duties and exercises, in which the essence of piety and

+godliness consists. He who is perfect, must say, if self-consistent,

+that he knows all duty, every duty, the whole extent of duty in all

+conditions, in all circumstances whatever. He must also fully know

+all doctrines, all divine ordinances: that he has, a full and perfect

+sense of every moral, social, relative, and religious tie; and lives

+up completely and perfectly to them all. With him is no defect, not

+even the smallest, in piety or morality. There is no omission of

+duty. There is no want of fervour and sincerity. There is no

+deficiency in faith, in repentance, in Godly sorrow for sin, in hope,

+in Charity, in meekness, in humility, in benevolence, in alms, in

+justice. There is no corner of the heart but what is completely

+purged of all deceit, malice, envy and hypocrisy.--We may

+add,--further, if we have no sin, we need no pardon, no repentance,

+no Saviour to wash away present guilt, no prayer to God to keep us at

+present from Satan's devices. If we have no sin in thought, word, and

+deed, we can have no mourning over sin at present, and need not seek

+for renewed forgiveness. But our blessed Master has taught us to

+pray--_forgive us our debts, as we forgive our debtors._ But if we

+have no sin, we have no _debts_ to be forgiven. The perfectly

+righteous need no repentance. They may be sorry that they were once

+sinners, but not that they are now vile and unworthy. _But the

+sacrifices of God are a broken and contrite heart; a broken and a

+contrite spirit, O God thou wilt not despise._ If we have no sin, we

+can offer no such sacrifices. The man who is sinlessly holy may say,

+"I was once a sinner, but I am not a sinner now. I could once say God

+be merciful to me a sinner; but now I can say, God be thanked, I am

+not as other men are, I have no sin." What impiety, what insufferable

+spiritual pride in this language! And before any one can feel thus,

+he must be destitute of all humility, self-abasement, and just sense

+of God, and of himself.----

+

+6thly. A pretence to sinless perfection is contrary to the experience

+of saints recorded in scripture. The faith of assurance is attainable

+in this life. But this is a very different thing from perfection in

+grace. The good man in the exercise of grace is afraid of being

+deceived, of mistaking the nature of religion. He sees so much

+remaining sin, so much depravity, want of more ardent love to God, so

+many failings in duty, that he wonders how God can pardon him. He

+feels that he is the chief of sinners, unworthy even to stand before

+God, and that his holiest duties need to be sprinkled afresh with the

+all-atoning blood of Jesus, and that he deserves to perish in his

+sins unpitied. He feels his own unworthiness of eternal life.----The

+more grace any one has, the more he wishes it to be increased. He

+hungers and thirsts after righteousness more and more. From day to

+day, he sees more and more of his sins, their number, their several

+aggravations, and the extent of the divine law. He never thinks that

+he hath done enough for God and religion, or can do enough, or now

+does enough. He rejoices, if he may be honoured, though it be only as

+the smallest means, of advancing the cause of God in the world, even

+at the risk of his own reputation, or the scoffs of impiety. He knows

+that he is bound to love God with all his heart, with all his

+strength, with all his soul; and his neighbour as himself; and to be

+wholly conformed to the divine will, and duty: to worship God with

+all the ardor, purity, and sincerity of which his nature is capable.

+

+So far from having attained perfection, those who have the most grace

+and the deepest experience of religion, have innumerable sins daily

+to confess, many failings and deficiencies of duty, cold and dead

+frames, and much remaining corruption over which to mourn, and of

+which to repent. And the more holy any are, the more humble will they

+be, the more sensible of their sins, of their hypocrisy, their want

+of faith, of love, of hope, and of every grace; and of course the

+more ready will they be to cry out as St. Paul did, _O wretched man

+that I am who shall deliver me from this body of death!_ So eminent a

+Christian as St. Paul was, utterly discarded the notion of sinless

+holiness being among his attainments. And it is a common opinion that

+this remarkable man had made higher advances in holiness, and really

+felt more of the power of Religion than any one that ever lived, or

+was ever received to heaven from this Apostate world. He says, _Not

+as though I had already attained, either were already perfect: but I

+follow after, if that I may apprehend, that for which I also am

+apprehended: but this one thing I do, forgetting the things that are

+behind, and reaching forth toward those things that are before. I

+press towards the mark for the prize of the high calling of God in

+Christ Jesus._ If so holy a man and distinguished an Apostle, if the

+best Christian that ever was, peremptorily assert that he hath not

+reached to perfection, though it were the mark which he had set

+before him, what presumption in any to pretend to surpass him, and to

+have attained it! He says of himself, what indeed is true of all good

+men. _For we know that the law is spiritual, but I am carnal sold

+under sin. For that which I do, I allow not: for what I would, that I

+do not; but what I hate that do I. I find then a law that when I

+would do good, evil is present with me. O wretched man that I am, who

+shall deliver me from the body of this death!_ Here is remaining sin

+in St. Paul. There is, with respect to him no such thing as entire

+freedom from it. He mourns over it. He cries out in bitterness to be

+freed from it. There was a time, indeed, when he thought he was

+perfect, but that was in his ignorant pharisaical state.

+_Circumcised,_ says he, _the eighth day, of the stock of Israel, of

+the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law

+a pharisee. Concerning zeal, persecuting the Church; touching the

+righteousness of the law, blameless._ But after he was converted to

+christianity, he saw and bewailed his imperfections and remaining

+sin. When he thought he was _perfect,_ he was a poor deluded,

+self-boasting, and self-righteous Pharisee.--In the pharisee who went

+up to the temple to pray, we have an instance of a man who thought

+himself _perfect._ But our Lord thought very differently of him. He

+was a singular instance of self-righteous spirit. _Two men went up

+into the temple to pray: the one a pharisee and the other a

+publican.--The pharisee stood and prayed thus with himself, God I

+thank thee, that I am not as other men are, extortioners, unjust,

+adulterers, or even as this publican. I fast twice in the week, I

+give tythes of all that I possess. And the publican stood afar off,

+and would not so much as lift up his eyes to heaven, but smote upon

+his breast, saying God be merciful to me a sinner._ Here was a man

+boasting of his perfection: and another who saw, felt, and confessed

+his sinfulness. _God be merciful to me a sinner._ Persons of the most

+knowledge, longest standing and deepest experience in Religion, are

+the farthest from supposing that they are perfect.----

+

+To all these arguments to disprove the doctrine of the attainableness

+of sinless perfection in this life, it may be proper to add all THE

+PROTESTANT PUBLIC CONFESSIONS OF FAITH, wholly disavow the idea. It

+would be tedious to mention them all.--As a specimen, we appeal to

+the shorter catechism of the Assembly of Divines at Westminster

+convened, to draw up a concise CONFESSION OF FAITH. In answer to this

+question "is any man able in this life, perfectly to keep the

+commandments of God?"--They judiciously and scripturally reply: "no

+mere man since the fall is able perfectly to keep the commandments of

+God, but daily doth break them in thought, word, and deed."--I shall

+close this branch of the subject with the words of Mr. Mason.

+

+"It is very extraordinary," says he, "that this sinless perfection is

+pretended to by persons among whom we should least of all expect to

+find it; persons of low, narrow, contracted minds; who discover very

+little of the genuine spirit of the Gospel, humility, meekness, and

+charity; and then seem never once to suspect themselves capable of

+any such thing as spiritual pride, false zeal, and

+heart-delusion.--But these pretences to sinless holiness carry in

+them so much ignorance, rashness, presumption, and secret pride that

+they contradict themselves, and evidently demonstrate the falsehood

+of what they assert; unless it can be proved, that there is nothing

+sinful in those forementioned principles and dispositions, from

+whence they evidently spring.--So that he who says _he has no sin,_

+not only maketh God, but maketh himself _a liar._ And such a palpable

+extravagance as this, must needs throw a great discredit and strong

+suspicion upon any that espouse it."

+

+II. The second thing proposed, was to remove some objections or

+cavils, which have been raised on this subject.--The objector does

+not fail to remind us that the scripture often speaks of, or mentions

+the words, _Perfect_ and _Perfection._ In reply we grant it, and

+remark that it uses them in three senses; or that there are three

+sorts of perfection--_absolute, indefective,_ and _relative_ or

+moral. The _first_ is particular to God, the _second_ to angels and

+saints in heaven, and the _third_ is possessed by good men on

+earth.--How unfounded all claims to the _second_ sort of perfection,

+that is, sinless holiness, are, we have largely considered. The

+_third_ or last kind of perfection, usually termed _relative_ or

+_moral,_ is a gracious sincerity. And this is all the perfection

+attainable in this present world. The faith of assurance is the

+highest attainment of christians on earth. And but FEW comparatively

+arrive at this. How happy those who have! To attain this, every

+exertion should be made.--In the last sense of the word _perfect_ or

+_perfection,_ good men in scripture are said to be _perfect_: that

+is, sincere upright men, free from hypocrisy. Thus Job and others are

+called _perfect men.--Mark the perfect man, and behold the upright,

+for the end of that man is peace._ Here the _perfect_ man is the

+upright man. _That the man of God,_ says the Apostle, may be

+_perfect_; not sinlessly holy, but furnished to all duty.--All may

+know very easily that the word _perfect,_ when applied to pious

+believers or righteous men, is used for gracious

+sincerity.--Scripture must expound itself; it is its own best

+expositor.----

+

+2dly. But says the objector, the Apostle John, declares, _that he

+that is born of God, cannot sin, for the seed of God remaineth in

+him._ The meaning of this evidently is, that those who are born of

+God, do not, and cannot sin and live as others do _allowedly,

+habitually_ and with _such strength of heart._ On the other hand,

+they mourn over sin, hate it, and lament all remains of it in

+themselves and others.

+

+3dly. The pleader for sinless holiness in this life, quotes Rom.

+vi. 7. _For he that is dead, is freed from sin._ What St. Paul means,

+he himself tells us in verse 14--_for sin shall not have dominion

+over you._ If then we will permit the Apostle to be his own

+interpreter, we cannot mistake his meaning. Verse 12. He says, _let

+not sin REIGN in your mortal bodies, that ye should obey it, in the

+lusts thereof._ Here he most plainly informs us that by being freed

+from sin, he means freedom from its _reigning_ power, and from its

+guilt. Every true believer is freed from its _reigning_ power, and

+its _condemning guilt._ For there is no condemnation to them that are

+in Christ Jesus. The believer is justified and accepted of God on

+account of the Mediator's righteousness, and shall never come into

+condemnation. He receives the son of God as his only Saviour, his

+teaching prophet, atoning priest, and ruling king. Being sanctified

+by the power of divine grace he gives himself up to the duties of a

+holy life. Trusting for pardon to the merits of his Redeemer, he

+imitates him in all his imitable perfections.--There is, upon the

+whole no plea for the attainableness of sinless perfection _in this

+life, either from scripture_ or experience, which has any solid

+foundation.

+

+We shall now make some improvement of this important subject.--And

+_the first remark_ is that every thing, in the word of God, and in

+the frame of nature, conspire to show us that this is a state of

+trial and probation, and was never designed, in divine wisdom, to be

+a state of perfection and retribution. Perfection and unsinning

+obedience do not seem to comport with a state of probation or trial.

+A probationary state always presupposes, and is introductory to a

+retribution state. Every thing around us indicates an imperfect and

+fallen condition. All the calls, warnings, invitations, counsels,

+exhortations, promises of assisting grace--and even the Gospel-plan

+of life and peace itself, clearly demonstrate that this is not a

+state of unsinning obedience. Imperfection, in legible characters, is

+written on all human beings, on all the works and ways of man; on

+every duty and virtue. The eye sees nothing perfect around

+us.--Sorrow, pain, losses, distress--and groans are the lot of man.

+These denote imperfections of virtue--declare guilt, or moral

+evil.----Jesus of Nazareth alone, the author of our salvation was

+without sin. He was holy, harmless, undefiled. His Goodness was

+immaculate. His obedience was indefective. By him sinless holiness

+was exhibited. For any to pretend to perfection in goodness, is in

+this respect, to claim equality with him.--Again--

+

+2ndly. We observe, for the improvement of the subject, that though

+sinless holiness be not attainable in this life, yet all, without

+exception, ought to make it the mark, at which they should aim. The

+question is not, whether the divine law require of man complete or

+perfect conformity to its precepts in heart and life. This we

+believe. The divine law cannot abate in its demands, or be less

+strict. It changes not.--The question is not, whether it be wrong in

+us, to fall short of duty in any one instance or respect. This is

+allowed. All defect in moral goodness is criminal, or involves blame.

+Neither is the question, whether all men should aim at sinless

+holiness or seek for it. But whether any attain to it, in this life?

+We contend that none do. We have offered our reasons. We trust they

+will satisfy all impartial enquirers after truth.

+

+But we are not to sit down easy in our religious pursuits, or content

+ourselves with low measures of grace, or be remiss and negligent,

+because sinless perfection is unattainable, because this is an

+imperfect world, or because all have failings, infirmities and a

+mixture of sin in every duty. This would be an awful abuse, and

+horrible perversion of the doctrine: would bespeak a very depraved

+mind.--On the other hand, this subject, and all the word of God teach

+us to press forward in our Christian course, as those who run in a

+race: to strive to excel in piety, in every grace, and every moral

+duty, as those who are engaged in a warfare:--to have constantly in

+our eyes the example of the Redeemer, and the end of our faith, the

+glorious prize to be at last enjoyed. _We are to forget the things

+that are behind,_ and reach forth toward those that are before: to

+rest in no attainments, which we may think we have already reached,

+either in piety or morality, either in love to God or man, either

+christian graces or moral Virtues.--We are to go on from strength to

+strength--from one degree of grace to another--from step to step in

+the way of righteousness.--We are to give all diligence to make our

+Calling and Election sure: to be found of God in peace at last. We

+are to add to our faith, virtue; to virtue, knowledge; to knowledge,

+temperance; to temperance, patience; to patience, brotherly kindness;

+and to brotherly kindness, Charity.--We are to increase in all

+spiritual wisdom, in all christian knowledge and experience,

+cultivating, in a strict and careful attendance on all the means of

+grace, public worship and holy ordinances, a higher and higher sense

+of divine things--of God--of Christ--of the Gospel--of the worth of

+the soul--of the glory of heaven--of the evil of sin--of the extent

+of the law--and riches of divine grace, till we all come in the unity

+of the faith and of the knowledge of God, unto a perfect man, unto

+the measure of the stature of the fulness of Christ, which will be at

+death.--In fine, our warmest prayers, our most vigorous endeavours,

+our highest aim, should be, that we may have a more lively faith--a

+more deep repentance--a more animated zeal, a more pious frame of

+heart, and exemplary life.--Amen.

+

+

+

+DISCOURSE XX.

+

+----------

+

+The Apostle's caution to all Christians--_be not carried about with

+divers and strange doctrines,_ or the danger of instability, and

+pernicious tendency of error.

+

+HEBREWS xiii. 9.

+

+_Be not carried about with divers and strange doctrines._

+

+One very good proof of the truth and divinity of the scriptures is

+their laying before us, the proneness of men to imbibe, on the great

+subject of religion and morals, pernicious principles and dangerous

+delusions. A more melancholy view of the vices and corruption of

+human nature can hardly be exhibited, than the avidity with which it

+admits, and the obstinacy with which it defends errors, when once

+received. Hence we so often find our Saviour, who perfectly knew what

+was in man, cautioning his followers against false doctrines and

+false teachers. In this, as well as in all other respects, the

+example of their Lord and Master is imitated by the Apostles, who

+were inspired and commissioned by him. In almost every _Letter_ of

+theirs to the Churches, gathered and formed by them, are inserted

+seasonable and solemn cautions against the pernicious influence of

+errors and dangerous heresies. They likewise direct Christians, in a

+Church-capacity, which indeed was very necessary, in what manner to

+treat them. _A man that is an heretic after the first and second

+admonition reject._ An _heretic_ is one who imbibes principles

+totally inconsistent with, and subversive of, the very foundation of

+the Gospel, and causes divisions and schisms in the body of

+Christ--the Church. Such an one is to be solemnly admonished by the

+Church of his destructive principles, and unchristian and divisive

+practices, a _first_ and _second_ time. And if all the lenient and

+Christian methods to reclaim him, be ineffectual, and he continue

+obstinate in his false principles, and endeavours to introduce

+divisions and strife into the church, after due pains and patience,

+he is to be rejected from the communion of the faithful.--The Apostle

+to the christians at Rome, directs them in a Church-capacity to

+_mark_ and _avoid_ persons who embrace doctrines different from his;

+and who _thereby_ cause divisions. He is very fervent and

+affectionate in his address. _Now I beseech you Brethren, mark them

+which cause divisions and offences contrary to the doctrine ye have

+learned; and avoid them. For they that are such, serve not our Lord

+Jesus Christ, but their own belly, SELFISH VIEWS and INTEREST, and by

+good words and fair speeches, deceive the hearts of the simple._ They

+delude the weak and uninformed. Well instructed Christians are seldom

+led away from sound doctrine. Unstable persons are easily seduced. So

+are the ignorant who have never improved their opportunities and

+advantages to furnish their minds with just views of the great and

+essential doctrines of the Christian Religion. Designing men who

+_cause divisions and offences_ contrary to the doctrine of Christ,

+always carry on their purposes, with _good words_ and _fair

+speeches,_ much subtlety and art, under the disguise of friendship,

+and great zeal for a more pure religion. They have on _sheep's

+clothing,_ though inwardly they are _ravening wolves._

+

+Titus, Bishop of the Island of Crete, is directed how to convince

+opposers to the true religion: _holding fast the faithful word, as he

+hath been taught,_ that is, the true Minister of Christ, _that he may

+be able by SOUND DOCTRINE both to exhort and convince gainsayers._

+Sound doctrine, or the great and important truths of the Gospel, are

+the way to convince and reclaim gainsayers, or the erroneous. _Sound

+doctrine_ is then knowable, what may be learned with much ease from

+the holy scriptures.--The Christians in the Churches of Galatia are

+told, that error and false doctrines have a strange kind of influence

+on the mind, like fascination. And that false prophets or pretended

+Teachers have almost the power of magic, or sorcery to _bewitch_

+people.--_O foolish Galatians, who hath_ BEWITCHED _you that you

+should not obey the truth, before whose eyes Jesus Christ hath been

+evidently set forth and crucified among you._ They had the very best

+means of instruction in the principles of the Gospel. St. Paul was

+their preacher. He was surpassed by none of his brethren, in zeal or

+eminence of abilities. After all, _false Teachers_ seduced some of

+these professed Christians of the Churches of Galatia from the faith

+and order of the Gospel. He supposed there was something like magical

+incantation and witchcraft in their seduction. _O foolish Galatians

+who hath bewitched you._--Whoever, in the course of human events, has

+been an observing spectator of the rise and progress of any gross

+delusions or great errors in Religion, will not think the Apostle too

+strong in his language.--Certainly, then, most needful is the caution

+of the text, _be not carried about with divers and strange doctrines._

+

+What is proposed, in dependence on divine help, in the sequel, is to

+explain this caution, or to show the danger of instability, and

+pernicious tendency of error.--And then by way of improvement point

+out that conduct which becomes Christians, when gross errors and

+unhappy divisions spring up among them.

+

+The principle design of the present discourse is to explain the

+caution, of the Apostle, in these words, _be not carried about with

+divers and strange doctrines,_ or to shew the danger of instability

+in religion, and pernicious tendency of error.

+

+_The divers and strange doctrines,_ which the Apostle had in view, in

+the caution which he gives in the text, no doubt were various false

+and hurtful errors, which were spread among the Churches gathered and

+planted by the Apostles, through the insinuations and plausible arts

+of the Judaizing Teachers. Many of these, half Jews and half

+Christians, arose, and infested the Churches with the poison of their

+false notions. Their object in general was to form a coalition

+between Christianity and Judaism; to have the law of Moses and Gospel

+of Christ so blended as to form one complex religion. The Jewish

+converts to Christianity were extremely unwilling to relinquish their

+own rites and ceremonies. Long was it before they could admit the

+idea that their legal rites and sacrifices were merely typical; and

+of course, were to be wholly abolished, when the Antitype was come.

+When the substance was come, the shadows were to flee away. The

+Judaizing teachers strenuously maintained, that the observance of the

+Mosaic ritual was necessary to salvation. They held that obedience to

+the law of Moses, as well as faith in Christ, was requisite to our

+justification before God. These _false teachers_ had greatly

+corrupted the Gospel. Many were deluded by them. And _various

+strange_ doctrines or notions about meats and drinks were adopted.

+And the Jewish converts to Christianity were tossed to and fro with

+them: Were _carried about,_ or led away with them. The Apostle

+therefore writes to all the converts from Judaism to Christianity to

+beware of all notions, which were contrary to the great and essential

+doctrines of the Gospel, to the _first principles_ of the Oracles of

+God. _Be not carried about with divers and strange doctrines._ He

+wished to have them STABLE and FIRM in their principles: never to

+listen to the various strange notions, which any should attempt to

+diffuse among them. _The divers and strange doctrines_ against which

+the Apostle would have Christians be on their guard, are then all

+false notions and corrupt principles of Religion: all tenets and

+opinions however various, or surprisingly absurd they may be, which

+shall arise in the Church, in any age. The _strange doctrines_ were

+principles contrary to what he taught and preached--contrary to the

+true doctrines of Christ. He calls them _strange_ because unknown to

+the Gospel, not contained in the word of God, and not preached by

+him. And they were _strange_ too because contrary to the obvious

+dictates of reason. All unreasonable and absurd tenets in religion,

+may then fitly be termed _strange._ And they are _divers_; many and

+various. We are then to beware of all the various false principles

+broached among the several denominations of Christians. Such, at

+different times, spring up among the respective Communions of

+Christians. Some ages or periods are more noted for the rise and

+diffusion of errors and delusions than others. But error, in a

+greater or less degree, has infected every age, and part of the

+Christian world. Sometimes, indeed, the pure and strict principles of

+the Gospel will long obtain among a people. They will have

+uninterrupted tranquility. The great head of the church shall

+remarkably smile upon them. The God of Zion shall long bless them. No

+tempest rages. No clouds overshadow the sky. The truth is professed,

+and is ably defended. Men of shining talents, and whose zeal for

+purity of doctrines and worship is equal to their talents are raised

+up, in happy succession, to oppose error, and to plead the cause of

+Zion; who are as polished shafts in the quiver of God; and who are

+honoured as eminent instruments of promoting the truth.--A few years

+may produce, in the same place or Country, a melancholy reverse.

+Truth may be greatly opposed. Errors of a very alarming nature may

+suddenly arise. Zion may be clothed in sackcloth, and be bathed in

+tears. Public worship may be deserted. Divine ordinances may be

+denied or disregarded. The Saviour may be disowned, and the interests

+of morality be languishing. False prophets then come forward;

+betrayers of the truth are found to multiply where there was the

+least ground to fear. Error is most widely and extensively diffused

+by corrupt writings and corrupt men, under the venerable name of

+_preachers_ of the Gospel, who travel into different and distant

+parts, with the zeal of pilgrims, and with an engagedness, which if

+employed in the promotion of truth and pure religion, would work

+happy effects. An uncommon ardor usually accompanies men, who broach

+novel tenets, and set out with an intention to disseminate them

+extensively. Pride and party views aid that ardor. An unwillingness

+to sink into contempt, and an ambition to keep themselves in

+countenance produce wonderful exertions. The man, who undertakes to

+spread errors and delusions feels that his reputation is concerned in

+his success; every proselyte adds strength:--every advance gives

+courage. And it is a remark well-founded, that we seldom find

+fanatics in religion, and the propagators of false principles

+deficient either in impudence or ardor. Men who have thrown off the

+strict and pure doctrines, in which they have been educated, or which

+they have for many years professed, and have denied all religion, or

+adopted erroneous and false principles, commonly become obstinate and

+stubborn, self-confident and censorious. Rarely is it known that such

+are ever reclaimed. They go on waxing worse and worse, till life

+close, and eternity open upon them. How needful therefore the

+caution, _Be not carried about with divers and strange doctrines!_

+How unhappy to be unstable, in the things of God! How mischievous is

+the tendency of error! _The double minded man is unstable in all his

+ways._ The character of _Reuben_ is _unstable as water, thou shalt

+not excel._ Instability will effectually prevent our arriving at any

+degree of excellence, in any praise-worthy pursuit. If unstable, we

+can make no proficiency in useful knowledge, or arrive at any high

+degree of moral Virtue, or religious attainments. Man suffers more by

+being unstable in his ways than can be easily computed, or than

+almost any one is aware of. The more important and interesting the

+things, in which we are engaged, or to which we propose to pay our

+attention, the more fatal is instability. To be always changing from

+one thing to another, is the way never to accomplish any thing, at

+least, to any good purpose. When we consider instability as it

+respects Religion, the danger of it can hardly be expressed or

+conceived. He who is unstable in the things of the world is sure to

+be, in the event, despised; and to sink into wretchedness.

+Misfortunes and disgrace will attend him. He cannot pass his days

+with comfort. He must content himself, whatever may be his ambition,

+with being an unimportant character, and being of little service to

+the great community of men, unless by being a warning to all with

+whom he may converse of the ill effects of instability.

+

+But he who is unstable in the things of God, can enjoy no comfort or

+arrive at any excellence. _It is a good thing that the heart be

+established with grace._ Happy is the person who is established, in

+the principles of grace, and in gracious and holy exercises! _To be

+carried about with divers and strange doctrines_ is the way to have

+no just and true notions of the doctrines of Christ, to lose the

+advantages of the Gospel, to be instrumental of giving to others

+false notions of religion, or prejudices against it, and to be in

+danger of missing of final happiness ourselves. The Apostle had very

+great anxiety lest Christians, the professed converts to

+Christianity, should be led away from the truth by subtle deceivers.

+_That we,_ says he, to the Ephesians, _henceforth be no more

+Children, tossed to and fro, and carried about with every wind of

+doctrine, by the sleight of man, and cunning craftiness whereby they

+lie in wait to deceive._ Children are easily persuaded to change

+their minds--to adopt new, and lay aside former opinions, without any

+careful examination, or sufficient reasons. So, many people, who

+indeed are but Children in knowledge, are tossed to and fro, and

+carried about with every wind of doctrine. And there are always to be

+found a plenty of wrong-principled men, who lie in wait to deceive.

+The Apostle speaks of their insidious arts, and plausible ways of

+deception in terms remarkably strong: by the _sleight of men_ and

+_cunning craftiness whereby thy lie in wait to deceive._--As there

+are _true,_ so there are _false,_ and as there are _sound,_ so there

+are _unsound_ or corrupt doctrines. And as we are most diligently to

+seek and love the one, so we are most cautiously to shun the other.

+And this is of the greatest importance to us all; and of equal

+importance to all. All are liable to fall from the truth, or to

+misapprehend it. There is no moment the Christian can say, "I am free

+from the danger of falling into error; such error as shall offend

+God, grieve his people, cause divisions, interrupt the peace of the

+Church, and wound my own Conscience." Error is pleasing to the

+depraved heart of man. Divine truth is unwelcome. Others, great and

+learned men, after high professions have apostatised--have renounced

+the right ways of the Lord. "I may, in the holy and righteous

+Providence of God," should the Christian say, "be left to fall into

+error and delusion." _Let him that thinketh he standeth take heed

+lest he fall._ The tendency of false principles in Religion is

+extremely pernicious. All error indeed hath an unhappy effect on the

+human mind.[1]----

+

+1. The pernicious tendency of error appears from the influence, which

+all principles, whether true or false, have on the life and conduct

+of mankind. That truth has great power and influence upon the human

+mind, will hardly be denied. Mighty is its force. The powerful

+influence of divine truth in purifying the affections of the heart,

+and reforming the life is necessarily implied in these words:

+_Sanctify them by thy truth, thy word is truth._ These are the words

+of our Redeemer himself. And they certainly teach us, that

+Gospel-truths, or the pure and heavenly doctrines of his religion

+have a tendency to correct the prejudices, to enlighten the minds, to

+impress the hearts, and to purify the affections of people. If the

+happy effects of true doctrines, and the true principles of the

+Gospel were not great--why are they to be preached--why is there so

+much said about holding fast the form of sound words--of being sound

+in the faith--of sound doctrines,--of contending earnestly for the

+faith once delivered to the saints--of abiding in the doctrine of

+Christ? On the other hand, if the effect of error be not exceedingly

+pernicious, why should we be so frequently, and solemnly warned

+against false teachers--false doctrines--false Christs--against

+making shipwreck of faith and a good Conscience--and against the

+danger of all delusion? Some affect to believe in the harmlessness of

+error; and that all opinions and speculations in religion are of

+little or no consequence. But if error be harmless--I think it will

+follow that truth is useless. But did not Jesus of Nazareth, come

+from God on purpose to reveal the truth?----

+

+2ndly. All errors or false principles, respecting religion and

+morals, lead to evil practices. The greater the error, the greater

+will be its ill-effect. Small errors, relating to mere circumstances

+of religion, to names and forms, rites and ceremonies, have a

+proportionately small influence in producing wrong practice, or

+corrupting the morals of men. Many speculations, and erroneous

+opinions are of so inconsiderable a nature, though they have caused

+much altercation and divisions among professing Christians, as to be

+totally unworthy of notice. And Christians ought to be ashamed that

+they ever contended about them. They are not of sufficient

+consequence in themselves to excite warrantably any alarm in that

+mind, which has the tenderest and most affectionate regards for truth

+and religion. There are meats and drinks, indifferent things, in

+which the kingdom of God does not consist. We need never dispute

+about these. From those who hold to them, our Charity ought not, in

+the smallest degree, to be withdrawn. We may have all the ardor of

+brotherly love towards, and Christian Communion, with, them.--Other

+errors, again, are of a most alarming nature, and affect the very

+substance and vitals of Religion. They undermine the foundation, and

+take away all the beauty and glory of the Gospel. Such the Apostle

+Peter stiles _damnable heresies._ 2 Pet. ii. 1. _But there were false

+prophets also among the people, even as there shall be false Teachers

+among you, who privily shall bring in damnable heresies, even denying

+the Lord that bought them, and bring upon themselves swift

+destruction._ These are errors which are essential--which, pursued in

+all their natural and necessary consequences, destroy all the

+foundations of Religion. Errors of this kind have the worst effect on

+practice. We must strictly guard against them, and do all in our

+power, in all scripture-ways, to prevent their rise or progress. We

+must retire from such as hold them. And we cannot, with a safe

+conscience, wish them _God speed. Whosoever transgresseth, and

+abideth not in the doctrine of Christ, hath not God: he that abideth

+in the doctrine of Christ, he hath both the father and the son. If

+there come any unto you, and bring not this doctrine, receive him not

+into your house, neither bid him God speed. For he that biddeth him

+God speed is partaker of his evil deeds._--

+

+Our practice is more or less influenced by all our religious tenets.

+Wrong belief leads to wrong conduct. Error in doctrine, invariably

+and universally, affects the conduct in proportion to its magnitude.

+To illustrate this, in a few plain instances which cannot be

+controverted--permit me to ask,--Suppose I imbibe the erroneous

+opinion that prayer to the God of all grace is not required of man,

+and is wholly insignificant, will not this lead me to lay aside the

+practice of it, in all its forms, altogether?--Again, suppose I

+adopt, as one article of my Creed, that there are no divine

+Sacramental ordinances in the spiritual religion of Jesus Christ--or

+stated prayer--or Sabbath-day--or the means of grace are of no use,

+will not this cause me to disesteem them; and, then, to neglect them

+in my life entirely?--or further, suppose I receive, as a right

+opinion in morals, the lawfulness of self-murder, and the lawfulness

+of violating the truth, when it may be inconvenient for me to adhere

+strictly to its laws, will any man believe that I shall not, as

+emergencies arise, act out these corrupt principles? Innumerable

+other instances, might with equal pertinency, be adduced. These are

+only adduced as a specimen to prove, beyond all contradiction, that

+all errors have either a greater or less influence on the conduct of

+men.

+

+3dly. False principles in religion excite and nourish evil tempers of

+heart. Doctrines which are contrary to the Gospel, and are not

+according to godliness have an influence on the heart, as well as

+life. They corrupt the mind. Nay, they pollute and vitiate it. They

+create evil desires and vile affections, envy, prejudice, wrath, evil

+speaking, censoriousness, bitterness. They destroy the sweet and

+benevolent exercises, in which our happiness consists. As heavenly

+truths, the pure doctrines of Christianity, sweeten and purify the

+heart, and make men meek, kind, tender-hearted--benevolent, and

+friendly to man, so false principles or wrong religious tenets,

+excite evil affections, and poison the soul with malice and impurity.

+By their fruits on the heart, as well as conduct are we to know

+doctrines, as well as Teachers. _Beware of false prophets which come

+to you in sheep's clothing, but inwardly are ravening wolves. Ye

+shall know them by their fruits. Do men gather grapes of thorns or

+figs of thistles? Even so every good tree bringeth forth good fruit:

+but a corrupt tree bringeth forth evil fruit. A good tree cannot

+bring forth evil fruit: neither can a corrupt tree bring forth good

+fruit. Every tree that bringeth not forth good fruit is hewn down and

+cast into the fire. Therefore by their fruits ye shall know

+them._--Characters and doctrines are to be known by their _fruits._

+False doctrines always tend to corrupt the heart.

+

+4thly. False doctrines or errors have a pernicious influence upon the

+morals of society at large, even upon the manners of those people,

+where they rise up and prevail, though they do not imbibe them. Loose

+and unimproving discourse flows from wrong and loose principles. Such

+discourse falls in with the evil propensities of the natural heart,

+is listened to with eagerness, and retained as an amusement even by

+persons who detest the principles. _Evil communications corrupt good

+manners._ They always had, and always will have this effect. The

+_tongue_ which speaks evil of Virtue and the pure doctrines of the

+Gospel, and which advocates the cause of vice, is doing untold

+mischief to society and the public morals.--Much more extensive is

+the mischief produced by the _pen,_ which is employed to recommend,

+to colour over, and spread Vice and error, infidelity and immorality.

+Happy for society, happy for the world, would it have been if the

+learned had never devoted genius, science, and talents to the cause

+of Vice! But error as well as truth, Vice as well as Virtue will have

+advocates to plead in their defence. And where, either by

+wrong-principled men, or erroneous writings, errors are spread, the

+people are corrupted in their morals. All false principles, more or

+less, injure society, where they obtain and have an ill-effect upon

+the manners of such as are spectators of them, or reside in the midst

+of them. This is the natural tendency of errors, in doctrine and

+practice. And this effect will take place, unless individuals, or the

+people at large, have such an abhorrence of them, as shall be an

+effectual antidote.

+

+When errors arise and spread, the Christian may, and ought to be

+grieved, but he ought not to despond; or distrust the love and

+kindness of God to his true people and the true Religion. Especially

+ought he not to mingle resentment with his concern for the cause of

+truth, _For the wrath of man worketh not the righteousness of God._

+For wise and holy ends, error is permitted to spring up, and prevail.

+But it can go no farther than a wise and Sovereign God sees meet. He

+can say to it, hitherto shall thy proud waves come and no farther.

+And he will stay it, in such a manner, and such ways, and at such

+times, as seem best to him. We may rest in these words of our

+Saviour, _Every plant which our heavenly Father hath not planted,

+shall be rooted up._ It was a wise advice of a learned man,

+Gamaliel--_If this work and counsel be not of God, it will come to

+nought._ Error and delusion must at last die away. But truth shall

+obtain an eternal victory.----

+

+Having finished what was proposed, it only remains to improve what

+hath been offered, for your direction and assistance in practice.--

+

+And _first_--We should examine all our principles by the word of God.

+The true principles of religion are to be taken thence. And they are,

+in their great foundation, easily to be learned. All men of common

+capacity may know them, if they will be honest and upright in their

+search. The reason, why there have been so many divisions and errors,

+or false doctrines, is because men have left the holy scriptures, and

+gleaned strange doctrines, from other sources. The word of God must

+be our supreme and only standard. If we make any thing a rule above

+it, we wholly depart from it, and get our religion from another

+source. And respecting the true principles of religion, I venture to

+say, all real Christians, of whatever denomination, are perfectly

+agreed in them--in the absolutely essential doctrines, I mean, and

+are much more agreed in every thing material, than they themselves

+either clearly apprehend, or are willing to confess.

+

+_Secondly,_ let us feel the need of continually watching, lest we go

+off from the pure principles of the Gospel. We see others, in one age

+and another, and in one place and another, renouncing the right ways

+of the Lord--denying the great doctrines and ordinances of Christ.

+And we behold men changing their principles after long professed, for

+errors and delusion.--Let us ever be upon our guard against the

+danger of going off from the doctrine of Christ. _Be not carried

+about with divers and strange doctrines._--

+

+_Thirdly,_ if we have imbibed errors, let us hence be persuaded to

+lose no time in recovering ourselves from the snare. Others, after

+having adopted great errors, have seen their folly--have mourned over

+their obstinacy, stubbornness, and prejudices:--have recanted:--and

+returned to the truth. Let us, if we have been carried away with

+divers and strange doctrines--HASTEN to relinquish them, and recover

+ourselves from them, before it be too late. Soon our days on earth

+will be ended, and it will be too late to rectify any mistakes.--

+

+_Fourthly_--Let us add constant humble prayer for divine grace to

+keep us from backsliding--from instability--from all delusion--and

+false doctrines. Odious is the character of the _backslider._ The

+unstable man cannot excel. Fervently--constantly, should we look to

+the God of all wisdom and grace to keep us from dishonouring him, and

+the truth, by backsliding, and error;--that he would be pleased to

+open our eyes to see the truth, and our ears to hear it:--that he

+would confirm us in goodness:--establish us in the faith:--and hope

+of the Gospel, that we may not only be stedfast and unmoveable, but

+abound more and more in the work of the Lord--be perfect in every

+good word and work--and thus be kept by the power of God through

+faith unto salvation.

+

+

+FOOTNOTES:

+

+ [1] The pernicious tendency of ERROR, especially in religion,

+     is described by a writer of some eminence in the literary

+     world--in the following allegorical representation, which I

+     shall take the liberty to insert here for the reader's

+     benefit, in a note. The allegory is that _the demon of

+     error_ undertook to conduct a traveller over _the Ocean of

+     doubts into the land of confidence,_ and was by a magic

+     power called forth from the earth by the _genius of

+     probability._--Not waiting for a reply, he, the _genius of

+     probability,_ stamped three times on the ground, and called

+     forth the _demon of Error,_ a gloomy fiend of the servants

+     of Arimanes. The yawning earth gave up the reluctant

+     savage, who seemed unable to bear the light of day. His

+     stature was enormous, his colour black and hideous, his

+     aspect betrayed a thousand varying passions, and he spread

+     forth pinions that were fitted for the most rapid flight.

+     The traveller, at first, was shocked at the spectre; but,

+     finding him obedient to superior power, he assumed his

+     former tranquility.

+

+     "I have called you to duty," (cries the genius to the

+     demon,) "to bear on your back a son of mortality, over _the

+     Ocean of doubts into the land of confidence._ I expect you

+     will perform your commission with punctuality. And as for

+     you," (continued the genius, addressing the traveller,)

+     "when once I have bound this fillet round your eyes, let no

+     voice of persuasion, nor threats, the most terrifying,

+     persuade you to unbind it, in order to look round: keep the

+     fillet fast; look not at the Ocean below, and you may

+     certainly expect to arrive at a region of pleasure."

+

+     Thus saying, and the traveller's eyes being covered, the

+     demon muttering curses, raised him on his back, and

+     instantly upborne by his strong pinions, directed his

+     flight among the clouds. Neither the loudest thunder, nor

+     the most angry tempest, could persuade the traveller to

+     unbind his eyes. The demon directed his flight downwards,

+     and skimmed the surface of the Ocean: a thousand voices,

+     some with loud invective, others in the sarcastic tones of

+     contempt, vainly endeavoured to persuade him to look round;

+     but he still continued to keep his eyes covered, and would,

+     in all probability, have arrived at the happy land, had not

+     flattery effected what other means could not perform. For

+     now he heard himself welcomed on every side to the promised

+     land, and an universal shout of joy was sent forth at his

+     safe arrival; the wearied traveller desirous of seeing the

+     long wished for country at length pulled the fillet from

+     his eyes, and ventured to look round him. But he had

+     unloosed the band too soon; he was not yet above the half

+     way over. The demon was still hovering in the air, and had

+     produced those sounds only in order to deceive, was now

+     freed from his commission; wherefore, throwing the

+     astonished traveller from his back, the unhappy youth fell

+     headlong into the subjacent Ocean of doubt, from whence he

+     was never after seen to rise.----

+

+

+

+

+DISCOURSE XXI.

+

+----------

+

+The general excellency of the Christian Religion.

+

+1 CORINTHIANS xii. 31.

+

+_But covet earnestly the best gifts; yet show I unto you a more

+excellent way._

+

+In the Church of Corinth there was much contention about the various

+miraculous gifts of the HOLY SPIRIT, which, in the first ages of

+Christianity, were conferred for the general benefit of the common

+cause of our Salvation. Without them, small would have been the

+success of the Apostles. Their wonderful success depended not upon

+the efficacy of human means, but is to be chiefly attributed to these

+miraculous gifts. _And they went forth and preached every where, the

+Lord working with them, and confirming the word with signs

+following._ These gifts, called the baptism of the holy Ghost, were

+necessary to rouse the attention of a thoughtless generation, to

+satisfy the Jew that the promised Messiah, one greater than Moses,

+was come, and that mighty works showed forth themselves in him, to

+convince the Gentile that the Idol-Gods of the nations were a vanity

+and a lie. They were also necessary to put men of leisure and science

+upon a full and free enquiry into the merits and worth of that

+Religion, which was introduced to the world and supported by

+evidences of so extraordinary a nature.--The persons, as would be

+rational to suppose, who possessed these miraculous powers, such as

+the gift of tongues--of healing--of prophesy--and discernment of

+spirits, were considered in a high and honourable light, in a light

+bordering upon veneration. By their own brethren they were greatly

+respected, and among their heathen neighbours: of course, would be

+viewed as almost divine. Whatever is preternatural calls forth

+attention and wonder. The distinction, which these gifts conferred,

+became in the Corinthian Church a matter of envy. In this Chapter,

+which is closed with our text, the Apostle takes up, and largely

+discusses the subject of the miraculous gifts of the spirit. He

+allows them to _covet,_ earnestly to desire and seek these gifts, not

+as an occasion of boasting and pride, but that thereby they might be

+the instruments of more successfully spreading the truth and glory of

+the Gospel. But he would have them by no means forget that, excellent

+as these gifts were, there was something still more excellent, to

+which he would most affectionately recall and fix their

+attention:--which far exceeded all external gifts however splendid,

+and that was their spirit of Charity or Christian benevolence, which

+is the essence of all pure and undefiled Religion. _But covet

+earnestly the best gifts: and yet show I unto you a more excellent

+way._

+

+_This more excellent way,_ which he above all recommends to them, is

+that of Charity, or real holy benevolent affection, and which, in the

+next Chapter, he discusses and illustrates, in a manner equally

+beautiful and sublime.----Instead of calling the attention of the

+audience to the particular excellencies of the divine principle of

+holy benevolent affection, Charity, I shall attempt to state at large

+the GENERAL EXCELLENCY of the Christian religion. And for this, the

+words selected for present meditation, lay a proper foundation.

+Charity indeed, as but now mentioned, is _that more excellent way_

+intended by the Apostle, and of which he speaks in the following

+terms.--_Though I speak with the tongues of men and of angels, and

+have not charity, I am become as sounding brass, or a tinkling

+Cymbal._ But since Charity which, here doth not mean beneficence to

+the poor, but the true love of God and man, or holy benevolent

+affection, is the sum and essence of true Christianity, we may

+naturally pass to consider the GENERAL EXCELLENCY OF THE CHRISTIAN

+RELIGION, or to show, in a number of important respects, how

+excellent a way the Gospel is, which it is proposed to do, in the

+four following discourses.

+

+To all the real friends of Zion, of rational religion, this must be

+of all themes one of the most pleasing. Whoever loves either his

+Maker or Redeemer, must feel a satisfaction, greater than words can

+describe, to hear the honours of that religion unfolded, which the

+supreme Being hath so clearly revealed, which a Saviour died to

+establish, and upon which his own hopes of eternal felicity must be

+founded.--If any subject, therefore, in the extensive science of

+theology, be able to awaken and fix the attention of a congregation,

+it must be the one now to be considered. After all that can be said

+by me, or even by the most eloquent tongue, or written by the ablest

+pen, in praise of that Religion which we enjoy, the one half of its

+praises will be still untold. With much propriety may the words of

+the Queen of Sheba, expressive of her well-founded admiration, after

+she had leisurely surveyed the grandeur and glory of Solomon, and

+been an ear-witness of his wisdom, be applied to the subject of the

+GENERAL EXCELLENCY OF THE CHRISTIAN RELIGION.--_And she said to the

+king, it was a true report that I heard in mine own Land of thy acts

+and of thy wisdom; howbeit I believed not the words, until I came,

+and mine eyes have seen it; and behold the one half was not told me:

+thy wisdom and prosperity exceed the fame which I heard. Happy are

+thy men, happy are these thy servants, which stand continually before

+thee, and that hear thy wisdom._--Thrice happy are those who know the

+excellency of the Christian Religion, not merely from speculation,

+but from feeling its temper, and practising its duties.--May divine

+grace enable me to speak upon this great subject in such a manner,

+that when you have heard its glories, you may be so delighted with

+it, as to be resolved in your own minds, that you will never for the

+future neglect it, whatever else may be neglected.--I have an

+inexpressible solicitude, lest so important a subject should be

+debated by the imperfect manner, in which it will be illustrated.--

+

+_In the first place,_ the worth of the Gospel way of life and peace

+will deeply impress the mind contrasted with every other Religion.

+All the religions which have ever been in the world, from the

+beginning to this day, may be divided into _revealed_ and

+_unrevealed._ Man will have some kind of Religion. To suppose all the

+human race can be brought to absolute scepticism or Atheism, is the

+idlest of all chimerical suppositions. Visionary are those

+philosophers who believe this possible. While they exert themselves

+to bring it to pass, they may be the means of diffusing impiety and

+irreligion considerably, and of consequence profaneness and

+immorality. They will find some proselytes. For nothing was ever yet

+so absurd or self-contradictory, on the subject of religion, but some

+have been found foolish enough to embrace and defend it. But in the

+end all will be convinced, that the attempt to extirpate all religion

+from the Earth, will be like contending with the Elements, or

+opposing nature in her great course, and therefore cannot succeed.

+The propension towards some kind of religion in the human heart is

+strong. There is a natural preparation in our minds for receiving

+some impressions of supernatural belief. "Upon these, among ignorant

+and uncultivated men, superstition and enthusiasm never fail to graft

+themselves. Into what monstrous forms these have shot forth, and what

+various mischiefs they have produced to society, is too well known."

+Designing men are always ready to take advantage of this popular

+weakness, and to direct the superstitious bias of the multitude to

+their own ambitious and interested ends. Hence all the impostures

+which have been in the world among the various nations, and in

+various ages. Hence the imposture of Mahomet--that of Zoroaster among

+the antient Persians--of Numa Pompilius at Rome:--and of all the

+heathen Oracles. Whoever attends to these, with a candid and critical

+mind, will have a proof abundantly clear, and fully satisfactory,

+that they could not have a celestial origin, and must be man's

+device, mere fraud and delusion. All the particular religions which

+have ever been in the world, may be comprehended in these three,

+_paganism,_ Judaism inclusive of the patriarchal, and Christianity to

+which the Jewish, including the patriarchal, was only introductory.

+And we may add Deism, if that may, with any justice, be called a

+religion. A fair and large contrast of all these, in their nature,

+their tendency, their doctrines, their rites would be an effectual

+way to evince the glories of the Christian Theology, as the only TRUE

+system; for the Jewish was only typical of, and preparatory to it.

+This cannot now be done, for it would interfere with the present

+design. I think however if some able and learned pen were employed to

+do this, it would be an unspeakable advantage to the Christian Cause,

+and lasting benefit to the world.[1]----I now content myself with

+only just observing, compared with the ceremonies of the law of

+Moses, or all the heathen systems of morality or superstition, the

+Christian Religion shines, like the Sun in his meridian splendor,

+compared with the borrowed light of the Moon, or faint glimmering of

+the Stars. _And the word was made flesh and dwelt among us, and we

+beheld his glory as of the only begotten of the father full of grace

+and truth. The law came by Moses, but grace and truth by Jesus

+Christ._ It is the best religion that ever was, or that will be ever

+published to the world. The last dispensation of mercy is it, which

+will ever be revealed to a sinful race: and its glory is such as

+bespeaks its divine original, in so clear and affecting a light, that

+all will be left perfectly inexcusable, if they neglect its calls, or

+refuse to comply with its offers. For, it is just such a Religion as

+depraved and fallen creatures need. It provides for their relief and

+pardon, while at the same time, it secures the honours of the law--of

+the Character--and of the Government of God. None who will divest

+themselves of prejudices, and in the spirit of candor examine its

+nature, can help admiring the grace which it reveals; the duties

+which it enjoins, and the comforts which it imparts, not with a

+sparing but liberal hand. Such as with patience survey its nature,

+will be compelled however reluctant, to acknowledge that it is a

+peaceful benevolent system, calculated in the wisest manner to

+promote the glory of the Supreme Being, to secure the dignity of his

+attributes, and to bring the greatest good to man. Well therefore

+might the angelic hosts celebrate the birth of its founder, in the

+following beautiful anthem of praise; _Glory to God in the highest,

+good will to man, and peace on earth._--How mild its aspect! how

+beneficial its tendency!--What is its object, but to wash away our

+sins, that they may never rise up to our condemnation in a future

+world, to which we are hastening; to establish our peace--and to

+secure our felicity?--What is its object, but to make us pious and

+holy here, to rescue us from that misery which we deserve, and to

+prepare us for, and finally bring us to, an inheritance

+incorruptible, undefiled, and that fadeth not away!--

+

+_In the next place,_ The Gospel contains a most excellent system of

+doctrines, and prescribes a plain and rational mode of worship. This

+is one thing, in which its glory or worth consists. The universal

+degeneracy of mankind, their blindness and ignorance of God or their

+perverseness of will must convince us, that the light of reason is

+not sufficient to bring us to the true knowledge of duty, or just

+apprehensions of the divine perfection, or to point out that mode of

+worship with which he will be pleased. But the Christian religion

+begins, where it ought to begin, by pointing us first of all to the

+one true God, existing in a threefold, though to us incomprehensible

+manner; and most explicitly prescribes the only right way of

+worshipping and serving him. It calls off the mind entirely from all

+vain Idols, which are a lie, and all absurd forms, and superstitious

+rites. As the belief of one God lies at the foundation of all

+religion, so it is altogether fit, and not only altogether fit but

+perfectly reasonable that we should first be instructed concerning

+his being, his nature, his laws, and his character; and then

+concerning that mode of honouring and serving him, which will be

+acceptable to him. There is but one God, and one Mediator between God

+and man. He that cometh to God, must believe that he is, and that he

+is a rewarder of all them that diligently serve him. The history of

+all the pagan nations abundantly proves to all who either know much

+about it, or have eyes to see, how prone human nature is to go after

+Idols and false Gods; and to practise rites of worship, inconsistent,

+absurd and superstitious--or to perform in honour of their

+Divinities, sacrifices, both extremely cruel, and exceedingly

+unnatural. The glory of Christianity, therefore, shines with a bright

+lustre, in calling man's attention first of all to the one true

+God; and then to the right way of serving him. This also sets its

+wisdom, in a most conspicuous point of view. For the world by wisdom

+knew not God. Mankind, where they have had no assistance from

+Revelation, have had no proper or just ideas of a supreme Being.

+

+The pagan nations of the earth ever have, whatever might be their

+civilization or learning, lived in the grossest ignorance of God, and

+in the most sottish Idolatry: worshipping, by absurd and impure

+rites, many of their Idols. They have paid honours divine to the sun,

+moon, and stars:--to birds, beasts, and fishes, nay even to insects

+and plants. The wise Greeks and learned Romans are not to be

+excepted. The few philosophers among them, who saw and despised the

+folly of the vulgar superstition, did not mark out any rational

+system of worship. The people at large lived, not only in the vilest

+Idolatry, but indulged in the most unnatural and detestable vices,

+such as cannot be named, without causing us to blush for the shameful

+conduct of human nature.

+

+As the few philosophers, in the antient civilized heathen nations,

+who had arrived at the greatest eminence in the knowledge of what is

+called natural religion, exhibit to us in the midst of some bright

+sayings about the supreme Being, the first cause of all things, many

+childish and unworthy notions; so they have also given a poor,

+defective system of moral Virtue. It must not be denied, that some

+very rational and wise sayings concerning the being and attributes of

+the Deity, have come down to us from the antient sages. But none of

+them had any uniformly consistent and just apprehensions of him.

+Their notions about the first cause of all things, had in them a

+strange mixture of truth and error, sense and nonsense. Sometimes in

+reading them, we are struck with agreeable surprise, at the justice

+of some observation concerning the being of a God, his perfection,

+and Providence. But alas! the pleasure is destroyed in a moment by

+some most absurd or impious sentiment:--all is confounded with fable

+and fiction.--When we turn our eye to their notions of moral Virtue,

+and man's real happiness, we find little, if any more satisfaction.

+They wrangled continually about the CHIEF GOOD, or true happiness of

+man. They differed most widely from each other. And none of them hit

+upon the truth.--Their morality, viewed only with a superficial eye,

+I grant, looks specious and shining. Some beautiful and just

+sentiments are displayed in all the elegance and charms of language.

+The man of taste admires the diction. We read, with a kind of

+rapture, some of their sentences: the ideas of morality contained in

+them are so just, and the stile so pleasing. Many of their moral

+sayings indeed are worthy to be imprinted on the memory. But when we

+critically and impartially weigh their systems, of moral Virtue, we

+find them essentially defective. For they are always built upon wrong

+principles. A contracted self-love, or a regard to the external

+advantages of society, or a hope to live, in the praises of the

+latest posterity, were their highest motives. The rewards of

+piety--the honour of God--and the certain belief of a future state

+cannot be reckoned at all a part of their religion. Nay, if any

+acknowledged the unity of the Godhead, they were reputed Atheists.

+And the best of them all pleaded for suicide, and other shocking and

+unnatural vices.

+

+For argument's sake, we will admit that our reason, without any help

+from a divine revelation, is adequate to teach us the duties of

+morality, so far as may be needful to regulate all our conduct in

+this world, and to direct all the exercises of our affections aright

+as to time. Still something further is essential. When I admit this

+sufficiency of reason in regard to moral duty; I do not admit by any

+means that it can be proved.--But if it could be proved, still the

+wonderful discoveries of the Gospel respecting a Mediator and a world

+to come, and many other important points, would be not only most

+desirable, but essentially necessary. And therefore, the Gospel is

+indeed glorious and excellent. Reason, then, separate from

+Revelation, cannot inform us concerning some of the most necessary

+and essential things in Religion. It cannot tell us whether any

+pardon of sin can be dispensed to us. It cannot inform us, either

+what the recompence of Virtue will be, or the punishment of Vice. It

+cannot ascertain the degree of goodness which will be remunerated; if

+any is to be at all:--or what kinds and degrees of Vice shall be

+punished. It cannot point out to us, what sins, of which we have been

+guilty, will be forgiven; or whether any will be; of if they will be,

+upon what grounds. Neither can it look forward into another state of

+being, and tell us the duration in which we shall exist; or in which

+Virtue will be remunerated; or in which Vice will be frowned

+upon:--or indeed whether there shall be any future state at all; or

+whether there will be a future retribution, if a future state. It may

+conjecture on these most important and essential subjects. But it can

+go no farther than mere conjecture; and as to some of them, hardly so

+far. Its light here is so feeble, that it scarcely glimmers. It

+cannot therefore relieve us under the pains and anguish of a guilty

+conscience. It hath no motives and arguments of weight sufficient to

+induce us to break off all our sins by repentance, and our

+transgressions by turning unto the Lord. It spreads not before us,

+and endless good to engage us to love and fear God, or endless

+punishment to deter us from sin.--In the world we often behold vice

+prospered, and Virtue depressed. The wicked often flourish, in the

+course of human events; and upon them fortune smiles propitiously:

+while the worthy and the good experience the bitterness of calamity,

+and adversity takes them by her cold hand. In cases of this nature,

+reason would utterly fail in administering sufficient succour.--But

+Religion composes the mind under all the vicissitudes of human life.

+Nay, it opens to us rich consolation.--And one eminent branch of its

+excellence is that it instructs us fully, clearly, and plainly as to

+just notions of God, of the manner in which he will be worshipped, of

+his readiness to forgive us on our repentance and amendment through

+an atonement made for sin. It teaches us, also, the nature of this

+atonement. It informs us of the nature of true Virtue; the rewards of

+it; the punishment of Vice; the continuance of the one and the other;

+and the certainty of a life to come.--It opens to us the truth in

+distinction from all error; and is, therefore, by way of eminence

+sometimes called THE TRUTH. Its author is stiled the true and

+faithful witness. And its doctrines are set forth as true and

+faithful sayings. It points out the right path, and guards, as much

+as is possible against all false principles and delusions, visions

+and idle dreams in things of a religious nature. And what is much to

+its praise, and no inconsiderable proof of its divinity, it doth not

+dwell upon subtle and curious speculations, whose tendency would be

+only to embarrass and perplex honest inquirers after truth and

+happiness; or at least to amuse the imagination, without mending the

+heart, or regulating the morals of men.

+

+With the utmost possible clearness and force of language, it states

+what we are by nature, and what we must be by grace:--the manner in

+which we must live, and what we are to expect, if we conform

+ourselves to its precepts, and exercise its temper, in another world,

+as a recompence. It directs us to keep under due discipline all the

+turbulent passions and evil propensities of the mind. _They that are

+Christ's,_ says the Apostle Paul, _have crucified the flesh with its

+lusts and affections._ The same inspired penman thus exhorts us, _Let

+us walk honestly as in the day; not in rioting and drunkenness, not

+in chambering and wantonness, not in strife and envying. But put on

+the Lord Jesus Christ, and make not provision for the flesh, to

+fulfill the lusts thereof._

+

+What is worthy of particular notice, the christian Religion has no

+pomp and parade. It relates the great truths which we are to believe

+and leaves them to have their impression both on the heart and life.

+It discovers indeed the most sublime mysteries, doctrines above man

+to invent, and consequently above, though not repugnant to

+reason.--It informs us of the FALL of man, that tragical event whence

+all our woes:--and the method of our recovery:--that the Supreme

+Being exists as Father, Son, and holy Ghost, possessed of all

+possible perfections, and worthy of all homage:--that he orders and

+disposes of the Universe, the natural and moral world, at

+pleasure:--that he controuls and directs all things and events:--that

+the eternal destiny of every one of the Children of men is in his

+sovereign hands:--that purity of heart and piety of life are

+essential to salvation:--that incorrigible sinners must be punished

+with endless destruction:--that at the end of the world, the dead

+will be raised:--the living be changed in a moment, in the twinkling

+of an eye:--that a general judgment will be holden:--that all real

+goodness will share in a glorious reward:--and that grace divine is

+necessary to form and prepare the heart for the eternal enjoyment of

+God.

+

+And what is by no means to be omitted, all its doctrines are

+consistent. They form one rational connected system. There is no

+contradiction, no darkness, nor mysticism resting upon its doctrines,

+as they are stated in the sacred Volume, though they have been

+differently explained by different denominations. They are in

+themselves clear. They are full. They are explicit. No clouds hang

+over them. And every lover of this holy religion must deeply regret,

+that ever any human mixtures and traditions should be substituted for

+the commandments of God. Much more, that these last should be made

+null and void, or superseded by those, as the most generous candour

+must allow they have by various Communions of Christians.

+

+As to the MODE of worship, and divine ORDINANCES to be attended upon;

+they are such as reason fully approbates; they are free from

+superstition and enthusiasm. Superstition places all the excellence

+of worship in rites and forms, names and ceremonies. It tythes mint,

+annise and cummin. It lays great stress on mere bodily observances

+which profit little, or in trifles.--Enthusiasm lays claim to

+fictitious joys, visionary raptures, to inspiration, and an uncommon

+intimacy with the Deity. Now it is the Excellency of the Christian

+religion, that it gives no countenance to either of these. It always,

+on the contrary, places the essence of all acceptable worship, in the

+pure and fervent devotions of the heart, in a rational and

+enlightened piety, commanding us statedly to offer homage to God:--to

+be fervent in spirit serving the Lord:--and to present all our

+prayers to his throne, in the name of our Redeemer, relying on his

+complete righteousness, and efficacious intercessions. For he is

+_that other angel that came and stood at the Altar, having a golden

+Censer, and there was given unto him much incense, that he should

+offer it with the prayers of all saints upon the golden Altar._

+

+

+FOOTNOTES:

+

+ [1] The reader will take notice that I suppose eminent service

+     may be done to the Christian Religion, by a fair and candid

+     comparison made between it, and the other

+     religions--namely, Paganism--Mahomitanism--and the

+     philosophic religion of modern Infidels--or rather

+     irreligion. This is, in a measure, a new subject. And as

+     from the state of our Country the probability is that the

+     grand dispute will be, SHALL WE HAVE ANY RELIGION or SHALL

+     WE NOT; so it would be a peculiarly SEASONABLE subject. I

+     hope some able pen will ere long, undertake the arduous

+     task to discuss it.--An elegant pen has beautifully

+     contrasted Mahomitanism with the Gospel. But we want

+     something further.

+

+

+

+DISCOURSE XXII.

+

+----------

+

+The general excellency of the Christian Religion.

+

+1 CORINTHIANS xii. 31.

+

+_But covet earnestly the best gifts; yet show I unto you a more

+excellent way._

+

+_The more excellent way_ here spoken of, is that of Charity, by which

+we are not to understand a liberal and bountiful disposition, or mere

+almsgiving, or a favourable opinion of the good or safe state of

+others, which is the general acceptation of the word in common

+discourse, and in some writers, but the great principle of love to

+God and man, which is the scripture-sense of the word. In a preceding

+sermon, on these words, the Congregation were informed, that it was

+proposed by divine leave, at some length to consider from them the

+GENERAL EXCELLENCY of the Christian Religion: and that it was

+presumed the intelligent hearer would immediately perceive, that they

+laid a proper foundation for so extensive a design. No subject in

+Divinity can be more important in itself, more seasonable in this

+day, or more interesting to any audience, than the one before us. For

+it is because the beauty and glory of the Christian Religion, in

+itself, or compared with all other particular religions which have

+been in the world, are not discerned or realized, that any, in their

+folly or pride of abilities and philosophy, reject it as unworthy of

+credit; or scoff at it as a _cunningly devised fable_; or embrace a

+maimed and defective scheme of it. To the same general cause must it

+be ascribed, that others are careless and indifferent about complying

+with its offers of life and pardon, who daily sit under its

+ministrations. Most happy will it be, therefore, if in the progress

+of our reasonings and illustrations, an impression may be made on the

+mind, of the beauty and worth of that system of Religion, under which

+in the course of a wise and Sovereign Providence, it is our favoured

+lot to live. If you will carefully and strictly attend, I shall not

+despair of effecting so desirable a purpose: for all who have eyes

+cleansed of prejudice to see, ears sanctified by a solemn awe of God

+to hear, and understandings awakened by the importance of the subject

+to perceive, cannot help being struck with the _beauty and_ worth of

+the Gospel.--

+

+We have already taken notice of the system of doctrines and mode of

+worship which the Gospel contains, as deserving of praise and

+admiration, as well as its glory compared with the law of Moses, or

+pagan systems of morality and superstition.--

+

+_Thirdly_--We now proceed to consider as a farther evidence of the

+excellency of the Christian Religion the duties which it enjoins, and

+the motives by which they are enjoined.

+

+One very great branch of the Excellence of Christianity consists in

+its containing a most _rational system_ of duties, and enforcing them

+by the most _solemn motives._ The doctrines, indeed, the precepts,

+the duties, and the ordinances of the Christian religion are such as

+bespeak its Excellence, and the justice of its claims to a celestial

+origin. We have already gone over with a summary of its doctrines,

+and a brief view of its mode of worship. Imperfect indeed was the

+enumeration, and very short the view, but sufficient to evince the

+Excellence of it, as a divine Religion.--For whatever weight is to be

+laid on the external evidences of the Christian Religion, and it is

+to be confessed, that great weight is to be laid upon them, and that

+they have been happily and beautifully illustrated by some of the

+most learned men the world ever saw; still after all, the proof which

+administers to the reflecting mind the most entire satisfaction, is

+its internal Excellence, its own inherent worth and merit. To the

+real believer, who has experienced its divine power, the witness of

+God's spirit with his that he is a child of God, is above all other

+things, a proof to him of the truth and glory of the Gospel. But this

+is merely personal. This is like the _new name, the white stone,_ or

+_hidden manna,_ which no man knoweth saving he that receiveth

+it.--_To him that overcometh will I give to eat of the hidden manna,

+and will give him a white stone, and in the stone a new name written

+which no man knoweth save he that receiveth it. He that believeth

+hath the witness in himself._ The Gospel-system, then, lays before us

+the duties to be performed by us, in the various places and relations

+of life, as well as the doctrines to be believed. It tells us what we

+are to do, as well as what we are to believe. And that mere belief,

+though the most orthodox, separated from the practice of duty, cannot

+avail to our acceptance with God.--And it is to the honour of the

+Gospel that there is no deficiency in regard to the duties urged upon

+us, any more than the doctrines to be received by us, the faith once

+delivered to the saints. All we are to do, then, in order to obtain

+the divine favour and to inherit eternal life, is most clearly placed

+before the mind. The practical part of religion, or the precepts to

+which our lives and conversation are to be conformed, is exceedingly

+plain. None in justice can urge that, what is necessary, in the

+preceptive part of scripture, is beyond their abilities to

+comprehend, or that it is not reconcilable to reason. To every eye,

+though weak, the great outlines of duty are visible. Who is, or need

+be ignorant of what will infallibly ensure his complete and eternal

+felicity? If suitable pains be taken, and the necessary helps used,

+who doth not or may not understand the main branches of his duty to

+God, to the Saviour, to man, and to himself? What is the chief end of

+man? can any plead ignorance here? Is it not to love God supremely,

+to serve him faithfully, and to be happy forever in the enjoyment of

+him?--The sum of all revealed duty is what, in the text, the Apostle

+means by that _excellent way,_ which he was about to show unto the

+Corinthian Christians, the love of God and man, or Charity. On these

+two following commandments, observes the author of it, hangs all

+practical Christianity, _thou shalt love the Lord thy God, with all

+thine heart, and thy neighbour as thyself._ He who loves his Maker

+with all his heart, and his fellow-men as himself; and is careful in

+all things to do unto them, as he would that they should do to him,

+fulfills his duty, in its main points. And if we comply with the

+whole duty of man--attend to all that is required of us, as duty,

+respecting God and man, Jesus Christ, and ourselves, we shall be

+happy. For our duty and our happiness are indissolubly connected. No

+one can be accepted of God, or be blessed, who omits duty knowingly

+and habitually. No one can be miserable who conscientiously attends

+to the whole of his duty, as revealed to him in the Oracles of truth.

+Holiness, then, is our highest interest, and the _Supreme Good._ The

+way that leadeth to life, is the way of obedience--of self-denial--of

+faith--of hope--of repentance--of humility--of meekness--of

+patience--of all moral goodness. And these duties are repeatedly

+urged--beautifully illustrated, and plainly commanded. The great

+terms of life and peace, of pardon and glory are so clearly revealed

+_that he that runs may read. And the Lord answered me, and said,

+write the vision and make it plain upon the table, that he may run

+that readeth it._ To the great clearness, with which our duty is set

+before us, extensive as we acknowledge it to be, may the following

+words be applied. _And an high way shall be there, and a way: and it

+shall be called the way of holiness; the unclean shall not pass over

+it, but it shall be for those: the way-faring men though fools, shall

+not err therein._ The path of duty is a straight path. We cannot be

+carried away from it, but either through a corrupt inclination or

+misinformed judgment. If we sincerely desire to be found accepted of

+God, and to do our duty in all things, and faithfully use all the

+advantages which we enjoy, to learn our duty in its whole extent, we

+shall fail in no material points. Corrupt passions, pride, indolence,

+self will, and as the consequence, an erroneous conscience, turn us

+aside from the line of duty. Indeed our duty in all its branches is

+so explicitly laid before us, that we may be freed from all painful

+doubts or distressing perplexity about what we shall do to inherit

+eternal life. If we be not voluntarily deficient in proper care to

+understand our duty, we may well know what is required of us to do,

+as rational and accountable creatures, which will please our Maker

+and Preserver, the author and fountain of all goodness:--how he will

+be worshipped:--what will fit us in the temper of our hearts for his

+presence and kingdom:--and how, while in the world, to walk and

+conduct so as to be happy, when our connection with it shall be

+dissolved by death. Indeed, to say the truth, our duty to God--our

+duty to man--our duty to the Redeemer--and our duty to ourselves are

+set before us in the Gospel so plainly, that with good and honest

+hearts, we may easily understand it; and so repeatedly, that without

+criminal negligence, we cannot fail to understand it. The sum of it,

+as but now remarked, is comprised in supreme affection to the author

+of the Universe and unfeigned good will to men:--in forgiveness of

+injuries--in love to enemies--in beneficence to the poor--in

+benevolence to all--in humanity and compassion--in justice and

+integrity--in every Christian, moral, social, civil and relative

+duty--in repentance and reformation, where we have done amiss, a

+fiducial reliance on the great atonement provided by the sufferings

+of the Mediator--a conformity to, and imitation of, his example which

+is complete and finished--and conformity to the moral character of

+God, together with an obediential regard to his preceptive, and

+acquiescence in his providential will. Conformity to the divine will

+is the sum of our duty.

+

+And what is worthy of particular notice here, is that Christian duty

+has but one object in view, the divine glory and human happiness, not

+as opposite and distinct, but as inseparably blended. Whether we eat

+or drink or whatever we do, we are to do all to the glory of God. Of

+him, to him, and through him are all things, to whom should be glory

+forever. He made all things, and for his pleasure they are, and they

+were made. The universe was spoken into being, and is upheld in being

+to manifest the divine glory. It ought therefore to be our highest

+end. And the chief design of Christianity is to prepare us for

+happiness, in such a way, as shall effectually promote the divine

+honour; that is, IN THE WAY OF HOLINESS. All the doctrines which it

+enjoins, all the duties which it requires--and all the rites or

+sacramental institutions which it would have us celebrate, are, in

+their very nature, calculated to accomplish this most amiable and

+excellent purpose. In its design consequently it is perfectly

+uniform. It doth not hold up, or direct us to aim SUPREMELY at

+different and opposite subjects. And the great end which it keeps

+uniformly, constantly, and invariably in view, beyond all

+controversy, is to prepare us by a state of probation, or by the

+exercises of a benevolent heart and the duties of a good life, for

+the kingdom of heaven. This is every where professed by Christ and

+his Apostles to be the chief end of the Christian life--the crown for

+which he is to contend--the goal to which he is to run--and the

+harvest which is to recompence him for all his labours. "No such

+prize was ever, in any other religion, hung out to mankind; nor any

+means, of course, prescribed for the attainment of it."--And how

+excellent that system must be, which has in view so glorious an

+object, cannot but strike every person of reflection and observation.

+Reason must see and acknowledge it. The path of duty is the narrow

+way that leadeth unto life. And the only way to advance effectually

+the divine glory.

+

+And to enforce duty upon the hearts and consciences of mankind, the

+most solemn motives are opened to us in the Christian Religion; which

+is a further and no inconsiderable proof of its excellence. After it

+has, with great accuracy and fulness, stated our duty, it doth not

+leave us as if indifferent whether we performed it or not. But as a

+firm and real friend, it follows us with such arguments and motives,

+as are the best adapted to work upon us, a saving impression. And it

+hath for its object our Salvation, so it employs every consideration

+to gain our consent to be saved, which has any probability of

+success. It deals not in cold and uninteresting speculations, or

+abstruse points, which only perplex, or at most amuse the

+inquisitive, or feed pride. It comes home to our hearts, to our

+bosoms, as if it would take no denial from us: as if it beheld us

+foolishly plunging into ruin. While we are straying in the wilderness

+of error, it calls after us with the eager voice of importunity and

+love, and pleads with us to return from our wanderings and folly, and

+to consent to be happy. _Turn ye, turn ye, for why will ye die O

+house of Israel. Thus saith the Lord, I have no pleasure in the death

+of the wicked, but that he would turn and live. O Israel, return unto

+the Lord thy God, for thou hast fallen by thine iniquity. Take with

+you words and turn to the Lord, say unto him, take away all iniquity,

+and receive us graciously._

+

+A great deal has been said about religion in every age. There has

+been much contention about it too; some pleading for one scheme of

+doctrine, and some for another. Some setting up one plan of

+Church-order and discipline, and mode of worship, and some another.

+But all that is essential, absolutely so, is easy to be comprehended,

+and lies in a very narrow compass. There are but a few things

+absolutely necessary to salvation. And to induce us to attend to

+these, as we ought, the most solemn and weighty motives are presented

+to the mind; motives adapted in their own nature, to influence the

+heart, to interest the attention, and to call forth the warmest

+exertions: motives sublime, and of which reason must approve.--All

+that is, or can be dear to us: all that is sacred: all that is

+interesting to us as inhabitants of a dying world: all that respects

+everlasting happiness or everlasting woe, is placed before us--in the

+mind's view. Expostulations, arguments, calls, warnings, and offers

+of life and peace, of pardon and glory are addressed, by turns, to

+mankind.--To persuade us to do our duty--to lead holy lives--to

+prepare for future blessedness--to hate sin--to repent of it--to turn

+from all unrighteousness--to believe and accept of a Saviour--and to

+obey the precepts of moral Virtue, every suitable argument is

+suggested. We are urged by the love of God;--by the compassion of

+Christ;--by the riches of eternal glory;--by the horrors of eternal

+perdition;--by the beauty of Virtue; by the deformity of vice;--by

+the uncertainty of time;--by the dying nature of all earthly

+joys;--by the agonies of death;--by the solemn scenes of the opening

+grave;--by the tribunal of the enthroned Judge;--and by all the

+wonders of Eternity, to live as such beings, as we are, ought to

+live, to be holy in life and all manner of conversation, that after

+dissolution we may ascend to the realms of glory.

+

+From this summary view of the DUTIES, which the Christian religion

+enjoins, and of the MOTIVES, by which these duties are enforced, its

+Excellence most clearly appears. Were we to enlarge, as with abundant

+propriety, we might, upon these topics, we should still more

+convincingly perceive its internal worth and glory.--Without dwelling

+any longer however upon them, we go on to say--

+

+_Fourthly,_ that the Excellency of the Christian Religion farther

+appears, as it contains the most _precious promises,_ and _richly

+supports_ its disciples in days of sorrow and affliction. This is an

+argument to prove its glory and usefulness, which can hardly fail to

+make some impression upon the mind. In general, we may here observe,

+that the Christian Religion seems to display a most intimate and

+perfect knowledge of human nature:--of what it wants to cure its

+disorders; to guard it from errors; to subdue its corruptions; to

+strengthen its principles of reason and conscience; to rectify its

+mistakes; and to support it under every pressure of outward calamity

+or inward trial. Man as a frail Creature needs assistance; as

+dependent, a refuge; as weak, strength; as ignorant, light and

+instruction; as guilty, righteousness and pardon; as wretched,

+redemption; and as a candidate for another state of existence,

+gracious encouragements and promises. And this intimate knowledge of

+human nature discovered, in the Gospel, proves its excellence, and is

+worthy to be mentioned among the evidences that it came from a source

+far above us, even from HIM who made us. With the reflecting and

+judicious, this is a proof which will have considerable influence

+towards satisfying and convincing the mind. If it contained no

+precious promises to encourage and animate our hopes, it certainly

+would be so far from being a perfect and finished system, that it

+would be materially defective. As hope is one of the great springs of

+human actions, so a Religion which is well and wisely adapted to our

+nature, would not fail to address this power of the soul, and make

+all the advantage of it that could be made, to bring about its

+everlasting salvation. A Religion which is true and genuine, must

+take man as he is--as he is found in experience, and treat him

+accordingly. And one peculiar excellence of the Christian Religion

+is, that it actually takes man as he is--addresses him as such, as a

+moral agent, as a rational though fallen Creature, as designed for an

+immortal duration, and accountable to his Maker not only for all his

+outward conduct, but also for his mental exercises--or views,

+exercises, and affections of heart.--

+

+A brief consideration of the richness, extensiveness, and

+preciousness of its promises to encourage hope and exertion, will

+teach us that it most marvellously consults what man is. Its promises

+are indeed glorious. We cannot reflect upon them, without being

+filled with wonder; and their aim, like the doctrines of the Gospel,

+is to increase in the soul holiness and meetness for heaven. _Having

+therefore_ says the Apostle Paul, _these promises dearly beloved, let

+us cleanse ourselves from all filthiness of flesh and spirit, and

+perfect holiness in the fear of the Lord._ How divine, therefore, the

+tendency of Gospel-promises! The design of the precious promises of

+the Gospel is here expressly declared. It is not to amuse the

+fancy--to nourish pride and vanity--to build up empty homes and

+expectations; but to purge away sin from our hearts, to advance us in

+holiness, and ripen and prepare us for the exalted services, and

+sublime felicities of the celestial world:--or in St. Paul's words

+above cited, _to cleanse us from all filthiness of flesh and spirit,

+and to perfect holiness in the fear of God._ The tendency, then, of

+all the promises of the Gospel is to advance the interests of

+holiness. How sweet and supporting are they! How worthy of a wise and

+gracious God to make, and of us to receive with all thankfulness!

+_Whereby are given to us,_ says the Apostle Peter, _exceeding great

+and precious promises, that by those you might be partakers of the

+divine nature having escaped the corruption that is in the world

+through lust._ The promises of the Gospel are not only _great_ and

+_precious,_ but _exceedingly great_ and _precious_--full of

+comfort--of joy--of peace--and rest. They tend to raise our

+affections, to increase our zeal, to quicken our hopes, to enliven

+our faith, to establish us in the ways of righteousness and truth,

+and to furnish us for, and unto, all good works.

+

+As a specimen of all the rest, only consider for a moment, three of

+them. _And will be a Father unto you, and ye shall be my sons and

+daughters saith the Lord Almighty.--Fear not, Abraham, I am thy

+shield and exceeding great reward.--Behold what manner of love the

+Father hath bestowed upon us, that we should be called sons of God:

+therefore the world knoweth us not, because it knew him not. Behold,

+now are we the sons of God, and it doth not yet appear what we shall

+be; but we know that when he shall appear, we shall be like him; for

+we shall see him as he is._ What can be more full, or rich, or

+precious than these promises? Can words convey more? Is there not

+something rapturous and ecstatic in them? Should we dare credit them,

+were they not expressly given? And how excellent do they make the

+Christian Religion appear!

+

+Instead of tracing out all the promises, and ranging them under their

+proper heads, though this would be a most pleasing employment, we

+will only particularize the supports afforded, in the Gospel, in days

+of sorrow and calamity. Doctor Blair, speaking of the house of

+mourning, has the following very just thoughts. "Moreover you would

+_there_ learn," says he, "the important lesson of suiting your mind,

+beforehand, to what you had reason to expect from the world; a lesson

+too seldom studied by mankind, and to the neglect of which, much of

+their misery, and much of their guilt is to be charged. By turning

+away their eyes from the dark side of life--by looking at the world

+only in one light, and that a flattering one--they form their

+measures on a false plan, and are necessarily deceived and betrayed.

+Hence the vexation of succeeding disappointment and blasted hope.

+Hence their criminal impatience of life, and their bitter accusations

+of God and man; when, in truth, they have reason to accuse only their

+own folly. Thou who would act like a wise man, and build thy house on

+the rock, and not on the sand, contemplate human life not only in the

+sun-shine but in the shade. Frequent the house of mourning, as well

+as the house of mirth. Study the nature of that state in which thou

+art placed; and balance its joys with its sorrows. Thou seest that

+the cup, which is held forth to the whole human race, is mixed. Of

+its bitter ingredients expect that thou art to drink thy portion.

+Thou seest the storm hovering every where in the clouds around thee.

+Be not surprised if on thy head it shall break. Lower, therefore, thy

+sails. Dismiss thy florid hopes; and come forth prepared either to

+act or to suffer, as heaven shall decree. Thus shalt thou be excited

+to take the properest measures for defence, by endeavouring to secure

+an interest in his favour, who _in the time of trouble, can hide thee

+in his pavilion._ Thy mind shall adjust itself to follow the order of

+his Providence. Thou shalt be enabled, with equanimity and

+steadiness, to hold thy course through life."

+

+_God,_ says the pious Psalmist, _is our refuge and strength, a very

+present help in trouble._ We are liable to personal distress and

+pain, to bereavement of friends, to public evils, and to spiritual

+disconsolations and the hidings of our heavenly Father's face. Human

+life, indeed, is filled up with evils, many ideal only; many mournful

+realities. No state, no condition is exempt. _In the world,_ said our

+Lord, to his disciples, _ye shall have tribulation._ Man that is born

+of a woman is of few days and full of trouble. We cannot fly from it,

+go where we will, or do what we may, any more than we can fly from

+ourselves. As long as man is imperfect, as long as we are imperfect,

+so long must we be liable to various sorrows and losses, trials and

+misfortunes. We have no reason to expect, nay, it is unwise to

+expect, that all our days, if hitherto they have passed without any

+sorrows, will still guide away unmolested. We ought not to look for,

+or build upon uninterrupted comforts, or a cloudless sky. Storms will

+arise. The lightnings will flash.--The thunderstorms will roar.

+Providence has seen fit to strow the path of life with painful

+sorrows, that we may not be too fond of a dying world, or its dying

+comforts; or seek for a rest here. Every thing sublunary is

+continually shifting, and, like the moon, never keeps the same face

+long. Time like fire is wasting, consuming and changing every thing

+upon which it preys: and like fire too, when it has no more fuel to

+feed it, it will itself be extinguished,--and be no more. Every

+earthly good, is at best but a dying joy. For there is a time when we

+must die and leave it, or it will die and leave us. And one

+excellence of the Christian Religion is, its furnishing us with the

+best motives and considerations to patience under the evils and

+afflictions of this life. Its consolations are neither few nor small,

+and such as the world can neither give nor take away. In a day of

+adversity, religion is supposed generally to have great power. Here

+it triumphs. And here all its supports are needed. To a thoughtful

+pensive mind, no study can appear more important, than how to be

+suitably prepared for the misfortunes of life; so as to contemplate

+them in prospect without dismay; and if they must take place, to bear

+them without dejection. Throughout every age, the wisdom of the wise,

+the treasures of the rich, and the power of the mighty, have been

+employed, either in guarding their state against the approach of

+distress, or in rendering themselves less vulnerable by its attacks.

+Power has endeavoured to remove adversity to a distance. Philosophy

+has studied, when it drew nigh, to conquer it by patience; and wealth

+has sought out every pleasure that can compensate or alleviate

+pain.--But the Gospel alone has ample support. Religion fortifies the

+heart by its divine influence to bear the evils of life.

+

+The heathen philosophy, in days of sorrow and misfortune, opened but

+two sources of comfort.--_One_ was that we must consider that what we

+call _evils,_ are no _evils._ It denied the existence and reality of

+wants and pains. But a most miserable motive to patience and peace

+was this. For nature would feel pain, when in sickness and sorrow,

+let philosophy pretend what it might. To pretend to console the

+anguished heart, when bleeding under some deep recent wound, by

+denying that it felt any anguish; by denying that there is any such

+thing as pain and evil, was only to insult it.

+

+_The other source_ of comfort opened by pagan philosophy under

+calamities, was that they could not be avoided--that all are liable

+to them--and that man was destined to evil while on the earth. This

+method to assuage and tranquilize the afflicted was equally

+inefficacious with the other. It was so far from being a mitigation

+of woe, that we could not escape it, that it was rather an

+aggravation.--There is a saying of the Emperor Augustus recorded in

+history on this subject, which is worthy of remembering. To one who

+undertook, in some deep affliction, to console him from this

+consideration, that it was inevitable, he justly replied "this is the

+very thing that troubles me."--And in the life of Lipsius is a

+remarkable passage. He was a great student in, and admirer of the

+Stoick philosophy. When he lay on his death bed, one of his friends

+came to visit him--and after some conversation designed to smooth his

+exit out of time into Eternity, he observed to him, that he need use

+no arguments to persuade HIM to patience under his pains, for the

+philosophy which he had studied, would furnish him with motives

+enough for that purpose.--He answers his friend with this

+ejaculation--"Lord Jesus--give me Christian patience--away with

+stoical insensibility."

+

+There is no patience like that which Christianity inspires; and of

+which its divine author was a perfect pattern. His religion furnishes

+strong and full consolations.--It fortifies the soul; raises it above

+time; and gives it strength. Its hopes are animating. Its prospects

+are sublime. Christ saith to his disciples, _let not your hearts be

+troubled, ye believe in God, believe also in me. These things have I

+spoken unto you, that your joy might be full._ To have God to apply

+to, who is the Father of mercies and the God of all consolation; the

+God that comforteth them that are cast down:--to have an interest in

+Christ, by whom we have access unto the Father, whose grace is

+sufficient for us in every time of trouble:--to have the spirit, the

+comforter by office, do his office unto us, and diffuse that joy and

+peace in believing, which are part of the kingdom of God, and the

+fruits of the spirit:--and to have the holy scriptures to which we

+may repair, and which were written on purpose that we, through

+patience and comfort of the scriptures, might have hope, are

+consolations, which, compared to all that can be derived from reason

+and philosophy, are as _the fountain of living waters, to the broken

+cisterns which can hold no water._

+

+Thus the Christian religion teaches us _all the doctrines_ we are to

+believe, the _mode_ of worship to be observed--enjoins _all the

+duties_ we are to practise, and _enforces them_ by the most

+influential _of all motives_;--it is full of the most _precious

+promises_ to animate us, and in days of misfortunes opens to us

+sources of the most plentiful consolation.

+

+

+

+DISCOURSE XXIII.

+

+----------

+

+The general excellency of the Christian Religion.

+

+I CORINTHIANS xii. 31.

+

+_But covet earnestly the best gifts; yet show I unto you a more

+excellent way._

+

+What was proposed from these words, was to consider at some length,

+not merely the excellence of Charity or holy benevolent affection,

+which is the meaning of the word Charity in the holy scriptures, but

+the GENERAL EXCELLENCE of the Christian Religion. Two discourses have

+already been devoted to the illustration of this, which of all others

+is one of the most interesting subjects; interesting to every class

+of hearers. For if any have scruples concerning the divine origin of

+Christianity, this subject is as well adapted to remove them, as

+almost any one which could be chosen. If any be heedless and

+indifferent about its duties, doctrines, institutions, and proposals

+of mercy and salvation, this subject is well calculated to reprove

+their unconcern, and to excite their attention. If any have lost

+their first warmth and zeal, their first love to Religion, their

+relish and favour of its duties and comforts, this subject is

+directly fitted to re-establish their faith--to re-invigorate their

+zeal--to re-quicken their favour of divine things--to regain their

+relish--to rekindle their affections, and to restore them from their

+backslidings. To the aged, who have long attended to the duties of

+the Gospel, and experienced its power, it ministers support; and the

+young it invites to the paths of Virtue, in a most pleasing and

+delightful manner. These ideas will apologize for confining your

+attention, my hearers, so long to one subject; if any apology be

+needful, but it is presumed none will be needful.--For no kind of

+justice could be done to this theme, in a single discourse. A Volume

+would be little enough for this end.----

+

+We have already surveyed the EXCELLENCY of the Christian Religion in

+four instances, though in a very brief and imperfect manner--_first,_

+compared with all other religions:--_secondly,_ as it contains an

+admirable system of doctrines, and plain and rational mode of

+worship:--_Thirdly,_ as it lays before us the best system of duties

+to be performed by us, all of which are perfectly reasonable, and

+enforces these duties by the most weighty and solemn motives:--And

+_fourthly,_ as it comprises in it the most precious promises, and

+furnishes the richest supports in days of adversity and misfortunes,

+far surpassing all that could be derived from reason and philosophy,

+though these assistances are by no means to be overlooked.----

+

+I now pass to observe that----

+

+_Fifthly,_ another proof and part of the EXCELLENCE of the Christian

+Religion is, that it builds itself upon no _selfish foundation._ So

+far is it from giving countenance to the selfish affections of the

+human heart--or promising rewards for any thing done from a supreme

+regard to self, that it first of all bids us to deny self--to take up

+our Cross--and to follow divine Lord and Master at all events,

+_whithersoever he goeth_--through good report, or evil report, in

+days of gladness, or of loss and distress. And the disciple of Christ

+sometimes sustains more injury, or spiritual disadvantage from the

+flatteries, than from the frowns of the world; and experiences that

+the _friendship of the world is enmity against God._ The smiles of

+prosperity, though so highly esteemed, are often more prejudicial to

+our spiritual interest, than the cold blasts of adversity. But the

+follower of the slain Lamb of God is to hold on in his benevolent

+course, both in the prosperous and adverse day; neither turning aside

+to the right hand or left. And so entirely must the selfish

+affections be conquered, that even life itself dear as it may be,

+must be given up for the Gospel's sake at the call of God. _For

+whosoever will save his life, shall lose it: but whosoever shall lose

+his life for my sake and the Gospel's the same shall save it._ The

+benevolence of the Gospel is such, that every duty done from selfish

+ends is accounted of no avail. However far we may go, in external

+compliances, still if we be unwilling to forsake all for Christ and

+his religion, for God and his glory, we are none of Christ's. _And

+when he was gone forth into the way, there came one running, and

+kneeled to him, and asked him, good Master, what shall I do that I

+may inherit eternal life? And Jesus said unto him, why callest thou

+me good? there is none good but one that is God. Thou knowest the

+commandments, do not commit adultery, do not kill, do not steal, do

+not bear false witness, defraud not, honour thy Father and Mother.

+And he answered, and said unto him, Master all these have I observed

+from my youth up. Then Jesus beholding him, loved him, and said unto

+him, one thing thou lackest: go thy way, sell whatsoever thou hast,

+and give to the poor: and thou shalt have treasure in heaven: and

+come take up thy Cross, and follow me. And he was sad at that saying,

+and went away grieved: for he had great possessions._ In our

+affections we are to forsake all for Christ and his Gospel. No self

+interest is to be preferred to his cause or kingdom. The divine glory

+and the cause of the Gospel are to be supreme with us, higher than

+any temporal emolument. We must say, as David did, _If I forget thee,

+O Jerusalem, let my right hand forget her cunning. If I do not

+remember thee, let my tongue cleave to the roof of my mouth: if I

+prefer not Jerusalem above my chief joy._ The interest of Christ's

+kingdom and the honour of God are to be preferred above our _chief

+joy._ Our own pride, our own feelings, our own ease, honour, and

+wealth are never to be consulted at the expense of truth and duty, or

+the honour of Religion. The essence of true Virtue lies in holy

+benevolent affection--or in a principle of love to God, as the sum of

+being, and to all created intelligencies, according to their rank in

+the scale of existence, or capacity for happiness. No system or

+Theory of Virtue or moral sentiments can be just, or genuine where

+the public good, the glory of God, as the sum and foundation of all

+being, and the good of all created rational beings, according to

+their capacity for happiness, is not the ultimate object. It is most

+consonant to reason that private interest and private good are to

+give way or to be sacrificed to the public, a less to a greater good.

+To make our own private interest or happiness the supreme object, of

+all our actions, regards and attention, is to counteract the great

+laws of the Universe, and to put a very small interest, in the place

+of one infinitely grand and important. Self, the Idol of man, as he

+is by nature, must be thrown down; and homage must not be paid to it.

+Says the Apostle, _Look not every man on his own things, but every

+man also on the things of others._ According to the Gospel,

+therefore, all the unsocial and selfish affections are to be

+mortified. We are to prefer the honour and glory of God to all things

+else, to the whole Universe. _Whether therefore ye eat or drink, or

+WHATSOEVER YE DO, do all to the glory of God._ As of him, and through

+him, so to him are all things, to whom should be glory forever. For

+his pleasure all things are, and were made. All things were made to

+promote his glory. All things are preserved for,--and will,

+eventually, issue in the same end. And it is infinitely fit and

+proper that they should all subserve the purposes of his glory. For

+he is infinitely worthy to be exalted to the throne of the Universe

+in the views and affections of his rational Creatures. He indeed is

+the alone proper object of the highest esteem, and most ardent love

+of all his rational creatures for what he is in himself, independent

+of any interest they may have, or hope to have in his favour. And all

+his laws are infinitely worthy to be eternally, and unchangeably

+obeyed.--

+

+Again, further, according to the benevolent scheme of Religion in the

+Gospel, so far are all our selfish feelings and passions to be

+subdued, that even our enemies--our personal and prejudiced

+enemies--such as hate us without any reason at all--such as are

+inveterate in their hatred are to be embraced in the arms of

+benevolent compassion--the love of pity not of complacence.--This

+however doth not imply that we have any complacential affection

+towards them, or that we willingly put ourselves in their power, or

+give them the means and opportunity of injuring us. On the other hand

+we may and ought to be displeased with their evil ways, their

+causeless hatred of us, and to be cautiously upon our guard against

+the efforts of their malice. Malice is always active. An enemy to you

+is commonly restless and uneasy, unless, by revenge, he is gratifying

+his ill-nature. It is always unwise to put ourselves into the power

+of any who are malicious and inimical to us. Religion doth not

+require us to consider enemies as friends, or to treat them in the

+same manner. This would be both absurd and unsafe. But we are to

+extend to them our benevolence, or love of compassion. _But I say

+unto you love your enemies, bless them that curse you, do good to

+them that hate you, and pray for them that despitefully use you, and

+persecute you, that you may be the Children of your Father who is in

+heaven; for he madeth his sun to rise on the evil, and on the good,

+and sendeth rain on the just and unjust._ Here is our duty to enemies

+of all kinds. No system of morals or philosophy ever taught man this

+great and difficult duty in its _true_ nature and _proper_ extent,

+but the Gospel. The love of enemies in its just nature is an article

+no where found in nature's Creed. We have no hints scarcely about it

+among the sages of pagan antiquity. The divine philosophy of Jesus

+alone teaches it, in its _true_ sense.--A regard therefore to the

+good of others and even of those who hate us, must govern us, or we

+are not the real disciples of him, who laid down his life for us. He

+laid down his life for his enemies, those who hated him without a

+cause. _God commendeth his love towards us, in that while we were yet

+sinners, Christ died for us._ Here is an example for us. We are to do

+good to others, even while our enemies. In all our words and actions

+a higher aim than self must bear sway. _For if ye love them that love

+you what reward have ye? Do not even the publicans the same? And if

+ye salute your brethren only? What do ye more than others? Do not

+even the publicans so?_ There is no moral excellence or virtue in our

+friendships and complaisant treatment of others, if we go no higher

+than self: or if our own ease, good, honour, or advantage be our

+ultimate end or ruling motive. The sum of Christian duty is contained

+in the moral law; and the sum of the moral law is contained in these

+two Commandments, _the love of God, and the love of man._ There is

+therefore nothing of a selfish nature; mean, or base belonging to

+christianity. It will not even suffer us to retaliate, or to revenge

+an injury for the sake of punishing; or to delight in the pains and

+sufferings of others; or to take any measures to hurt them, that are

+contrary to what is right and fit, or to reason. It expels, in fine,

+every false Virtue, enjoins only every real virtue, though exploded

+by the world:--it pays no attention to the usages, opinions, and laws

+of the world any further, than they are the eternal laws of reason

+and rectitude. It will not allow its followers to think an _evil_

+thought--or speak an _evil_ word or to do an _evil_ action to man.

+But it commands us to forgive injuries on the penalty of exclusion

+from the forgiving pity of our heavenly Father. Philosophy has often

+recommended the contempt, but rarely the forgiveness of injuries. It

+is a doctrine not indeed above the reach of reason, but reason is too

+weak to establish it as a general principle of action.--Our Lord

+presses it upon man, in the most solemn manner, as he would hope or

+expect pardon from God. _For if ye forgive man their trespasses, your

+heavenly Father will also forgive you. But if ye forgive not man

+their trespasses, neither will your Father forgive your trespasses._

+

+Christianity is then a religion of benevolence, forbearance,

+forgiveness of injuries, and meekness and condescension, which can be

+said in truth of no religion that was ever among any of the heathen

+nations, antient or modern--in earlier or later times. It is

+therefore as different from, and as much above, in its principles, in

+its doctrines, in its hopes, and in its aim, all the schemes of

+religion, which have been broached by cunning and artful impostors,

+as the one true God, is different from and above all Idols; _or

+holiness above sin,_ or light preferable to darkness.

+

+It teaches us the infinite benevolence of the Deity. That he is good,

+and does good--is slow to anger--long-suffering--and that his tender

+mercies are over all his works. There is none good but one that is

+God. He is one boundless ocean of benevolence. There is nothing in

+him, or done by him which is contrary to, or irreconcilable with,

+infinite, universal, and impartial benevolence. It declares to us

+that its great FOUNDER is the image of his Father who is in

+heaven--full of grace and truth--all benevolence indeed and

+condescension. It requires of all the Children of men the same mind

+that was in Christ, perfect benevolence. And when completed in glory,

+all its friends will form one kingdom of peace--one society of pure

+and perfect benevolence: where no competitors struggle; no factions

+contend; no rivals supplant each other. "The voice of discord never

+rises, the whisper of suspicion never circulates, among those

+innocent and benevolent spirits. Each, happy in himself, participates

+in the happiness of all the rest; and by reciprocal communications of

+love and friendship, at once receives from, and adds to, the sum of

+general felicity."

+

+While in this world of sorrow and tears, the Gospel most strictly

+requires of all, that we should cultivate and practise universal

+benevolence, and in all our respective places be careful to do unto

+others, as we would that they should do unto us in similar

+circumstances--which is the most excellent compend of moral

+duty.--The Christian Religion therefore must appear to all candid

+minds, to be a system of benevolence and good will. And on this

+account it is a system of religion deserving of our admiration, and

+love.--Inattentive to its very genius are those, and strange as it

+may seem, there have been some such among its enemies, who accuse it

+as defective in kindness and beneficence, and call it a mercenary and

+selfish system.

+

+It encourages us along in duty, we grant, from the hope of reward,

+and dissuades us from sin, by fear of misery. And hence some infidel

+writers whose attacks against it, have been read, with great avidity,

+have taken occasion to say that it is a mercenary, and selfish

+religion; and therefore, unworthy of God to institute or man to

+receive. Nothing can betray their partiality more, or exhibit in a

+more conspicuous light their unfairness, and their ignorance of the

+nature of this system or religion than to bestow upon it, the

+epithets of _mercenary_ and _selfish._ They tell us that the

+excellence and glory of Virtue should be the only motive to persuade

+us to embrace it in our hearts, and to pursue it in our lives: that

+INTERESTED motives, or motives drawn from the rewards of virtue, or

+ill-effects of vice, are unworthy of God to use with us; and only

+build up a SELFISH system.----Why _interested_ motives are made use

+of by the Supreme Being to persuade us to accept of the offers of the

+Gospel is a question of some importance, and seems incumbent on me

+here to discuss. And that the hearer may gain satisfaction he is

+requested to attend to the following remarks.

+

+1stly. The supreme inherent excellence of Virtue, or moral goodness

+would perhaps be the best and most suitable motive to be used with

+angels, or beings who had never apostatised from God. Because they

+could perceive all its richness and worthiness. As it is the most

+noble, so with them it might be the most influential. They, it will

+be granted, have a clear and direct view of the nature and of the

+charms of holiness. It shines before them, in all its native

+splendor, and is possessed and exercised by them, without any mixture

+of evil. They see all the loveliness of Virtue, and actually

+experience a fulness of joy from it. And of course it will have all

+its due weight with them. But man is plunged in sin and guilt.--And

+is guilty because sinful. These, _sin_ and _guilt,_ intercept, as an

+intervening cloud, his vision of the glory and excellence of Virtue.

+He cannot therefore be so _entirely_ influenced by them. For what is

+not fully perceived cannot operate as a motive in all its weight and

+importance. Besides, this is a state of probation and trial; and man,

+accordingly, is treated in the Gospel as in such a state. And if he

+were not treated as in such a state, he would not be treated either

+justly or truly, either according to the nature, or the fitness of

+things.

+

+2dly. _Further,_ human nature, in a religion which is from God or

+which would do any good, must be taken as it is, and treated

+agreeably to truth and fact. Did Christianity consider and treat

+_man_ as an _angel,_ we certainly should be furnished with an

+unanswerable argument against it, and ought not to receive it; or if

+we should receive it, it could do us no essential good, because not

+adapted either to our nature or necessities--to our circumstances as

+degenerate and fallen Creatures.----Therefore

+

+3dly. While in the body, motives drawn from the prospect of a

+recompence beyond the grave, to excite our hopes, and from the

+threatenings of endless misery, as the native result of our

+ill-conduct to awaken our fears must be altogether proper and

+reasonable. As long as hope and fear are the two great springs of

+human action, so long will both reason and philosophy, as well as

+propriety, require that they should be alternately addressed, and be

+made to assist the cause of Virtue. When, therefore, the Christian

+Religion employs _interested_ motives to work upon the human mind, it

+carries a clear mark of its reasonableness, and adaptedness to the

+circumstances, in which we are placed in this world, and is no proof,

+consequently, of its being defective in benevolence, or a mercenary

+and selfish religion.----Again,

+

+4thly. If Virtue or holiness shall be rewarded forever, and Vice or

+wickedness shall be punished forever: or if the effects of the one

+shall be the most happy, and of the other the most unhappy. Ought not

+this to be known? Is it not fit and proper that the _exact_ truth, in

+things of such infinite moment, should be revealed? Must _the truth_

+be secreted lest it should have weight to induce us to act agreeably

+to it. If God have annexed, in his Providence, or in the nature of

+things a reward to piety, and evil to impiety, where can be the harm

+for us to be plainly informed of it, that we may practise the one,

+and shun the other?

+

+We proceed--to observe--on the great subject before us--

+

+_Sixthly,_ A further evidence of the _internal worth_ and _merit_ of

+the Christian Religion is that it strictly prohibits all moral evil,

+and whatever would interrupt our peace and comfort as individuals,

+and the harmony and benefit of society. No religion is of any value

+or worth any further than it is good, or tends to good. The beauty of

+holiness is its tendency to happiness; and where it obtains in a full

+measure, there misery is expelled with all its train of evils. And

+the beauty of religion is its tendency to promote the real welfare of

+man, as an individual, and as connected in civil society. By

+cultivating in men the principles of honour, faith, integrity, and

+conscience; and calling them off from vain and hurtful courses, they

+are made the _best members_ of society. The best interests of civil

+government and of society are, consequently, most promoted by

+Religion. It gives to civil government faithful rulers and quiet

+subjects. Nothing is good or praise-worthy, in a moral view, any

+otherwise, or any further than in fact it actually does or aims at

+good. It would not be worth while to embrace a system which pretended

+to be religion, if it had no power or tendency in its principles and

+duties, promises and exercises, institutions and precepts to do us

+good, to do good to others--to the world at large--to the various

+orders and ranks of society. Most certainly that Being, who has

+infinite wisdom and infinite goodness, would never reveal or

+institute, or require us to believe and practice a religion, which

+had no tendency to promote our own or the welfare of others. For it

+would be to no purpose. It would be useless and vain.--All false

+religions, it will be acknowledged, actually do hurt. Error and

+imposture, are so far from being _harmless,_ that they are always, in

+a greater or less degree _pernicious._ They mislead and bewilder the

+mind. They create dissensions: they nourish evil passions--they

+pollute of course the morals.--Now the Christian Religion appears

+excellent and glorious, worthy of all acceptation and praise, as it

+consults, and tends most directly, and powerfully, to secure the

+welfare of man, here and hereafter, in time and in Eternity. Its

+grand design is to render us happy in this state of being, and

+blessed when another shall open upon us. And the way, it takes to

+render us happy, is by subduing all our evil appetites and

+propensities; and forbidding whatever is hurtful to our own peace, or

+to society around us. If it secure the morals of individuals, it in

+effect secures the _public_ morals; for of individuals is the public

+composed. A government or people are then prosperous, when rulers and

+the ruled conduct aright, in their several places; when the morals

+are most pure; and when disorders, licentiousness, extravagance, and

+other evils, vice and iniquity, are most suppressed. The more pious

+and virtuous the members of a Community the happier is that

+Community. It ever has been, and ever will be found, that

+righteousness exalteth a nation, and that sin is the reproach of any

+people, in greater or less societies. _Blessed is that people whose

+God is the Lord._--The Gospel indeed was never _originally_ designed

+by its divine author to be an instrument of civil government, or

+merely an aid of civil society. It hath something infinitely higher

+in view.--But, at the same time, it as directly tends, in its great

+doctrines and moral precepts, and as much promotes the highest and

+most valuable interests of society, as if it had no other object in

+view, or were instituted for this sole purpose.--Here it ought to be

+particularly remembered, that those who regard religion, in no other

+light, than as an excellent expedient to civilize and humanize man,

+and to strengthen the bands of government and society, debase its

+design and nature, and err widely from the truth.--Religion, however,

+brings people to order, to regular conduct, to humanity, to love

+moral duties, and to the practice of all the social and relative

+duties, and then they are prepared to be _good subjects_ of civil

+government, and _good members_ of civil society. It, then, most

+essentially co-operates for the happiness of the Community, when it

+checks growing vice, when it liberates and humanizes the rough pieces

+of human nature. And by forbidding all moral evil, and laying before

+the mind the terrors of the Lord, to dissuade from all iniquity, by

+revealing from heaven the wrath of God against all unrighteousness

+and ungodliness of men, it contributes powerfully to the best good of

+civil society.----

+

+Whatever can be to the glory, ornament, and dignity of the social

+intercourse is commanded in the Gospel; and whatever tends, even,

+though in the remotest view, to debase or injure man, in his rights

+as a member of the community, is most expressly prohibited. Industry,

+order, frugality, economy, diligence, faithfulness, honesty, truth,

+humanity, and all the civil virtues and duties, as well as the moral

+and Christian, are abundantly inculcated. We are taught not only the

+laws of virtuous friendship, but in that general philanthropy which

+as Christians is incumbent on us, we are taught a real love to our

+Country; and we are bound to submit to all the regulations of

+government, and its wholesome ordinances, not only for wrath, but for

+conscience-sake--not only as a duty which we owe to the Community,

+but as a duty which we owe to God. For to break the laws of man, is

+to offend against the laws of Christ.

+

+Besides, in our prayers and wishes, as well as in our words and

+actions, are we to seek the good of others. Christians are bound to

+pray for others--to wish well to them in all lawful pursuits--to seek

+the peace of government, its honour and stability--and to do nothing

+which is contrary to the peace of society. Banish religious

+principle, and you loosen all the bonds which connect mankind

+together; you shake the fundamental pillar of mutual confidence and

+trust; you render the security arising from laws, in a great measure,

+void and ineffectual.--For human laws and human sanctions cannot

+extend to numberless cases, in which the safety of mankind is deeply

+concerned. They would prove very feeble instruments of order and

+peace, if there were not checks upon the conduct of men, from the

+sense of divine legislation--if no belief of future rewards and

+punishments were to overawe conscience, and to supply the defects of

+human government.

+

+Again--Christians are by their example to recommend regularity of

+deportment, sobriety, temperance, righteousness and truth. They are

+to put away all guile, hypocrisy, wrath, evil speaking, malice, and

+deceit. Not only all that would hurt society is prohibited, but all

+moral evil, indeed of every kind and degree. Not a wish or passion,

+which is inconsistent with, or contrary to purity, to justice, to

+benevolence, is to be indulged. No line of conduct or business which

+is unlawful, or incompatible with moral obligations is permitted by

+the laws of Christ. So far therefore as religion really obtains, so

+far society and civil government are essentially benefited. Perjury,

+falsehood, theft, robbery, oppression, extortion--and all the train

+of crimes which embroil and render society miserable, are driven away

+by the influence of religious and moral duties. And were the

+Christian Religion to obtain in all hearts, and over all nations,

+society on earth would resemble, in sweetness, the music of the

+spheres--the harmony of nature; and the abodes of eternal felicity.

+For it is religion in its perfection which constitutes the chief

+ingredient of heavenly glory and blessedness.--If we had no

+reference, therefore, to another world, it would be wise to maintain

+the Gospel for the purposes of carrying the happiness of civil

+society to the zenith of glory.--This is no small proof of the

+internal worth and merit of the Christian religion; and displays in a

+most amiable and illustrious manner, the wisdom and goodness of the

+Supreme Being: for he has consulted and aimed at both the temporal

+and spiritual good of man, and both at once in the very frame of that

+religion, which he requires us to receive and practise; and has

+joined together our interest and duty. An habitual omission of duty

+and moral Virtue is of course a rejection of our happiness, _a

+forsaking our own mercy._ What an exalted idea this ought to give us

+of the EXCELLENCE of the Christian Religion!--Let us therefore, to

+conclude the present discourse, admire its doctrines, and conform

+ourselves to its precepts, that we may experience its

+consolations--and finally, when time is no more, enjoy its rewards.

+For such as obey it, shall be recompensed in the resurrection of the

+just.--

+

+

+

+DISCOURSE XXIV.

+

+----------

+

+The general excellency of the Christian Religion.

+

+1 CORINTHIANS xii. 31.

+

+_But covet earnestly the best gifts; and yet show I unto you a more

+excellent way._

+

+What was proposed, in attending to these words, through divine help,

+was to consider the GENERAL EXCELLENCE of the Christian Religion.

+Could a deep impression of this be made upon the mind, a very

+material point would be gained. For when people are once convinced in

+their judgments, of this, they will be, in some good measure,

+prepared to listen to the proposals of mercy made to them, and their

+attention will be excited. Of course they may be said to be not far

+_from the kingdom of heaven._

+

+If possible, I would offer such arguments and considerations, as that

+you shall be unable either to resist, or to hear with cold unconcern.

+Let reason and reflection work. Weigh all that has been, or may be

+still offered to you, in the even balance of candour and

+deliberation; and be resolved that your minds shall be open to truth

+and reason: and if you find, as I trust you will, upon the closest

+examination, and most impartial attention, that the proofs of the

+EXCELLENCE of the Christian Religion are full, clear, and

+satisfactory, let your lives and future practice be consonant to your

+conviction.

+

+We have already in the progress of our discussion adduced _six

+arguments_ to establish the point before us, and enlarged upon them,

+according to what propriety demanded of us.

+

+We now pass to observe----

+

+_Seventhly,_ The excellence of the Christian Religion appears from

+the gracious influences of the divine spirit, which it offers, and

+the reasonableness and moral and doctrinal nature, as well as great

+simplicity and plainness of the divine Ordinances, or Sacramental

+Institutions, which it bids us celebrate.

+

+The gracious influences of the holy Ghost are offered to enable us to

+comply with the whole of our duty, as Christians, and to triumph over

+all opposition and enemies in our road to happiness. These influences

+are usually distinguished into the renewing or sanctifying--the

+awakening and convictive--the supporting and comforting--the

+restraining and confirming,--the abiding and indwelling, operations

+of grace. Such is the depravity of the human heart that the power of

+God is absolutely necessary to bring man to the love of truth and

+duty. We depend upon the sovereign grace of God for salvation. And

+such assistances of the holy spirit are promised, in the Gospel, as

+are altogether proper and sufficient. It doth not offer us salvation,

+and leave us in the dark, as to the means of obtaining it, or

+destitute of the help, which is necessary to fit us for all that we

+are either to do, or to suffer. A merciful and wise God never imposed

+on any of his rational creatures, any thing as duty which was not in

+its own nature proper, or for the performance of which neither power,

+opportunity, nor means were given. He hath graciously appointed all

+the means which are necessary to comply with his revealed Will. And

+natural strength and power, or rational faculties and capacities

+abundantly adequate. Nothing but a disposition to comply with duty is

+wanting. _Ye will not come unto me that ye may have life. Thy people

+shall be made willing,_ says David, _in the day of thy power._

+Nothing prevents our immediate compliance with the gracious proposals

+of mercy and salvation made us, in the Gospel, but the wickedness of

+the heart. To overcome this wickedness of heart, or enmity against

+God, the powerful operations of the holy Ghost are promised. He must

+sanctify or regenerate the soul. He must call, convince, awaken, and

+renew us. The voice of the Almighty must effectually call us. He who

+made and upholds the Universe, by his divine energy must rouse us

+from our supineness and lethargic state. By his spirit he

+awakens--convinces--and savingly illuminates the soul. The peculiar

+office or work of the divine spirit is to apply the redemption

+purchased by Jesus Christ. The remedy provided, in infinite mercy, to

+heal the moral disorders of the heart and to wash away our sins, is

+all-powerful; and is rendered effectual by the kind and quickening

+influence of grace. The regeneration of the sinner is the work of

+God's spirit. Motives and arguments are unequal to this. It must be

+effected by the operations of the holy Ghost. He creates the soul

+anew unto good works, which were before ordained that we should walk

+in them. Except a man be born again he cannot enter into the kingdom

+of God. We are said to be chosen to salvation through the

+sanctification of the spirit and belief of the truth. In the

+following words, the renovation of our nature is attributed to divine

+influence--_which were born not of blood, nor of the will of the

+flesh, nor of the will of man, but of God._ And in the whole progress

+of the christian life, as well as in our entrance upon it, the

+gracious aids of the divine spirit are requisite. Divine grace enters

+us on the christian course at first. And it must aid us along, in

+every step of our way, till we shall be admitted into the regions of

+eternal blessedness. And how free and ready God is to impart the

+efficacious influence of his spirit, even all that influence which is

+needful for us, our Lord himself, who came to reveal his Father's

+Will, informs us in the following remarkable passage Luke xi. 5, to

+the 14th verse.--_And he said unto them, which of you shall have a

+friend, and shall go unto him at midnight, and say unto him, friend

+lend me three loaves. For a friend of mine is come unto me, and I

+have nothing to set before him: and he from within shall answer and

+say, trouble me not; the door is now shut, and my Children are now

+with me in bed: I cannot rise and give thee. I say unto you, though

+he will not arise, and give him, because he is his friend, yet

+because of his importunity, he will rise and give him as many as he

+needeth. And I say unto you ask, and it shall be given you: seek and

+ye shall find: knock and it shall be opened unto you. For every one

+that asketh, receiveth: and he that seeketh, findeth; and to him that

+knocketh, it shall be opened. If a son shall ask bread of you that is

+a father, will he give him a stone, or if he ask a fish, will he for

+a fish give him a serpent? or if he shall ask an egg, will he offer

+him a scorpion? If ye then being evil, know how to give good gifts

+unto your Children: how much more shall your heavenly Father give the

+Holy spirit to them that ask him._ How ready is a gracious God to

+bestow upon us, on our earnest, continued, and devout pleadings with

+him therefor, all the influence to renew and sanctify us which we

+need? He is as ready as tender earthly parents are, and how ready

+they are, let their own feelings and the history of all ages and

+nations declare, to confer when in their power, on their Children,

+good gifts of a temporal nature. He is not backward or reluctant. On

+the other hand, he is willing to bless, pity, and save us. Indeed he

+waits to be gracious. _And therefore will the Lord WAIT that he may

+be gracious unto you: and therefore will he be exalted that he may

+have mercy upon you: for the Lord is a God of judgment: blessed are

+all they that wait for him._ He bears long with us on purpose to

+reclaim us from our evil ways, and to bring us to repentance.

+Considering the number and aggravations of our sins, our slowness of

+heart to believe, how astonishing the long-suffering of the supreme

+Being! How pleasing the thought, that he is ready to bestow all THAT

+DIVINE INFLUENCE, which is needful to renew our souls, to subdue

+within us the power of sin, and to prepare us, in the way of holiness

+or progressive sanctification, for the kingdom of heaven! Were he not

+more ready to impart spiritual blessings, divine grace, than man is

+to give aid to his fellow-men, when in his power, who then would be

+saved. We might justly complain and object against his ways.

+

+With respect to the _two sacraments_ of the Gospel, Baptism and the

+Lord's Supper, they are plain in their design; and viewed as means of

+religious instruction, and considering our make and condition in the

+world, they are altogether reasonable. We are composed of body and

+soul, which strongly and reciprocally affect each other. Jesus

+Christ, our only Redeemer is gone to Heaven, and we expect his return

+again into this world to judge it, at the last day. We are

+exceedingly apt to forget him, like servants their absent Lord; we

+need, then, some special monitors to bring him often to our grateful

+and affectionate remembrance, in his wonderful condescension and

+meritorious sufferings, and bitter death on the Cross. For he hung on

+the bloody Cross to expiate human guilt. The Ordinance of the supper

+is happily calculated to keep alive, the memory of his sufferings and

+death for sinners, by an affecting symbol: and the ordinance of

+baptism to impress the mind with a deep conviction of the need of

+having our polluted natures cleansed by the sanctifying power of

+grace. They both aid the devotions of the mind by outward and

+sensible signs. Much instruction, in the things of God and our

+everlasting peace, is contained in them. They teach us more

+affectingly than we could, perhaps, be otherwise taught, some of the

+most important truths of the Gospel. They, in fact, do us good just

+as the other means of religion do us good, by making us better; by

+enlightening the mind and impressing the heart. They do not operate

+for our benefit, like a _spell,_ or _charm._ They are _rational_

+institutions, and tend to promote our spiritual edification and

+comfort, as means of religion. We most sincerely regret, that, in any

+instances or age, they have been misapprehended, and made to subserve

+the purposes of superstition. But doctrines as well as ordinances

+have been, through the ignorance and perverseness of men,

+misunderstood and abused. All the friends of virtue lament that this

+has been the case, but it cannot be pleaded as an objection against

+the reality of divine ordinances.--It is we conceive, a mark of great

+wisdom as well as of goodness, that it has pleased the God of all

+grace and mercy, to take this way, by divine ordinances, to quicken,

+to instruct, to warn our hearts in the things of his kingdom. He

+knows infinitely well, what means to employ to bring us to himself,

+the fountain of all good, to induce us to repent of sin, to lead

+pious lives, and to prepare us for future rest and glory. We should

+be sincerely thankful for all the means he has appointed; and most

+diligently improve them, for the important purposes of his glory and

+our eternal Salvation. Exceedingly wrong, therefore, are those

+pretended Christians who deem divine ordinances useless--who turn

+them into allegory and figures, who treat them with impious scorn; as

+if wholly unworthy the nature of the spiritual religion of Jesus

+Christ, and hindrances in the way to eternal life. For they are

+really WELL ADAPTED to answer important moral and doctrinal purposes,

+and to fill the mind with fervent piety. Instead, then, of being a

+disadvantage to, they are a powerful recommendation of the Christian

+Religion. They are a part and instance, indeed, of its

+excellence.----Further;----

+

+_Eighthly,_ Another proof of the EXCELLENCE of the Gospel is, that it

+contains a system of the most perfect and finished morals. In respect

+to the morality of the Gospel, even its most inveterate enemies allow

+it to be excellent; and much superior to any rules of conduct and

+happy living to be gleaned from all the writings of the sages of

+pagan antiquity. Without morality there can be no true Religion.

+Morality is an important branch of Religion--is essential to it. To

+place religion altogether in piety, or altogether in Virtue is a very

+great error. It is an error, too, peculiar to no times. It has

+prevailed more or less in every age of the Christian Church. "It has

+run through all the different modes of false religion. It forms the

+chief distinction of all the various sects, which have divided, and

+which still continue to divide the Church--according as they have

+leaned most to the side of belief, or to the side of morality.

+

+"Did we listen candidly to the voice of scripture, it would guard us

+against either extreme. The Apostle Paul every where testifies, that

+by no works of our own, we can be justified; and that without faith

+it is impossible to please God. The Apostle James as clearly shows,

+that faith, if it be unproductive of good works, justifies no man.

+Between those sentiments, there is no opposition. Faith without

+works, is nugatory and insignificant. It is a foundation, without any

+superstructure raised upon it. It is a fountain which sends forth no

+stream--a tree, which neither bears fruit, nor affords shade. Good

+works, again, without good principles, are a fair, but airy

+structure--without firmness or stability. They resemble the house

+built on the sand--the reed, which shakes with every wind. You must

+join the two in full union, if you would exhibit the character of a

+real Christian. He, who sets faith in opposition to morals, or morals

+in opposition to faith, is equally an enemy to the interests of

+Religion. He holds up to view an imperfect and disfigured form, in

+the room of what ought to command respect from all beholders. By

+leaning to one extreme, he is in danger of falling into vice; by the

+other of running into impiety."

+

+Morality therefore being so essential to, and so important a part of

+pure and undefiled Religion, it is one great recommendation of the

+Christian Religion, that it contains a system of perfect and finished

+morals. There is not a single defect in its morals--not a single

+false virtue to be found in it, or one vice, however specious

+countenanced. This cannot with truth be affirmed of any, or all the

+best systems of heathen philosophy and morals. The heathen moralists

+have, we concede, said many fine and beautiful things of Virtue: and

+given many rules of moral conduct which are both just and weighty.

+They painted too, in lively colours, the frailties and miseries of

+man. But the most amiable and pure systems among them allowed of

+self-murder, and many other absurd and inconsistent follies and

+vices. They either had no idea at all, or not any just one concerning

+the high moral duties of forgiveness of injuries--the love of

+enemies--self-denial--humility--and unlawfulness of revenge. On the

+other hand, in the morals of the Gospel there is not one blemish.

+They are above censure, and demand admiration. They are both pure and

+sublime. Only hear, as one instance, among many others equally noble

+and beautiful, how the Apostle Paul sums up, and presses home moral

+duties. _Finally, brethren, whatsoever things are true, whatsoever

+things are honest, whatsoever things are just, whatsoever things are

+pure, whatsoever things are lovely, whatsoever things are of good

+report: if there be any virtue, and if there be any praise, think on

+these things._--When our Lord had finished his sermon on the Mount,

+in which we have a glorious epitome of the morals, which he taught,

+and the motives from which they should flow, the great concourse of

+people, who had convened to hear him, were astonished at his

+doctrines. _And it came to pass when Jesus ended these sayings, the

+people were astonished at his doctrine: for he taught them as one

+having authority, and not as the scribes._ He delivered truth with so

+much force and energy; his address and eloquence were so much the

+perfection of propriety: _for he spake,_ in this sense, _as never man

+spake_: the doctrines were so plain and pure: and the principles from

+which he taught us our actions should proceed, were so holy and

+sublime, that we need not be surprised, that the multitude were full

+of admiration. The Christian Religion, therefore, is most EXCELLENT

+on account of the purity, perfection, and sublimity of its morals;

+and of course, worthy of all acceptation.----

+

+_Ninthly,_ A further argument to prove the inherent worth and beauty

+of our holy Religion, is that it gives us so much light, in to the

+great plan of the divine government. Without this revealed light, we

+could never know any thing about the grand end of God in the

+Creation, preservation, and government of the world. Reason cannot

+open to us these ends. The Bible is a history of divine Providence

+and the work of redemption. It is a comment upon the works of God.

+This is a most convincing proof of its divinity; and of the glory of

+that religion which it contains. Without it, all would be mystery to

+us. We could not satisfy ourselves with respect to any thing around

+us. We could not go so far as to prove that the world had a beginning

+in time, or that it did not exist from everlasting. We could not

+offer any rational view, why we were made; much less could we give

+any satisfactory account, why so many evils take place, or so much

+disorder is permitted in the system of the world. Reason, though it

+may lead up the mind, through nature's works, to nature's God; though

+it may discover to us many parts of duty, could never be able of

+itself, to give us any _light_ into the end of God, in the formation

+of man, and government of the universe. But the Gospel informs us

+fully, what this world was brought into existence for--what man was

+placed in the scale of rational being for, and that the present life

+is a state of probation and education to prepare us for another, a

+state of remuneration. This is confirmed by every thing we see around

+us. Man is to live hereafter. Time is to introduce an Eternity. All

+the events of Providence are ordered or permitted with a view to

+another world. This is the only key which can open to us the designs

+of Providence, in the permission of sin:--the continuance of moral

+evil, and, of course, natural evil:--in the disorders of the

+world:--the inequities, which we cannot help beholding:--the

+oppression of Virtue: the triumphs of vice--so often observed, and so

+deeply afflicting to the pious in all ages. Without the supposition

+that this is a probationary state, and that it looks forward to a

+retribution state, all would be to us, a pathless wilderness--a

+labyrinth, out of which we could have no clue to guide us. This world

+could not possibly be formed on any other plan. And the history of it

+cannot be understood or explained on any other ground. If this were

+the _last_ state of man, certainly we might expect a very different

+arrangement, in the government of it. We should either see perfect

+happiness every where enjoyed--no storms arising--no clouds

+interposing--but one continued scene of order, peace, and delight; or

+complete wretchedness. Had God intended it for a place of perfect

+happiness, we should not see it overspread with innumerable miseries;

+we should not be pained with the sight of so much folly and vice. Had

+he intended it for a place of _sorrow only,_ we should not see human

+life blessed with such a rich profusion of mercies. But when we

+consider this world as represented, in the sacred Volume, as a

+probationary state, all is LIGHT; every thing we meet with may be

+easily solved. This mixture of good and evil is necessarily implied

+in a state of probation. We are here to exist with a reference to a

+future world. We are upon our trial. If we abuse our advantages and

+neglect our duty, we shall sustain hereafter all the ill-consequences

+of our folly and madness. If we rightly improve this state of

+probation, ample rewards will be conferred upon us. We are here in

+our education for another stage of our existence. According to

+Christianity, God's end in all things is his own name--or glory--and

+the best good of the Universe--its greatest eventual perfection. It

+assures us, which is a cordial to support us, under all dark and

+distressing calamities, that in the last result of all things,

+perfect justice will be done--order will be educed out of

+confusion--peace out of contention--light out of darkness--and

+happiness out of misery. _Our God is in the heavens, and doth

+whatsoever he will.--Alleluia, for the Lord God omnipotent

+reigneth._--While Christianity informs us of God's last end in

+Creation and Providence, and the nature of true Virtue, consisting in

+a conformity of heart to his moral image, and conformity of life to

+his law, it opens to us the only way of acceptance with him, and the

+full remission of all sin. This leads me to observe----

+

+_In the last place,_ that the PRINCIPAL glory of the Gospel, is its

+revealing to us a mediatorial Salvation, the only way to pardon--the

+recovery of lost man by the sufferings and death of the Son of God.

+This, indeed, as the attentive hearer will easily apprehend, is the

+GREAT EXCELLENCY of our Religion. That which more than any thing

+else, or all things else, shows its glory and worth. This is the

+chief excellence. All that hath been above illustrated, if united

+together is far from being equal to this; and was but preparatory to

+it. This was designedly reserved for the last and crowning glory of

+all. As sinners we want a method revealed, or to be shown, how we may

+obtain forgiveness and the divine favour, acceptance with a holy and

+sin-hating God. This the Gospel clearly reveals to us; and in this

+consists its glory. This distinguishes it from all false

+religions--from all the religions ever broached in the world. There

+is one God and one Mediator between God and man. Other foundation can

+no man lay, that that is laid even Jesus Christ. We are redeemed with

+his precious blood. He is the lamb of God that taketh away the sin of

+the world. No man can come unto the Father but by him. He is the way,

+the truth, and the life. Through him, as an exalted Redeemer,

+repentance and remission of sin are preached to an Apostate world. He

+came to seek and to save that which was lost--to call sinners to

+repentance.--_Be it known unto you, therefore men and brethren, that

+through this man is preached unto you the forgiveness of sins: and by

+him all that believe, are justified from all things from which ye

+could not be justified by the law of Moses._ Neither is there

+Salvation in any other: for there is none other name under heaven

+given among men, whereby we must be saved. The CHIEF MERCY of the

+Deity to a ruined world is the gift of a Saviour. This is the

+unspeakable gift. None can be compared to it. It is infinitely above

+all others. Whenever the inspired penmen touch upon this theme, the

+LOVE of God in giving his son to make a propitiation for sin, they

+seem to be carried out of themselves. They delight to dwell upon it.

+They are raised beyond their ordinary pitch. They labour for language

+to describe it. They know not how to speak worthily upon it; where to

+begin, or where to end.--They exclaim, O the _length,_ the _depth,_

+the _height,_ the _breadth_ of the love of God; his redeeming love!--

+

+All indeed that Jesus Christ did, and suffered was to open a way for

+our pardon, and to lead us to life eternal; a life of pardon and

+acceptance with God, which might be compatible with the claims of

+strict justice. FOR THIS, he lived a painful life. FOR THIS, he

+condescended to be clothed in human flesh. FOR THIS, he died on the

+Cross, an ignominious death. FOR THIS, he lay in the cold and silent

+grave. FOR THIS, at the destined moment, he burst asunder the bonds

+of death, and arose in triumph, as a mighty conqueror over death and

+hell; for as he was wounded for our transgressions, so he was raised

+again for our justification. FOR THIS, he ascended, in a visible

+form, before chosen witnesses, into heaven. When we behold him coming

+into the world--living--suffering--bleeding--dying--numbered with

+transgressors, for he was crucified between two malefactors, as if

+the greatest criminal of the three--and suspended on the cross on

+Calvary's top, between the heavens and the earth, as if unworthy of

+either--we see him as the GREAT PROPITIATORY SACRIFICE for sin.

+

+The law came by Moses, but grace and truth by Jesus Christ; and he

+fulfilled all righteousness. He put an honour, by what he did, and by

+what he suffered, by his active and passive obedience, on the divine

+character, law, and government. To all worlds, he has given full

+proof that pardoning mercy may be consistently exercised to all

+penitents--that the ruler of the Universe may be just and yet justify

+the believer--that an honourable door of salvation is opened. He

+indeed bore the sinner's shame and iniquities as his substitute; and

+accordingly is made unto all that believe, wisdom, righteousness,

+sanctification, and redemption. Through his peace-speaking blood a

+way of life and forgiveness for, even the chief of sinners on their

+repentance is made known. A holy, and righteous, and sovereign God,

+who is bound to consult the honour and glory of his own character,

+law, and government, and the welfare of the system of the Universe,

+can be just and yet forgive the sinner, who repents and believes in a

+Saviour. Man may be saved, and yet his salvation honour his Maker, as

+the all-wise and all-holy Jehovah. He is glorified in our recovery

+from sin to holiness, and more glorified, than if we had been left to

+perish, unpitied; and the law had been executed upon us, in all its

+awful rigours.----Here consequently is the PECULIAR GLORY or

+PRINCIPAL EXCELLENCE of the Gospel.--its revealing to us a

+mediatorial interposition--a way of pardon and felicity consistent

+with all the divine attributes. It honours, indeed, the DIVINE BEING,

+and all his perfections, wisdom, goodness, mercy, and justice, while

+it provides, in the most ample manner, for the sinner's relief and

+salvation.

+

+Would any then enquire after the peculiar glory or excellence of the

+Gospel they may at once receive a full answer, on what I have now

+stated.--A VICARIOUS RIGHTEOUSNESS--a PARDON PURCHASED by the

+precious blood of the Son of God--the CROSS of Christ--is the sum and

+substance--the GLORY of the Gospel. Sin is expiated by an adequate

+sacrifice--everlasting righteousness is brought in--the divine honour

+is secured--and all the law magnified. This is the EXCELLENCE of the

+Christian Religion. Unless we see this; we see nothing of the worth

+of a Saviour--and we know nothing either experimentally, savingly, or

+even speculatively of the GLORY of the Gospel.

+

+I have now considered, at some length, the general excellence of the

+Christian Religion. Had my illustrations and arguments been such, as

+the dignity and grandeur of the subject required, I should hope that

+every hearer would receive such a sense of the excellence of that

+Religion, in which he was born and educated, and which blesses, with

+its salutary rays, as a divine light, our happy Country, as would

+never wear off, but lead to a temper of mind and conduct of life

+conformable to its precepts.--In as few words as they can be

+expressed, permit me, to recapitulate all the arguments and

+considerations which have been enlarged upon in these discourses, and

+present them, in one united view, that they may all have their proper

+weight on the mind. The Christian Religion then is excellent, as it

+shines gloriously above all other religions.--As it contains an

+admirable system of doctrines, and a plain and rational mode of

+worship:--as it lays before us the best system of duties, all of

+which are reasonable, and the most weighty and solemn motives to

+enforce them:--as it comprises in it the most precious promises, and

+furnishes the richest supports, in days of adversity and misfortune,

+far surpassing all that could be derived from reason and philosophy,

+though these a wise man will by no means despise:--as it builds

+itself upon no selfish foundation,--as it prohibits all moral evil,

+and every thing which would interrupt our peace and comfort as

+individuals, or the harmony and benefit of society, which it consults

+and secures:--as it offers the most gracious, and sufficient

+assistances to enable us to perform all required duty, and hath but

+two _sacramental institutions,_ both of which are reasonable, having

+a doctrinal and moral tendency,--as it exhibits a perfect and sublime

+morality which the life of its FOUNDER happily exemplified: for the

+example which he set us of Virtue and goodness is indefective:--as it

+gives us so much light into the great plan of the divine

+government:--and as it reveals a mediatorial salvation, the only way

+of pardon and acceptance with the omniscient--and all-holy God. Well

+may the Gospel, be called the _Gospel of_ God--the _Gospel of the

+grace_ of God--the _glorious Gospel of the blessed God_--the _power

+of God_ unto salvation--the _wisdom that is_ from above--the _mystery

+hid_ from ages--the _Gospel of_ Christ--good _news of salvation_--and

+_the Gospel of our salvation_--the _grace_ of God--and _the Gospel of

+peace._

+

+The whole will be concluded, with only one request to the hearer,

+that as he would act up to the dignity of his rational nature--as he

+would admit nothing, which is contrary to, or reject nothing which is

+consistent with, reason--that as he would be happy on earth--and

+happy after death, so he would, with fairness and candor, with all

+due seriousness and deliberation, examine the merits, the internal

+worth and beauty, the EXCELLENCE of the Christian Religion, that from

+a full conviction of its being worthy of all acceptation, he may

+conform his life to its precepts, be interested in the righteousness

+of its author, and build his hopes upon its promises--and, then, its

+rewards will be his portion, when time is no more.--And now to the

+King, eternal, immortal, and invisible, be rendered, through Jesus

+Christ, all honor, glory, and praise, from all on earth, and all in

+heaven!----_AMEN!_

+

+

+

+Transcriber's Notes.

+

+Detailed changes:

+

+ - On page vii., change the reference 2 Thessalonians, 2. 15 to

+   2 Thessalonians, ii. 15, for consistency.

+

+ - On page 11, change the reference from "EPHES. II. 12." to

+   "EPHESIANS ii. 12." to match the style used in the rest of the

+   book.

+

+ - On page 13, in the "first thing proposed" paragraph, change the

+   Roman "I" to an Arabic "1" for consistency with later numbers.

+

+ - On page 15, change "all will berewarded according to their

+   character and works" to "all will be rewarded . . . ."

+

+ - The break between pages 15 and 16 is in the word "denied":

+   de|nied. In this and all subsequent cases, the whole word was

+   moved to the earlier page.

+

+ - On page 20, capitalize "Sirs" and "We" in the quotation of

+   Acts xiv. 15.

+

+ - On page 21, in point 3, change "indispensibly" to "indispensably"

+   twice.

+

+ - On page 22, change "to do justly and and love mercy" to "to do

+   justly and love mercy."

+

+ - The break between pages 22 and 23 is in the word "unto": un|to.

+

+ - The break between pages 23 and 24 is in the word "homage":

+   hom|age.

+

+ - The break between pages 26 and 27 is in the word "happy": hap|py.

+

+ - On page 27, the sentence "We proceed--as was proposed--" was

+   centered in the original, which stands out in the narrow column

+   of the book. The Transcriber removed the formatting.

+

+ - The break between pages 31 and 32 is in the word "information":

+   informa|tion.

+

+ - On page 33, insert a period after ". . . please their Idol."

+   Change "Carthagenians" to "Carthaginians."

+

+ - The break between paged 36 and 37 is in the word "intended":

+   in|tended.

+

+ - On page 37, in the "first of these" paragraph, change "preceeding"

+   to "preceding." The sentence "We now pass--to observe----" was

+   centered in the original, which stands out in the narrow column of

+   the book. The Transcriber removed the formatting. In point 3,

+   change the question mark after the sentence that begins "When we

+   ponder deep" to a period.

+

+ - The break between pages 37 and 38 is in the word "appear":

+   ap|pear.

+

+ - On page 38, in the sentence that begins "The anxious enquiry,"

+   change the sentence-ending period to a question mark.

+

+ - On page 39, in the first paragraph that starts on the page,

+   change "dispair" to "despair."

+

+ - On page 40, change "incorigible" to "incorrigible."

+

+ - The break between pages 43 and 44 is in the word "revelation":

+   reve|lation.

+

+ - On page 48, change "indisipenibly" to "indispensably."

+

+ - On page 49, in the quotation of Romans i. 22-31, change

+   "forefooted beasts" to "fourfooted beasts."

+

+ - On page 50, insert a comma into the quotation of the text after

+   "commonwealth of Israel," update a scripture reference from

+   "Genesis 6. 5." to "Genesis vi. 5" for consistency, insert

+   parentheses around that reference for clarity, and insert double

+   quotes around the quoted scripture.

+

+ - On page 51, change "all have sinned and come short of the glory

+   God" to ". . . glory of God."

+

+ - On page 53, in point 2, change "condescention" to "condescension."

+

+ - On page 56, change "dispise" to "despise."

+

+ - On page 57, change "Gospel truths, and or dinances are dispensed"

+   to ". . . and ordinances are dispensed." Also insert an apostrophe

+   into the phrase "Lord's will" in the quotation of Luke xii. 47.

+

+ - The break between pages 59 and 60 is in the word "acknowledge":

+   acknow|ledge.

+

+ - The break between pages 64 and 65 in in the word "destruction":

+   des|truction.

+

+ - The break between pages 67 and 68 is in the word "observe":

+   ob|serve.

+

+ - The break between pages 68 and 69 is in the word "contradicting":

+   con|tradicting.

+

+ - On page 70, change "Each writers stile or manner" to "Each

+   writer's stile or manner."

+

+ - On page 72, in the paragraph that starts on the page, change

+   "erronists" to "errorists."

+

+ - The break between pages 74 and 75 is in the word "unfounded":

+   un|founded.

+

+ - A quotation that begins at the bottom of page 74 and continues on

+   to page 75 has an opening quotation mark at the beginning of each

+   line. It was transcribed using one opening and one closing

+   quotation mark.

+

+ - On page 76, a rather long sentence begins "The question is not"

+   and ends "doctrines of the Bible? for this is readily

+   acknowledged." The Transcriber changed the question mark to a

+   colon, because this is an assertion, not a question.

+

+ - The break between pages 81 and 82 is in the word "spiritual":

+   spirit|ual.

+

+ - On page 85, insert commas into the list "iniquity, transgression,

+   and sin."

+

+ - On page 88, change "indispensible" to "indispensable."

+

+ - On page 91, change "What wise and great achievments have ever been

+   accomplished without perseverance." to "What wise and great

+   achievements have ever been accomplished without perseverance?"

+   _(spelling of "achievements" and period to question mark)_

+

+ - On page 94, change "If, says he, you neglect the duty . . ." to

+   "If," says he, "you neglect the duty . . ." to remove the speaker's

+   interjection from the quoted text. Remove the comma from

+   "Children's, Children."

+

+ - The break between pages 94 and 95 is in the word "Christianity":

+   Christiani|ty.

+

+ - On page 106, change "pinacle" to "pinnacle."

+

+ - On page 107, change "harrassed" to "harassed."

+

+ - The break between pages 107 and 108 is in the word "whatever":

+   whatev|er.

+

+ - On page 108, change "Whereever any rational creature . . ." to

+   "Wherever any rational creature . . . ."

+

+ - The break between pages 109 and 110 is in a unit that style

+   indicates should not be broken: "own.--|What." The entire unit

+   in this and subsequent cases was moved to the earlier page.

+

+ - On page 110, in the first paragraph that starts on the page,

+   change "indispensible" to "indispensable" and "indispensibly" to

+   "indispensably." In the second paragraph, change "indispensible"

+   to "indispensable."

+

+ - On page 112, change "however great cannot annul is" to "however

+   great cannot annul it."

+

+ - The break between pages 117 and 118 is in a unit that style

+   indicates should not be broken: "God--|one."

+

+ - The break between pages 118 and 119 is in the word "any": a|ny.

+

+ - On page 126, change "indispensible" to "indispensable."

+

+ - On page 127, set the word "Again" in Roman type because it

+   represents the speaker's interjection between scripture quotations

+   (which are set in _Italic._) Remove the Italic formatting from the

+   word "preached" because it is not part of the quotation of Romans

+   x. 17 in KJV.

+

+ - On page 128, change "indispensibly" to "indispensably."

+

+ - On page 129, in the James quotation, change "ingrafted" to

+   "engrafted."

+

+ - On page 131, change "dispise" to "despise."

+

+ - On page 133, change "tranquility" to "tranquillity" and

+   "practised" to "practiced."

+

+ - The break between pages 136 and 137 is in a unit that style

+   indicates should not be broken: "sanctified--|when."

+

+ - The break between pages 137 and 138 is in the word "mercy":

+   mer|cy.

+

+ - On page 139, change "indispensible" to "indispensable."

+

+ - On page 141, capitalize "Platonic."

+

+ - On page 143, change "It's beneficial tendency" to "Its beneficial

+   tendency" _(contraction to possessive)_

+

+ - The break between pages 144 and 145 is in the word "even": e|ven.

+

+ - On page 147, there is a lengthy quotation where, in the original,

+   each line starts with an opening quotation mark. Transcribed using

+   modern style, with one quote at the beginning. In the sentence

+   "But can you think," change the sentence-ending period to a

+   question mark.

+

+ - The break between pages 149 and 150 is in the word "esteem":

+   es|teem.

+

+ - The break between pages 150 and 151 is in the word "being":

+   be|ing.

+

+ - On page 154, change "practise condesention" to "practice

+   condescension."

+

+ - On page 155, change "prophecy" to "prophesy." Add a period after

+   the list "ardour, sublimity, and purity." Change "Prayers, says a

+   mahomatan writer, are the pillars . . ." to "Prayers," says a

+   mahomatan writer, "are the pillars . . ." to remove the speaker's

+   interjection from the quotation.

+

+ - The break between pages 156 and 157 is in the word "forsaking":

+   forsa|king.

+

+ - On page 159, change "whether the tribes" to "whither the tribes."

+

+ - On page 161, change the word "break" to "brake" to match the KJV.

+

+ - On page 170, change "henceforth drank" to "henceforth drunk."

+

+ - On page 173, correct a citation from "ii Chapter--42 verse" to

+   "ii. Chapter--41 and 42 verses."

+

+ - The break between pages 173 and 174 is in the word "believers":

+   be|lievers.

+

+ - The break between pages 174 and 175 is in the word "common":

+   com|mon.

+

+ - On page 177, change "to wash one anothers feet" to "to wash one

+   another's feet" and add a period after "John xiii."

+

+ - The break between pages 178 and 179 is in the word "ordinance":

+   or|dinance.

+

+ - On page 180, in the second paragraph, change "condescention" to

+   "condescension."

+

+ - The break between pages 183 and 184 is in the word "remembrance":

+   remem|brance.

+

+ - On page 186, in the concluding paragraph, change "intirely" to

+   "entirely" and "pretentions" to "pretensions."

+

+ - On page 187, put a period after the chapter number in "Matthew

+   xxviii."

+

+ - The break between pages 189 and 190 is in the word "Sacrament":

+   Sacra|ment.

+

+ - The break between pages 190 and 191 is in the word "ordinances":

+   or|dinances.

+

+ - The break between pages 193 and 194 is in the word "particular":

+   par|ticular.

+

+ - On page 194, change "dispair" to "despair."

+

+ - On page 195, put a period after the chapter number "Mark xvi." and

+   change "whereever you may" to "wherever you may."

+

+ - The break between pages 197 and 198 is in the word "professed":

+   pro|fessed.

+

+ - The break between pages 198 and 199 is in the word "Doubtless":

+   Doubt|less.

+

+ - The break between pages 200 and 201 is in the word "baptized":

+   bap|tized.

+

+ - On page 200, change "indispensibly" to "indispensably."

+

+ - The break between pages 201 and 202 is in the word "proved":

+   pro|ved.

+

+ - On page 204 is a list of Bible quotations in quick succession. Two

+   of them are identified as being from the 38th verse of Acts

+   chapter 8. The reference for the first one, "Here is water," was

+   corrected to the 36th verse and add "me" into "what doth hinder me

+   to be baptized?"

+

+ - On page 207, add a period after the chapter number for Matthew

+   xxviii.

+

+ - On page 211, change "condescention" to "condescension."

+

+ - On page 213, set "that is Christ" in Roman type to distinguish it

+   from the quoted scripture.

+

+ - The break between pages 214 and 215 is in the word "nations":

+   na|tions.

+

+ - On page 215, change "condescention" to "condescension" and "divine

+   right of baptism" to "divine rite of baptism."

+

+ - On page 217, change "washing his disciples feet" to "washing His

+   disciples' feet."

+

+ - The break between pages 217 and 218 is in the word "over": o|ver.

+

+ - On page 218, change "exteriour" to "exterior" and "condescention"

+   to "condescension."

+

+ - The break between pages 218 and 219 is in the word "administer":

+   admin|ister.

+

+ - On page 220, change "dependance" to "dependence" and "we and

+   our's" to "we and ours."

+

+ - On page 224, update "To day" to "To-day" to match "to-morrow" in

+   the next sentence.

+

+ - On page 227, change "Turky" to "Turkey."

+

+ - On page 228, change "inseperable" to "inseparable."

+

+ - The break between pages 228 and 229 is in the word "every":

+   ev|ery.

+

+ - The break between pages 230 and 231 is in the word "profess":

+   pro|fess.

+

+ - On page 231, change "those at Coloss" to "those at Colossae."

+

+ - On page 233, set the speaker's interjection, "that is Christ" in

+   Roman type because it is not part of the quoted verse (Colossians

+   ii. 12).

+

+ - On page 235, change "all Zions friends" to "all Zion's friends."

+

+ - On page 236, change "indispensibly" to "indispensably."

+

+ - On page 238, change "hauling men and women" to "haling men and

+   women."

+

+ - The break between pages 239 and 240 is in a unit that style

+   indicates should not be broken: "celebrated|--though."

+

+ - On page 240, change "Thiatira" to "Thyatira."

+

+ - On page 241, change "Coloss" to "Colossae."

+

+ - The break between pages 242 and 243 is in the word "exercised":

+   ex|ercised.

+

+ - On page 244, change "exteriour" to "exterior."

+

+ - The break between pages 248 and 249 is in the word "behoved":

+   beho|ved.

+

+ - On page 250 is a lengthy quotation that was originally set with

+   an opening quotation mark at the beginning of each line. It was

+   transcribed conventionally, with one opening and one closing

+   quotation mark.

+

+ - The break between pages 252 and 253 is in the word "metaphors":

+   meta|phors.

+

+ - The break between pages 259 and 260 is in the word "important":

+   im|portant.

+

+ - On page 260, insert an apostrophe into a quotation of Malachi

+   ii. 7, "For the Priest's lips were to keep knowledge."

+

+ - On page 264, the discourse ends with a restatement of the text.

+   However, this was not recognized by the typesetter, so it was set

+   in Roman type. The Transcriber set it in Italic, and corrected

+   "understand the scripture" to "understand the scriptures," to

+   match the text.

+

+ - On page 265, change "GALATIONS" to "GALATIANS" in the reference

+   for the text of the discourse.

+

+ - The break between pages 266 and 267 is in the word "dangerous":

+   dan|gerous.

+

+ - On page 267, change "surprized" to "surprised."

+

+ - The break between pages 271 and 272 is in the word "institution":

+   in|stitution.

+

+ - The break between pages 272 and 273 is in a unit which style

+   indicates should not be broken: "promises--|denounce."

+

+ - On page 273, change "indispensible" to "indispensable."

+

+ - On page 274, change a period to a question mark after the sentence

+   that begins "Can a case be named" and ends "may not righteously

+   claim a reward?"

+

+ - On page 276, change "can any once" to "can any one."

+

+ - The break between pages 276 and 277 is in the word "study":

+   stu|dy.

+

+ - On page 278, insert an apostrophe into "it is the Apostle's own

+   argument."

+

+ - On page 279, a lengthy quote is set in the original with an

+   opening quotation mark at the beginning of each line. It was

+   transcribed conventionally, with one opening and one closing

+   quotation mark.

+

+ - On page 280, Change "maintainance" to "maintenance" and "that

+   teachest" to "that teacheth." A lengthy quote is set in the

+   original with an opening quotation mark at the beginning of each

+   line. It was transcribed conventionally, with one opening and one

+   closing quotation mark.

+

+ - The break between pages 281 and 282 is in the word "conscience":

+   con|science.

+

+ - On page 283, capitalize the new sentence "Every one, who looks

+   upon this passage . . . ."

+

+ - On page 288, the first word of the paragraph, "Therefore," was set

+   in Roman small caps because it was not recognized as part of the

+   text for the discourse. The Transcriber set it in Italic with the

+   rest of the quotation.

+

+ - The break between pages 288 and 289 is in the word "preached":

+   preach|ed.

+

+ - The break between pages 292 and 293 is in the word "dangers":

+   dan|gers.

+

+ - On page 295, change "compleatly" to "completely."

+

+ - The break between pages 298 and 299 is in the word "nations":

+   na|tions.

+

+ - The break between pages 299 and 300 is in the word "agreeably":

+   a|greeably.

+

+ - On page 302, change "surprizing" to "surprising."

+

+ - On page 306, change "dependance" to "dependence."

+

+ - The break between pages 307 and 308 is in the word "sacramentally":

+   sacra|mentally.

+

+ - On page 309, change "preceeding" to "preceding."

+

+ - The break between pages 310 and 311 is in the word "twinkling":

+   twink|ling.

+

+ - On page 311, remove "is" from "It is was necessary . . . ."

+

+ - The break between pages 311 and 312 is in the word "worshipping":

+   worship|ping.

+

+ - On page 313, in the quotation of the fourth commandment, change

+   "thou shalt not no any work" to "thou shalt not do any work" and

+   change "heaven and earth, Sea, and all that in them is" to "heaven

+   and earth, the Sea, and all that in them is."

+

+ - The break between pages 314 and 315 is in the word "Sabbath":

+   Sab|bath.

+

+ - On page 318, set the scripture quotation introduced with "It is

+   prefaced thus" in Italic.

+

+ - On page 319, change "dispised" to "despised."

+

+ - The break between pages 319 and 320 is in the word "Sabbath":

+   Sab|bath.

+

+ - The break between pages 322 and 323 is in a unit that style

+   indicates should not be broken: "benefit--|that."

+

+ - On page 324, change "sabatism" to "sabbatism."

+

+ - On page 325, change "Let any man, saith he, show me . . ." to

+   "Let any man," saith he, "show me . . ." to remove the speaker's

+   interjection from the quoted text.

+

+ - The break between pages 327 and 328 is in the word "account":

+   ac|count.

+

+ - On page 328, after the "Can any shut their eyes" sentence, change

+   the period to a question mark.

+

+ - The break between pages 329 and 330 is in the word "Christians":

+   Chris|tians.

+

+ - On page 333, the word "Pentecost" appears three times, the first

+   two in the original as "Pentacost." They were changed to be

+   consistent.

+

+ - On page 335, insert an apostrophe into "deny or disown the

+   _Lord's day._"

+

+ - On page 339, change "That the forth commandment is of perpetual

+   obligation . . ." to "That the fourth commandment . . . ."

+

+ - On page 340, change "lightening" to "lightning."

+

+ - The break between pages 341 and 342 is in the word "singularity":

+   sin|gularity.

+

+ - On page 342, insert an apostrophe into "in the purest times in the

+   Apostle's days."

+

+ - On page 344, change "whole Christain world" to "whole Christian

+   world" the first time that phrase appears in small caps on that

+   page. Later on that page is a lengthy quote which is set with open

+   quote characters at the beginning of each line. It is transcribed

+   conventionally, with one opening and one closing quotation mark.

+

+ - On pages 345-6, a long quotation is presented in the original as

+   follows: "If, says he, addressing himself to people on their abuse

+   of the Sabbath." However, The Transcriber is under the distinct

+   impression that the only word quoted is the first one, and that the

+   rest is an interjection. The closing quotation mark inserted after

+   "interest of Religion" is an educated guess. The speaker returns

+   to the first person with the next sentence ("May I not

+   hope . . .").

+

+ - On page 346, the last word of the discourse "AMEN" follows a

+   scripture quotation. In the original it is set in Italic. It has

+   been transcribed in Roman because it is not part of the quoted

+   scripture.

+

+ - The break between pages 350 and 351 is in the word "poisonous":

+   poi|sonous.

+

+ - The break between pages 353 and 354 is in the word "unable":

+   un|able.

+

+ - The break between pages 358 and 359 is in the word "proposal":

+   pro|posal.

+

+ - On page 360, change "While Ministers, while Magistrates, while

+   Parents, says one, sleep, . . ." to "While Ministers, while

+   Magistrates, while Parents," says one, "sleep, . . ." to remove

+   the speaker's interjection from the quoted text. Change

+   "seperation" to "separation." Insert an apostrophe into "the

+   Apostles' doctrines."

+

+ - On page 362, scripture that was quoted on page 361 is quoted

+   again. The sentence "Then shall the righteous shine forever . . ."

+   was not recognized as part of the quotation and was set in Roman

+   in the original. It has been transcribed in Italic.

+

+ - On page 364, change "immoveable" to "immovable."

+

+ - The break between paged 365 and 366 is in the word "employs":

+   em|ploys.

+

+ - On page 366, insert a period after "a more spiritual way of

+   serving God." In the last sentence, correct "kingdem of our

+   heavenly Father" to "kingdom of our heavenly Father."

+

+ - On page 367, in the scripture quotation, change "prophesies" to

+   "prophecies" and insert a comma, change the comma after "fail" to

+   a semicolon, and insert a comma after "knowledge."

+

+ - The break between pages 368 and 369 is in the word "indeed":

+   in|deed.

+

+ - The break between pages 369 and 370 is in the word "joyful":

+   joy|ful.

+

+ - On page 372, change the quotation of 1 Corinthians xiii. 1 from

+   "Though I speak with the tongues of men and angels" to "Though I

+   speak with the tongues of men and of angels" and change "have all

+   faith so that I could remove mountains, and have no Charity" to

+   ". . . have not Charity" to match the KJV text.

+

+ - On page 373, change "benificent" to "beneficent" and "preceeding"

+   to "preceding." In the quotation of 1 Cor. xii. 1 and 7-10, apply

+   Reverential Capitalisation (RC) to the word "Spirit" throughout;

+   change "gift of healing" to "gifts of healing" and "prophesy" to

+   "prophecy."

+

+ - On page 374, in the scripture quotation, apply RC to "Spirit."

+   At the end of the paragraph, change "Heb. iii. 3, 4" to

+   "Heb. ii. 3, 4" and the final period to a question mark.

+

+ - The break between pages 374 and 375 is in the word "expressive":

+   ex|pressive.

+

+ - On page 377, change "reject them as imposters" to "impostors" for

+   consistency with other uses on the page.

+

+ - The break between pages 378 and 379 is in the word "inspiration":

+   in|spiration.

+

+ - The break between pages 379 and 380 is in the word "inspiration":

+   inspi|ration.

+

+ - On page 380, change "every threatning" to "every threatening."

+

+ - On page 382, change "Thy word is a light to my feet, and a lamp to

+   my paths" to "Thy word is a lamp unto my feet, and a light unto my

+   path" (Ps. cxix. 105).

+

+ - On page 384, change "guidence" to "guidance" and, in the list,

+   insert a comma after "body of men."

+

+ - On page 387, change "It is easier, says he, to conceive than to

+   express . . ." to "It is easier," says he, "to conceive than to

+   express . . ." to remove the speaker's interjection from the

+   quotation.

+

+ - On page 388, change "merchandize" to "merchandise."

+

+ - On page 391, change "imposter" to "impostor."

+

+ - On page 395, change "but least this phrase" to "but lest this

+   phrase."

+

+ - The break between pages 396 and 397 is in the word "meaning":

+   mean|ing.

+

+ - On page 399, change "transcendantly" to "transcendently."

+

+ - On page 400, change "dependance" to "dependence."

+

+ - The break between pages 400 and 401 is in the word "complete":

+   com|plete.

+

+ - The break between pages 401 and 402 is in a unit which style

+   indicates should not be broken: "heart?|--And."

+

+ - The break between pages 402 and 403 is in the word "sacrifices":

+   sac|rifices.

+

+ - On page 403, a lengthy quote is set in the original with an

+   opening quotation mark at the beginning of each line. It has

+   been transcribed conventionally, with one opening and one

+   closing quote. Change "encreased" to "increased."

+

+ - On page 406, insert right quotation mark after "perfectly to keep

+   the commandments of God" the first time the question from the

+   catechism is quoted. Also, change "It is very extraordinary, says

+   he, that this sinless perfection . . ." to "It is very

+   extraordinary," says he, "that this sinless perfection . . ." to

+   remove the speaker's interjection from the quoted text.

+

+ - On page 409, insert a comma into a list after "losses."

+

+ - On page 413, change "letter of their's" to "letter of theirs."

+

+ - The break between pages 417 and 418 is in the word "dictates":

+   dic|tates.

+

+ - The break between pages 418 and 419 is in the word "diffused":

+   dif|fused.

+

+ - On page 419, change "things of Gods" to "things of God." The text

+   alludes to Genesis xlix. 3-4. Change "Reuben is, unstable as water

+   thou shall not excel" to "Reuben is unstable as water, thou shalt

+   not excel" (_move comma, shall -> shalt_).

+

+ - The break between pages 419 and 420 is in the word "pursuit":

+   pur|suit.

+

+ - On pages 421-2, there are two lengthy quotes that in the original

+   have an opening quotation mark at the beginning of each line. Each

+   was set conventionally, with one opening and one closing quotation

+   mark. Also, change "I may, in the holy and righteous Providence of

+   God, should the Christian say, be left to fall into error and

+   delusion" to "I may, in the holy and righteous Providence of God,"

+   should the Christian say, "be left to fall into error and

+   delusion" to remove the speaker's interjection from his advice.

+

+ - On page 422-3, there is a lenghty footnote. From the first

+   paragraph, insert a period before the dash and remove left double

+   quotes after. In the second paragraph, insert double quotes around

+   the genius' statements, avoiding the asides. Remove right double

+   quotes from the end of the footnote.

+

+ - On page 423, change "false Christ's" to "false Christs."

+

+ - In the footnote to Discourse XX, which is originally on page 422,

+   change "desirous of seing . . ." to "desirous of seeing . . . ."

+

+ - On page 425, in the 2 Peter ii. 1 quotation, change "bring up

+   themselves" to "bring upon themselves."

+

+ - On page 430, in the 1 Corinthians xv. 58 quotation, change

+   "steadfast and imoveable" to "stedfast and unmoveable" to match

+   KJV.

+

+ - On page 433, change "Though I speak with the tongues of men and

+   angels" to "Though I speak with the tongues of men and of angels"

+   to match the KJV text and change "benificence" to "beneficence."

+

+ - On page 435, there is a lengthy quote which in the original has

+   an opening quotation mark at the beginning of each line. It was

+   transcribed conventionally, with one opening and one closing

+   quotation mark.

+

+ - On page 436, change "And we may add Deism, if that may, with any

+   justice, he called a religion." to "And we may add Deism, if that

+   may, with any justice, be called a religion." _("he" to "be")_

+

+ - On page 437, "behold" to "beheld" in the scripture quotation and

+   change "ever published to the word" to "ever published to the

+   world." _("word" to "world")_

+

+ - On page 439, change "unnatural and detestible vices" to "unnatural

+   and detestable vices." _(spelling of "detestable")_

+

+ - The break between pages 439 and 440 is in the word "childish":

+   child|ish.

+

+ - On page 441, insert an apostrophe into "For argument's sake."

+

+ - The break between pages 441 and 442 is in the word "forgiven":

+   for|given.

+

+ - On page 442, put a period at the end of the sentence "It teaches

+   us, also, the nature of this atonement."

+

+ - On page 443, set the phrase "says the Apostle Paul," in Roman type

+   because it is not part of the quotation of Galatians v. 24.

+

+ - On page 445, change "golden Censor" to "golden Censer."

+

+ - On page 447, change "preceeding" to "preceding."

+

+ - The break between pages 448 and 449 is in the word "rational":

+   ra|tional.

+

+ - On page 450, change "reconcileable" to "reconcilable."

+

+ - On page 452, change "benificence" to "beneficence."

+

+ - The break between pages 453 and 454 is in the word "prescribed":

+   pre|scribed.

+

+ - On page 455, insert an apostrophe into "in the mind's view."

+

+ - On page 456, change "dependant" to "dependent."

+

+ - The break between pages 456 and 457 is in the word

+   "encouragements": encourage|ments.

+

+ - On page 459, change "extatic" to "ecstatic." Change "Moreover you

+   would there learn, says he, the important lesson . . ." to

+   "Moreover you would there learn," says he, "the important

+   lesson . . ." to remove the speaker's interjection from the quoted

+   text.

+

+ - On page 460, set the phrase "to his disciples" in Roman text

+   because it is not part of the quotation of John xvi. 33.

+

+ - On page 461, change "thing upon which it prays" to "preys" and

+   "fewel" to "fuel."

+

+ - On page 468, in the quotation of Mark x. 17-22, change "thou shall

+   have treasure" to "thou shalt have treasure." Change the comma

+   after "follow me" to a period. Change "honour" to "honor" twice to

+   match other uses in that paragraph.

+

+ - The break between pages 468 and 469 is in the word "private":

+   pri|vate.

+

+ - The break between pages 470 and 471 is in the word "divine":

+   di|vine.

+

+ - On page 472, change "condescention" to "condescension."

+

+ - The break between pages 472 and 473 is in the word "Father":

+   Fa|ther.

+

+ - On page 473, change "condescention" to "condescension."

+

+ - On page 476, after the "If God have annexed" sentence, change the

+   period to a question mark.

+

+ - On page 477, change "dissentions" to "dissensions."

+

+ - The break between pages 478 and 479 is in the word "happiness":

+   hap|piness.

+

+ - On page 479, in the list of virtues, change "honestry" to

+   "honesty." Later, change "persuits" to "pursuits."

+

+ - On page 480, change "benefitted" to "benefited."

+

+ - On page 481, change "recompenced" to "recompensed."

+

+ - The break between pages 483 and 484 is in the word "attention":

+   at|tention.

+

+ - The break between pages 484 and 485 is in the word "merciful":

+   mer|ciful.

+

+ - On page 486, change "our Lord himself, when he came to reveal his

+   Father's will, in forms us . . ." to ". . . informs us . . . ."

+

+ - On page 487, change "reclaim us from our evils ways" to "reclaim

+   us from our evil ways."

+

+ - On page 488, change "condescention" to "condescension."

+

+ - On pages 490-1, there is a lengthy quote. In the original, there

+   is one opening quotation mark and one closing quotation mark, on

+   the following page. It was transcribed with an additional opening

+   quotation mark at the start of the new paragraph within the

+   quotation.

+

+

+

+

+

+End of Project Gutenberg's Twenty-four Discourses, by Nathan Perkins

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+<pre>

+

+The Project Gutenberg EBook of Twenty-four Discourses, by Nathan Perkins

+

+This eBook is for the use of anyone anywhere in the United States and most

+other parts of the world at no cost and with almost no restrictions

+whatsoever.  You may copy it, give it away or re-use it under the terms of

+the Project Gutenberg License included with this eBook or online at

+www.gutenberg.org.  If you are not located in the United States, you'll have

+to check the laws of the country where you are located before using this ebook.

+

+Title: Twenty-four Discourses

+       On Some of the Important and Interesting Truths, Duties,

+              and Institutions, of the Gospel, etc.

+

+Author: Nathan Perkins

+

+Release Date: September 1, 2018 [EBook #57823]

+

+Language: English

+

+Character set encoding: ISO-8859-1

+

+*** START OF THIS PROJECT GUTENBERG EBOOK TWENTY-FOUR DISCOURSES ***

+

+

+

+

+Produced by John Hagerson and Mrs. Faith Ball

+

+

+

+

+

+</pre>

+

+<div class="trans_notes">

+<h4 class="tdc">TRANSCRIBER&rsquo;S NOTES.</h4>

+<p>This book contains twenty-four sermons delivered to what was likely a

+Congregational church in Hartford, Connecticut, around 1795. Your Transcriber,

+a Baptist layman, obtained access to the book 220 years later and half a

+continent away, in the suburbs of Chicago, Illinois.</p>

+

+<p>The dedication provides some information on the occasion for publishing the

+book. However, the details of its production were not presented. The source

+material may have been the minister&rsquo;s notes or one or more of the

+congregants could have transcribed the messages as they were delivered. At

+the print shop, it appears that the task of setting and printing was completed

+over a number of days by a number of different craftsmen, of varying skill

+and interest in the project. On some pages, almost every line ends with a

+hyphen as one tried to put as many words as possible on a page. On other

+pages, very few words end with a hyphen and there is a bit more white space

+between words. The orthography (&ldquo;labor&rdquo; vs. &ldquo;labour&rdquo;)

+and capitalization (&ldquo;Christian&rdquo; vs. &ldquo;christian&rdquo;)

+varies from page to page and may vary within a given sentence.</p>

+

+<p>The book includes spellings that the electronic spell checker flags for

+correction. The Transcriber consulted the Oxford English Dictionary and retained

+some spellings that were termed obsolete because they may reflect the time when the

+book was published. Changes to the original are documented in the Transcriber&rsquo;s

+Notes at the foot of the document. <a href="#TNdetail">Linked to detailed notes.</a></p>

+

+<p>The Transcriber followed Project Gutenberg style guidance by removing drop

+capitals and small cap text from the beginning of paragraphs. The book includes

+many dashes. They have been standardized to either one or two em-dash characters.

+In the original text, some of the dashes are quite long.</p>

+

+<p>Rev. Perkins refers repeatedly to the &ldquo;Christian Religion.&rdquo;

+The Transcriber prefers to refer to Christianity as a relationship with Jesus

+Christ, rather than a religion. Over time, religion may degenerate into ritual

+and tradition, and lose its relevance and vitality.</p>

+

+<p>Rev. Perkins speaks enthusiastically about the New Testament ordinances,

+Baptism, and the Lord&rsquo;s Supper. While he does not provide specific details,

+he evidently considered these practices to require justification and defence,

+which he provides, at some length. He interchanges the terms &ldquo;sacrament&rdquo;

+and &ldquo;ordinance&rdquo; as if they were similar or equivalent. The word

+&ldquo;sacrament&rdquo; may give the impression that participating in the act is

+a means of gaining merit or favor. The word &ldquo;ordinance&rdquo; indicates that

+the act was instituted or ordained by Christ who set a pattern or model for His

+worshippers to follow.</p>

+

+<p>When Rev. Perkins discusses baptism, he states that if a minister performs

+the act, water is employed in some manner, and the proper words are spoken, one

+is baptized. He discusses only in passing, the death, burial, and resurrection

+symbolism that is reflected only in full immersion baptism. See Romans 6:4 and

+Colossians 2:12.</p>

+

+<p>The Bible tells us:</p>

+<ul>

+<li>Everyone is a sinner. Romans 3:10&ndash;12, 23.</li>

+<li>The penalty for sin is death (eternal separation from God). Romans 6:23a.</li>

+<li>Our good deeds (works) do not save us. Isaiah 64:6.</li>

+<li>Salvation is available as a free gift. Ephesians 2:8&ndash;9; Romans 6:23b.</li>

+<li>Salvation is available to everyone who chooses to receive it. John 3:16.</li>

+<li>Good works are the proper response of a grateful heart. Ephesians 2:10.</li>

+<li>&ldquo;Believe on the Lord Jesus Christ, and thou shalt be saved.&rdquo; Acts 16:31</li>

+<li>The Gospel in four verses: 1 Corinthians 15:1&ndash;4.</li>

+</ul>

+

+<p>Technical note: This book makes extensive use of <span class="smcap">small cap</span> text.

+It may be necessary to experiment with browsers and fonts to find one that shows the formatting correctly.</p>

+</div>

+

+<p><span class="pagenum" id="tp">[t.p.]</span></p>

+

+<h2 class="tdc">TWENTY-FOUR</h2>

+

+<h1 class="tdc">DISCOURSES</h1>

+

+<p class="tdc"><span class="smcap">on some of the</span></p>

+

+<p class="tdc"><span class="smcap">Important and Interesting</span></p>

+

+<p class="tdc"><span class="smcap">TRUTHS, DUTIES, and INSTITUTIONS of</span></p>

+

+<p class="tdc"><span class="smcap">the GOSPEL,</span></p>

+

+<p class="tdc"><span class="smcap">and the general Excellency</span></p>

+

+<p class="tdc"><span class="smcap">of the</span></p>

+

+<p class="tdc">Christian Religion;</p>

+

+<p class="tdc"><span class="smcap">Calculated for the People of God of</span></p>

+

+<p class="tdc"><span class="smcap">every Communion,</span></p>

+

+<p class="tdc"><span class="smcap">particularly for the benefit of</span></p>

+

+<p class="tdc">PIOUS FAMILIES,</p>

+

+<p class="tdc"><span class="smcap">and the</span></p>

+

+<p class="tdc"><span class="smcap">Instruction of all, in the things which</span></p>

+

+<p class="tdc"><span class="smcap">concern their salvation.</span></p>

+

+<hr />

+<p class="tdc">By <span class="gesspert">NATHAN PERKINS</span>, A. M.</p>

+<p class="tdc">Pastor of a Church of <span class="smcap">Christ</span> in Hartford.</p>

+<hr />

+

+<div class="tiny">

+  <p class="tdc"><span class="gesspert">HARTFORD:</span></p>

+  <p class="tdc"><span class="gesspert">

+    <span class="smcap">printed by hudson &amp; goodwin.</span>

+  </span></p>

+  <hr />

+  <p class="tdc">MDCCXCV.</p>

+</div>

+<p>&nbsp;</p>

+

+<p><span class="pagenum" id="piii">[p.&nbsp;iii]</span></p>

+<h3 class="tdc"><i>DEDICATION.</i></h3>

+<p>To the people of my Pastoral Charge&mdash;The

+following discourses are most affectionately

+dedicated. I account it a happiness to

+contribute to your establishment in the truth&mdash;to

+unfold to you the great principles, duties, and

+Institutions of the Christian Religion&mdash;to defend

+them against such as may rise up and deny them&mdash;and

+to lead you and your children in the right

+way of the Lord.</p>

+

+<p>I can bear you witness, that when these discourses

+were delivered, you afforded an uncommon

+attention. You have been very solicitous

+to have them made public, for your own instruction

+and benefit; and for the use and benefit of

+your children, when you shall be gathered to

+the great Congregation of the dead. They contain

+not the <span class="smcap">disputed peculiarities</span> of a party,

+but the grand principles and truths of our

+common Christianity, held sacred by our <span class="smcap">Churches</span>

+in this Land, and by <span class="smcap">the whole protestant

+Christian world,</span> as appears clearly

+from all <span class="smcap">their public Creeds and Confessions

+of Truth.</span></p>

+

+<p>They are published, as you will easily recollect,

+nearly word for word, as they were delivered.

+<i>Particular reasons</i> have induced me to

+<span class="pagenum" id="piv">[p.&nbsp;iv]</span>

+do this. In one discourse only is there a deviation

+from the original form; <i>that</i> on the Apostle&rsquo;s

+caution <i>Be not carried about with divers and

+strange doctrines,</i> or the danger of instability,

+and pernicious tendency of error. What was

+merely local is omitted, but the sentiments in

+substance are carefully retained.</p>

+

+<p>Many learned and judicious Characters, both

+of the Clergy and Laity, have urged to the publication

+of <span class="smcap">these discourses,</span> as being <i>peculiarly</i>

+adapted to the day in which we live, and

+the state of Religion in our nation: as <i>calculated</i>

+for, and greatly <i>needed</i> in Christian Families;

+there being no such series of discourses to

+be found in any Volume already published.

+The design of them is to convince such as need

+conviction&mdash;to reclaim such as may be wandering

+into error&mdash;to confirm the wavering&mdash;to

+console the Christian,&mdash;and to exhibit to all;

+some of the important, essential practical principles

+of pure and undefiled Religion.&mdash;&mdash;It is only

+necessary to add&mdash;My prayer to God is, that

+they may, by his divine blessing, be the means

+of preventing the spread of error and irreligion,

+and of reviving the decaying interest of piety and

+holiness, which can only be revived and supported

+by a more strict and conscientious regard to

+<span class="smcap">all divine institutions.</span></p>

+

+<p class="tdr">N.&nbsp;P.</p>

+

+<p><span class="pagenum" id="pv">[p.&nbsp;v]</span></p>

+<h3 class="tdc"><span class="gesspert">THE CONTENTS.</span></h3>

+<hr />

+<h4 class="tdc"><a href="#d1"><span class="gesspert">DISCOURSE</span> I.</a></h4>

+

+<p class="bq">That man has no principle within himself,

+by whatever name it may be called, which

+is adequate to all the purposes of his salvation,

+or a sufficient guide in matters of faith and

+practice.</p>

+

+<p class="bq"><span class="smaller">Ephes. ii.&nbsp;12. <i>That at that time ye were without Christ, being

+aliens from the Commonwealth of Israel, and strangers from the

+Covenants of promise, having no hope, and without God in the

+world.</i></span></p>

+

+<h4 class="tdc"><a href="#d2"><span class="gesspert">DISCOURSE</span> II.</a></h4>

+

+<p class="tdc">The subject continued.</p>

+

+<h4 class="tdc"><a href="#d3"><span class="gesspert">DISCOURSE</span> III.</a></h4>

+

+<p class="bq">The ways in which the holy scriptures are perverted

+by unlearned and unstable men.</p>

+

+<p class="bq"><span class="smaller">2.&nbsp;Peter, iii.&nbsp;16, 17. <i>As also in all his Epistles, speaking in them

+of these things, in which are some things hard to be understood,

+which they that are unlearned and unstable wrest, as they do also

+the other scriptures, unto their own destruction. Ye therefore,

+beloved seeing ye know these things before, beware lest ye also being

+led away with the error of the wicked, fall from your own stedfastness.</i></span></p>

+

+<h4 class="tdc"><a href="#d4"><span class="gesspert">DISCOURSE</span> IV.</a></h4>

+

+<p class="bq">Stated prayer a duty binding on all men.</p>

+

+<p class="bq"><span class="smaller">Acts, ii.&nbsp;21. <i>And it shall come to pass that whosoever shall call

+upon the name of the Lord, shall be saved.</i></span></p>

+

+<p><span class="pagenum" id="pvi">[p.&nbsp;vi]</span></p>

+

+<h4 class="tdc"><a href="#d5"><span class="gesspert">DISCOURSE</span> V.</a></h4>

+

+<p class="bq">The duty of public worship, and its beneficial

+tendency.</p>

+

+<p class="bq"><span class="smaller">Mat. iv.&nbsp;10. <i>Then saith Jesus, get thee hence Satan, for it is written

+thou shalt worship the Lord thy God, and him only shalt thou

+serve.</i></span></p>

+

+<h4 class="tdc"><a href="#d6"><span class="gesspert">DISCOURSE</span> VI.</a></h4>

+

+<p class="tdc">The subject continued.</p>

+

+<h4 class="tdc"><a href="#d7"><span class="gesspert">DISCOURSE</span> VII.</a></h4>

+

+<p class="tdc">The subject concluded.</p>

+

+<h4 class="tdc"><a href="#d8"><span class="gesspert">DISCOURSE</span> VIII.</a></h4>

+

+<p class="bq">The Ordinance of the Lord&rsquo;s Supper, not a human

+invention, but a divine institution.</p>

+

+<p class="bq"><span class="smaller">Mat. xxvi.&nbsp;26, to the 31. <i>And as they were eating, Jesus took

+bread, and blessed it, and break it, and gave it to the disciples, and

+said take, eat, this is my body.&mdash;And he took the cup and gave

+thanks, and gave it to them, saying, drink ye all of it. For this

+is my blood of the New Testament which is shed for many for the

+remission of sin. But I say unto you, I will not drink henceforth

+of this fruit of the vine, until that day, when I drink it new with

+you in my Father&rsquo;s kingdom. And when they had sung an hymn,

+they went out into the Mount of Olives.</i></span></p>

+

+<h4 class="tdc"><a href="#d9"><span class="gesspert">DISCOURSE</span> IX.</a></h4>

+

+<p class="bq">Baptism by water not a piece of superstition, but

+appointed by Jesus Christ.</p>

+

+<p class="bq"><span class="smaller">Mat. xxviii. And this part of the 19 verse.&mdash;<i>Baptising them in

+the name of the Father, and of the Son, and of the holy Ghost.</i></span></p>

+

+<h4 class="tdc"><a href="#d10"><span class="gesspert">DISCOURSE</span> X.</a></h4>

+

+<p class="tdc">The subject continued and finished.</p>

+

+<p><span class="pagenum" id="pvii">[p.&nbsp;vii]</span></p>

+

+<h4 class="tdc"><a href="#d11"><span class="gesspert">DISCOURSE</span> XI.</a></h4>

+

+<p class="bq">It is the will of the author of Christianity that,

+in the New Testament dispensation, there

+should be particular Gospel Churches.</p>

+

+<p class="bq"><span class="smaller">1.&nbsp;Thessalonians, i.&nbsp;1. <i>Paul and Silvanus, and Timotheus, unto

+the Church of the Thessalonians, which is in God the Father, and

+in the Lord Jesus Christ; grace be unto you and peace from God

+our Father, and the Lord Jesus Christ.</i></span></p>

+

+<h4 class="tdc"><a href="#d12"><span class="gesspert">DISCOURSE</span> XII.</a></h4>

+

+<p class="bq">The right way to understand the inspired writings.</p>

+

+<p class="bq"><span class="smaller">Luke, xxiv.&nbsp;45. <i>Then opened he their understanding, that they

+might understand the scriptures.</i></span></p>

+

+<h4 class="tdc"><a href="#d13"><span class="gesspert">DISCOURSE</span> XIII.</a></h4>

+

+<p class="bq">The Gospel to be supported by those who enjoy it.</p>

+

+<p class="bq"><span class="smaller">Gal. vi.&nbsp;6. <i>Let him that is taught in the word, communicate unto

+him that teachest in all good things.</i></span></p>

+

+<h4 class="tdc"><a href="#d14"><span class="gesspert">DISCOURSE</span> XIV.</a></h4>

+

+<p class="bq">The Apostles, infallible guides in Religion, being

+commissioned, and immediately qualified,

+and inspired by the Redeemer.</p>

+

+<p class="bq"><span class="smaller">2.&nbsp;Thessalonians, ii.&nbsp;15. <i>Therefore, brethren, stand fast, and

+hold the tradition which ye have been taught, whether by word,

+or our Epistle.</i></span></p>

+

+<h4 class="tdc"><a href="#d15"><span class="gesspert">DISCOURSE</span> XV.</a></h4>

+

+<p class="bq">The first day of the week proved to be holy time,

+and set apart by Christ, to be a weekly Sabbath

+to the end of the world.</p>

+

+<p class="bq"><span class="smaller">Acts, xx.&nbsp;7. <i>And upon the first day of the week when the disciples

+came together to break bread, Paul preached unto them, ready to

+depart on the morrow, and continued his speech until midnight.</i></span></p>

+

+<p><span class="pagenum" id="pviii">[p.&nbsp;viii]</span></p>

+

+<h4 class="tdc"><a href="#d16"><span class="gesspert">DISCOURSE</span> XVI.</a></h4>

+

+<p class="tdc">The subject continued and concluded.</p>

+

+<h4 class="tdc"><a href="#d17"><span class="gesspert">DISCOURSE</span> XVII.</a></h4>

+

+<p class="bq">The parable of the Tares.</p>

+

+<p class="bq"><span class="smaller">Mat. xiii.&nbsp;24&ndash;31. <i>Another Parable put he forth unto them, saying,

+the kingdom of heaven is likened unto a man which sowed

+good seed in his field; but while men slept, his enemy came and

+sowed Tares among the wheat, and went his way. But when

+the blade was sprung up, and brought forth fruit, then appeared

+the Tares also. So the servants of the householder, came, and said

+unto him, Sir, didst thou not sow good seed in thy field, from

+whence then hath it Tares? And he said unto them, an enemy

+hath done this. The servants said unto him, wilt thou then that

+we go and gather them up? But he said, nay; lest whilst ye gather

+up the Tares, ye root up also the wheat with them. Let both

+grow together until the harvest: and in the time of the harvest,

+I will say to the reapers; gather ye together first the Tares, and

+bind them in bundles to burn them, but gather the wheat into my

+barn.</i></span></p>

+

+<h4 class="tdc"><a href="#d18"><span class="gesspert">DISCOURSE</span> XVIII.</a></h4>

+

+<p class="bq">No immediate inspiration or miraculous teachings

+of the divine spirit, since the canon of

+scripture was closed or since the apostolic age.</p>

+

+<p class="bq"><span class="smaller">1.&nbsp;Cor. xiii.&nbsp;8. <i>Charity never faileth; but whether there be prophecies

+they shall fail, whether there be tongues, they shall cease;

+whether there be knowledge it shall vanish away.</i></span></p>

+

+<h4 class="tdc"><a href="#d19"><span class="gesspert">DISCOURSE</span> XIX.</a></h4>

+

+<p class="bq">Sinless perfection unattainable in this life.</p>

+

+<p class="bq"><span class="smaller">1.&nbsp;John, i.&nbsp;8. <i>If we say that we have no sin, we deceive ourselves

+and the truth is not in us.</i></span></p>

+

+<h4 class="tdc"><a href="#d20"><span class="gesspert">DISCOURSE</span> XX.</a></h4>

+

+<p class="bq">The Apostle&rsquo;s caution to all Christians&mdash;<i>be not

+carried about with divers and strange doctrines</i>,

+or the danger of instability, and pernicious

+tendency of error.</p>

+

+<p><span class="pagenum" id="pix">[p.&nbsp;ix]</span></p>

+<p class="bq"><span class="smaller">Hebrews, xiii.&nbsp;9. <i>Be not carried about with divers and strange

+doctrines.</i></span></p>

+

+<h4 class="tdc"><a href="#d21"><span class="gesspert">DISCOURSE</span> XXI.</a></h4>

+

+<p class="bq">The general excellency of the Christian Religion.</p>

+

+<p class="bq"><span class="smaller">1.&nbsp;Cor. xii.&nbsp;31. <i>But covet earnestly the best gifts: yet shew I unto

+you, a more excellent way.</i></span></p>

+

+<h4 class="tdc"><a href="#d22"><span class="gesspert">DISCOURSE</span> XXII.</a></h4>

+

+<p class="tdc">The subject continued.</p>

+

+<h4 class="tdc"><a href="#d23"><span class="gesspert">DISCOURSE</span> XXIII.</a></h4>

+

+<p class="tdc">The subject continued.</p>

+

+<h4 class="tdc"><a href="#d24"><span class="gesspert">DISCOURSE</span> XXIV.</a></h4>

+

+<p class="tdc">The subject concluded.</p>

+

+<p>&nbsp;</p>

+<p><span class="pagenum" id="p11">[p.&nbsp;11]</span></p>

+<h3 class="tdc" id="d1"><span class="gesspert">DISCOURSE</span> I.</h3>

+

+<p class="bq">That man has no principle within himself, by

+whatever name it may be called, which is adequate

+to all the purposes of his Salvation, or a

+sufficient guide in matters of faith and practice.</p>

+

+<hr />

+

+<p class="tdc"><span class="gesspert">EPHESIANS</span> ii.&nbsp;12.</p>

+

+<p class="bq"><i>That at that time ye were without Christ, being aliens

+from the Commonwealth of Israel, and strangers

+from the covenants of promise, having no

+hope, and without God in the world.</i></p>

+

+<p>These words describe the state of the Ephesian

+Christians, who, before the glorious

+Gospel was preached among, and, through efficacious

+grace, embraced by them, were Gentiles.

+Like other pagan nations, they were professed

+Idolaters. They were worshippers, we

+are told, of the great Goddess Diana. <i>But when

+they knew that he was a Jew, all with one voice,

+about the space of two hours cried out, Great is</i>

+<span class="pagenum" id="p12">[p.&nbsp;12]</span>

+<i>Diana of the Ephesians.&mdash;And when the town-clerk

+had appeased the people, he said, ye men of

+Ephesus, what man is there that knoweth not how

+that the city of the Ephesians is a worshipper of the

+great Goddess Diana, and of the image which fell

+down from Jupiter?</i> But they were not further

+removed from the true knowledge of the only

+right object of all religious homage and praise,

+or more depraved in heart, than the heathen

+world, at large. <i>They were,</i> says the Apostle,

+<i>dead in trespasses and sins.</i> This was their state

+before renewing grace had quickened them, and

+made them alive to God and virtue, to holiness

+and happiness. What is here affirmed of them,

+no one will dispute, is equally applicable to, and

+equally true of all mankind, in all ages and nations,

+before enlightened by a divine revelation

+and sanctified by the power of divine grace.

+For all the human race, throughout the world,

+are alike in this respect, as destitute by nature

+of the principles of holiness. There is no difference

+between Jew and Gentile&mdash;one and another.

+They are all, before interested in a Redeemer

+and sprinkled with his precious blood,

+without hope and without God in the world.

+They are <i>aliens from the Commonwealth of Israel

+and strangers from the Covenants of promise.</i> As

+long as they are without Christ, they have no

+part nor lot in salvation. For without him, the

+great evangelical maxim is, there is no salvation.

+His name is the only one given under heaven

+among men, whereby we can attain to felicity,

+be pardoned as to our sins, or justified as to our

+persons. No man can come to the father without

+him. <i>Whosoever denieth the son, the same

+hath not the father: but he that acknowlegeth

+the son, hath the Father also.</i>&mdash;</p>

+

+<p><span class="pagenum" id="p13">[p.&nbsp;13]</span>

+What is intended, in the subsequent discourse,

+is to prove that the world of mankind,

+merely by their own reason and wisdom, cannot

+attain to a saving knowledge of God: or that

+man has no principle within himself, antecedent

+to divine grace operating on the heart, which is

+adequate to all the purposes of his salvation, by

+whatever name it may be called.&mdash;</p>

+

+<p>That we may do justice, as far as we are able,

+to this great and important subject, we will attempt

+to show&mdash;</p>

+

+<p>I. How far, the light of reason, without a celestial

+guide, can go, in things of a religious and

+moral nature.&mdash;&mdash;And&mdash;</p>

+

+<p>II. Point out its insufficiency, in those respects,

+which are not only very important, but altogether

+necessary.&mdash;&mdash;</p>

+

+<p>1. The first thing proposed, is to attempt to

+show how far the light of reason, without a divine

+Revelation, can go, in things of a religious and

+moral nature. If the state and character of

+mankind, in regard to Religion, shall, in what

+may be now offered, be placed in a new, or at

+least different light from what they are usually,

+when the great and utter depravation of the human

+heart is intended to be described, it is hoped

+it will not be less useful. Certainly an attempt

+to investigate such a subject as is now before

+us is worthy of particular attention. The

+proper study of mankind is man. Among all

+the enquiries, in which the wise and reflecting

+have engaged, that of discovering how far reason,

+of itself, without any supernatural assistances, can

+carry us, in regard to the concerns of our true

+<span class="pagenum" id="p14">[p.&nbsp;14]</span>

+and spiritual happiness, must be deemed one of

+the most highly interesting.&mdash;</p>

+

+<p>While mankind are without Christ, they are

+<i>aliens from the Commonwealth of Israel and strangers

+to the Covenants of promise</i>; they are strangers

+to all saving blessings, and have no interest

+in them. They have no good grounds upon

+which to expect the favour of the supreme being,

+the pardon of Sin in this, or happiness in another

+world. If without hope, they are in a lost

+and perishing situation. They have nothing

+within them, let it be called by whatever name

+it may, which can ensure this eternal peace and

+salvation. To assert or pretend that they have

+any principle of real holiness, however small a

+spark it may be considered, is to assert that they

+have some hope from what is with themselves,&mdash;Some

+ground to hope for life eternal: then, this

+being the case, they are not aliens from the Commonwealth

+of Israel or strangers from the Covenants

+of promise. For, if while without Christ,

+they are all, without exception, aliens from the

+Commonwealth of Israel and strangers from the

+Covenants of promise, they must be <i>without hope,</i>

+or in a lost and desperate state. To <i>be aliens

+from the commonwealth of Israel and strangers from

+the Covenants of promise</i> is, according to the very

+meaning of the expressions, and the opinion of

+expositors, to have no lot or part, more or less,

+in any assignable degree, in the peculiar blessings

+and spiritual privileges of God&rsquo;s own people and

+servants. Before renewed by saving grace, all

+men, without one exception, are <i>without Christ.</i>

+They are without hope. And to be without

+hope in and from ourselves, is to be in a lost and

+desperate state in and of ourselves. It is added,

+<span class="pagenum" id="p15">[p.&nbsp;15]</span>

+they are also, <i>without God in the world.</i> And

+to <i>be without God in the world,</i> is to be without

+an interest in his special favour&mdash;without a saving

+knowledge of him&mdash;and of course, without

+any title to his kingdom when they shall be removed

+from time into Eternity. To be <i>without

+Christ</i> in <i>the world,</i> is to have no interest in

+the saving blessings of his Gospel and purchase.

+The severest critic cannot charge me with having

+extended, beyond just bounds, the meaning

+of the text.</p>

+

+<p>This, then, is the real state of all mankind,

+wherever they may dwell, or to whatever nation

+they may belong, or whatever notions to

+the contrary, they may imbibe, while unsanctified

+by efficacious grace, <i>aliens from the Commonwealth

+of Israel, strangers from the covenants of

+promise, having no hope, and without God in the

+world.</i>&mdash;A more wretched and forlorn condition

+can hardly be imagined. They are dead in trespasses

+and sins. They are destitute of the principles

+of true holiness, or the power of spiritual

+life.&mdash;Like the inanimate lifeless body&mdash;held in

+the sleep of death, they are without any motions

+of spiritual life towards God or heavenly glories.&mdash;If

+they had any measure or degree of a really

+holy temper, or spiritual life, it would, we may

+fairly presume, never be lost, or extinguished,

+but be preserved until the day of Christ, when

+all will be rewarded according to their character

+and works.</p>

+

+<p>Perhaps, no one doctrine is so much, and so

+often insisted upon, in sacred Writ, as the perishing

+condition of sinners. And, there is no

+one, most certainly, that has been so much denied,

+<span class="pagenum" id="p16">[p.&nbsp;16]</span>

+or that is so humiliating. It directly militates

+against our natural pride, and those high

+notions of our dignity, of which we are so apt

+to boast.&mdash;A patient and candid hearing is

+therefore requested.&mdash;&mdash;There can be but two

+notions of our state before renewed by saving

+grace: <i>one</i> is that we have no really holy principle

+of spiritual life, in any degree, however small;

+and the <i>other</i> that we have. All the various

+ideas and ways of representing our condition before

+regeneration, which have been adopted

+by different writers or sects, are resolvable into one,

+or the other of these. And, that the scripture

+is most clear and abundant, in the proof, that we

+are altogether destitute, as we are by nature, of

+the true principles of holiness or of spiritual life,

+no one who impartially weighs what it offers,

+can, it is conceived, call in question. No words

+are more full than these, <i>aliens from the commonwealth

+of Israel, strangers from the covenants of

+promise, having no hope and without God in the

+world.</i></p>

+

+<p>The reason why any reject altogether the Gospel,

+or reproach it as a mere fiction, is because

+they believe that the light of natural reason or

+conscience is entirely adequate to the purposes

+of discovering our duty, in its full extent, and

+guiding us safe to happiness.&mdash;And the reason,

+also, why others, who profess to believe it, have

+swerved so far from its pure doctrines, is a disbelief

+of the lost condition of man, or his being

+wholly under the power and dominion of sin.&mdash;Though

+it be acknowledged, that the world of

+mankind cannot, by mere natural reason and

+wisdom, attain to a true and saving knowledge

+<span class="pagenum" id="p17">[p.&nbsp;17]</span>

+of God; yet it may be very useful to enquire

+how far the light of nature can go.&mdash;&mdash;And, we

+readily allow, that the light of nature and

+common reason may teach us some things concerning

+the being of God. That he doth exist,

+the whole universe is a clear demonstration.

+Sun, moon and stars declare that the hand

+which made them is divine. Every thing around

+us, and above us lead us to the Creator.

+The dawning and dying light equally proclaim

+the divine existence. Let a man but reason on

+the nature of cause and effect, and he cannot

+withhold his assent from this proposition, there

+doth exist some great intelligent cause of all

+things, both in the natural and moral world.

+Indeed, after opening our eyes on the beauties

+of Creation, it is an infinitely greater absurdity

+not to believe in the divine existence, than not

+to believe our own. In reason&rsquo;s ear, all nature

+from the highest to the lowest, cries aloud that

+there is a God. <i>Because 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.</i>&mdash;The Psalmist

+hath a most lofty and sublime passage to the same

+effect: <i>The heavens declare the glory of God;

+and the firmament sheweth his handy work. Day

+unto day uttereth speech, and night unto night sheweth

+knowledge. There is no speech nor language

+where their voice is not heard. Their light is

+gone out through all the earth and their words to

+the end of the world.</i> It seems impossible for any,

+in the exercise of reason, to deny the being of a

+God; and of course, none can have any valid

+<span class="pagenum" id="p18">[p.&nbsp;18]</span>

+excuse for refusing to admit this first principle

+of all religion. The very frame of our bodies&mdash;the

+structure of the human mind&mdash;the curious

+and exquisite formation of every animal or insect

+cannot fail to convince us, that there doth

+exist an Almighty Creator. <i>Every house is built

+by some man, but he that built all things is God.</i>

+The worlds rolling on high&mdash;the wonderful revolution&mdash;the

+grandeur,&mdash;the distance,&mdash;the size

+of the heavenly bodies&mdash;the beautifully variegated

+canopy of heaven, which cannot but please

+and astonish us, when we open our eyes to behold

+it, prove, beyond all contradiction, that

+there is a God. The light of reason is sufficient

+to teach us, then, the divine existence. Accordingly

+we find that God never sent a messenger

+to declare or reveal this to us; or would have a

+miracle wrought to establish it.&mdash;<i>And there is

+none but the fool in his heart can say there is no

+God.</i> If any men claiming to be philosophers

+have been found to be speculative atheists, it is

+owing to their having perverted reason, by their

+sophistical arguments, and metaphysical reveries.

+If barbarous nations and tribes of men have been

+discovered, in remote parts of the world, where

+it appeared that they had no idea, at all, of a

+supreme being, it is to be ascribed not to the insufficiency

+of nature&rsquo;s light, but to their stupid

+inattention to that light.</p>

+

+<p>2. The light of reason is sufficient to give all

+mankind some knowledge of <i>some</i> of the attributes

+of the divine nature. The heathen world

+may know from the things that are, the wisdom,

+power, and goodness of the Deity. If natural

+reason can discover the being of God, by its

+<span class="pagenum" id="p19">[p.&nbsp;19]</span>

+own researches, it can also, discover some of the

+attributes of his being; such as his Almighty

+power, infinite wisdom and boundless goodness.

+The very idea of a divine existence implies, a

+glorious existence&mdash;a necessary and eternal existence.

+It seems to be a clear dictate of reason

+that if he exist at all, he must exist, in such a

+manner, as no other being doth or can, by an

+absolute necessity of nature: that he must be

+omnipresent&mdash;or every where, at one and the

+same time: be excluded from, and confined to

+no space. Reason teaches that he inhabits the

+infinitude of space.&mdash;If he be the first cause and

+Maker of all things, <span class="smcap">he</span> must be independent,

+alsufficient and uncontroulable; he must be infinitely

+the greatest of all beings. Plato, a heathen

+philosopher who uttered more wise and

+just sayings about the nature of the Supreme

+Being than any one of the antient sages, speaking

+of the divine omnipresence, or ubiquity of

+the Godhead, says, he is, &ldquo;a Circle whose centre

+is every where, and whose circumference is

+no where.&rdquo; That he must be omniscient, or

+possessed of infinite knowledge, is a necessary

+consequence of his omnipresence.&mdash;And reason

+is likewise able to prove his Eternity. For if

+he made all things, he must be before all, and

+above all,&mdash;that is, he must be eternal. Hence we

+find the greatest Lights in the pagan world, when

+they are speaking of their celestial Divinities, use

+the epithets <i>eternal&mdash;immortal&mdash;omnipotent.</i> This

+is a full proof that reason teaches man, if duly

+improved, that eternity, almighty power, and

+wisdom were some of the perfections of God.

+And the incomprehensibility of these attributes

+is no evidence that reason does not discover them

+<span class="pagenum" id="p20">[p.&nbsp;20]</span>

+to be perfections of the divine existence. Far

+exalted, indeed, above all finite comprehension

+is the self-existent&mdash;necessarily

+existent&mdash;independent&mdash;all-sufficient&mdash;omnipresent

+God. All

+nature is but a temple made by him, and filled

+with his presence. Heaven is his throne, and

+the earth his footstool. His power is infinite.

+Wherever we turn our eyes, we cannot help beholding

+the displays of it. The heavens declare

+its glory. All things, in Creation and Providence,

+speak forth its greatness.&mdash;Enough may

+be seen, in the occurrences of human life, to satisfy

+all men, even where the light of the Gospel

+has never shined, that the Deity bears long with

+his creatures; and that he rules, in his divine

+greatness and majesty, among the nations. They

+cannot, if they only exercise, in a proper manner

+their rational faculties, but know, that he is

+their preserver, and the benefactor of the world,

+who dispenses his favors, with a liberal hand, to

+all men. Accordingly the Apostle Paul, when

+the Priests of Jupiter, at the City of Lystra,

+would have done sacrifice, or paid divine honours

+to him and Barnabas, as <span class="smcap">divinities,</span> supposing

+that the Gods were come down in the likeness

+of men, bid them desist, and told them who

+alone was the <span class="smcap">proper object</span> of religious homage;

+and, that, in the course of his Providence, he

+had given sufficient tokens of his preserving care

+and bounty: saying, <i>Sirs, why do you do these things?

+We also are men of like passions with you, and preach

+unto you that ye should turn from these vanities unto

+the living God which made heaven, and earth, and

+the Sea, and all things that are therein. Who in

+times past suffered all nations to walk in their own

+ways. Nevertheless he left not himself without a</i>

+<span class="pagenum" id="p21">[p.&nbsp;21]</span>

+<i>witness, in that he did good, and gave us rain from

+heaven and fruitful seasons, filling our hearts with

+food and gladness.</i></p>

+

+<p>3. The light of reason, and conscience, which

+last, all mankind have, and which, also, is essential

+to moral agency and accountableness to God,

+farther teaches all men that <i>worship</i> and <i>obedience</i>

+are due from the Creature to the Creator.

+Every rational creature, throughout all worlds,

+is indispensably bound by the very laws of his

+existence, to pay reverence and honour, worship

+and fear, gratitude and obedience to the author

+of the Universe. If reason can only once discover

+that there doth exist an almighty, first,

+intelligent Cause of all things&mdash;and that he is

+possessed of such attributes as wisdom, goodness,

+omnipresence and omniscience, its voice will call

+all men to pay divine honours to this great, eternal,

+almighty Being. It will inform us, that

+such perfections as inhere in his nature, necessarily

+claim from all men, homage and submission.

+Had we no divine revelation, or suppose God

+never gave one to man, at all, but had left him

+to the mere light of his own mind to find out

+the paths of duty and of felicity, we should be

+indispensably obliged to pay honor and homage

+to the ruler of the world. If we can prove that

+he made us, and is the Creator of all things, we

+can, also, prove that we ought to fear, reverence

+and worship him. That the Maker of the world,

+the Father of our spirits and former of our bodies,

+deserves our grateful acknowledgements

+and devout adorations, is one of the most obvious

+dictates of reason. Before we can deny this,

+we must have perverted our reason, or shut our

+<span class="pagenum" id="p22">[p.&nbsp;22]</span>

+eyes upon a very plain truth. We can prove,

+from reason, the obligation to pay divine honours

+to God, as clearly as we can the duty of

+justice between man and man&mdash;the offices of humanity&mdash;and

+kindness&mdash;or any part of morality.

+And, by similar arguments. Our obligations to

+moral Virtue&mdash;to do justly and love mercy,

+to speak the truth and to relieve distress, result

+from the relation we stand in, towards each other.

+Man bears such a relation to man that he is

+bound to be just, faithful, tender-hearted:&mdash;to

+mitigate the grief which he beholds, if in his

+power, and to advance the welfare of society.

+We are all brethren. We had our beings from

+one divine Author. We participate in the same

+common nature. We are exposed to the same

+calamities, and are Candidates for an endless

+existence, beyond the grave. We are, therefore,

+bound, by our very make and station, in the

+universe of the Almighty, to certain moral duties

+to each other. These moral duties cannot

+be omitted or violated without high criminality.

+Our obligations to pay divine homage to God,

+in the same manner, result from the relations in

+which we, as rational Creatures, stand, towards

+him, the greatest and best of all beings. He is

+our Creator&mdash;our Preserver&mdash;our Benefactor.

+He is the sovereign Lord, legislator, all-wise disposer,

+and proprietor of the world. <i>The earth is

+the Lord&rsquo;s and the fulness thereof, the world and

+they that dwell therein.</i> As <span class="smcap">he</span> bears such relations,

+reason, by its own exertions, without any

+foreign assistance, teaches all men to revere&mdash;to

+trust in&mdash;and to pay divine worship to him. To

+render unto God the things that belong to him,

+is as much an exercise of justice, as to render unto

+<span class="pagenum" id="p23">[p.&nbsp;23]</span>

+man the things that belong to him. A system

+of morals which excludes the worship of the Deity,

+or the duties which we owe him, is as essentially

+defective and as repugnant to reason, as if

+it excluded all the duties of the social life, or

+which man owes to man.&mdash;Agreeably to this,

+we find all the pagan world, who admitted the

+being of a God, paying divine honours, of some

+kind, to their fancied Divinities. Their mistaking

+in the <span class="smcap">object</span> of worship and the <span class="smcap">manner,</span>

+does not weaken the force of the argument. It

+only proves the absolute need of a divine Revelation

+to instruct us, in the alone proper object of

+all religious adoration and praise, the one living

+and true God, and the manner in which we may

+acceptably serve him. Almost all the writers of

+pagan antiquity, who have come down to us,

+and have not been buried in the rubbish of time,

+in some part of their writings, either speak of, or

+recommend worship of their Gods&mdash;or the divinities

+acknowledged, in the respective Countries

+where they lived. This all know who have

+read them. I shall mention but one particular

+instance, and that is of a Prince famed for his

+greatness and amiable virtues; Xenophon informs

+us, that what Cyrus the <i>great</i> preferred

+before all other things was the worship of the

+Gods. Upon this, therefore, he thought himself

+obliged to bestow his first and principal care.

+He began by establishing a number of Magi, to

+sing daily a morning service of praise to the honour

+of the Gods, and to offer sacrifices, which

+was daily practised among the Persians to succeeding

+ages.&mdash;</p>

+

+<p>That natural reason, or the very nature of

+things, points out the obligations of divine homage,

+<span class="pagenum" id="p24">[p.&nbsp;24]</span>

+is plain from the appeal made by the supreme

+Being, in the following words; <i>a son

+honoureth his father, and a servant his master,

+If then I be a Father, where is mine honour? And

+if I be a Master, where is my fear? saith the Lord

+of hosts.</i>&mdash;The anxious enquiry of the awakened

+conscience is, <i>wherewith shall I come before the

+Lord, and bow myself before the high God? Shall

+I come before him with burnt offerings, with calves

+of a year old? Will the Lord be pleased with thousands

+of rams, or with ten thousands of rivers of

+oyl? Shall I give my first born for my transgression,

+the fruit of my body for the sin of my soul?</i>

+The solicitude is not whether the rational creature

+ought to worship and serve the Deity; but

+how he is acceptably to worship and serve him;

+in what manner he will be worshipped. And,

+here, as will be soon proved, natural reason fails

+us. It cannot teach us the way, in which we

+are to worship and serve God.</p>

+

+<p>4. The light of reason and the conscience of

+mankind, moreover, give <i>some</i> faint and glimmering

+prospect of a future state. Conscience

+and reason are different faculties and powers.

+Conscience is that moral reflecting power in the

+soul, that respects right and wrong, good and

+evil; or it is the moral sense; or a sense of

+right and wrong. That all mankind have this

+sense, unless by a long course of sinning and perverse

+reasoning, they have stupified it, no one

+ever did deny, or dispute; or can dispute, when

+he either inspects the operations of his own mind,

+or recollects that Christ is represented as the <i>true

+Light, that lighteth every man that cometh into the

+world.</i> He, as the Creator, has given to every man

+<span class="pagenum" id="p25">[p.&nbsp;25]</span>

+the light of reason and conscience; otherwise

+man could not be a moral agent, or accountable

+creature, any more than the brutal world. And,

+that the heathen have this light of Conscience,

+the Apostle to the Romans expressly declares.

+<i>And when the Gentiles which have not the law,

+do by nature the things contained in the law, these

+having not the law, are a law unto themselves,

+which shew the works of the law written in their

+hearts, their Conscience also bearing witness, and

+their thoughts mean while accusing or else excusing

+one another.</i> All men have, and must have a Conscience;

+a sense of right and wrong in moral

+things; an accuser when they do evil, and an excuser

+when they do well.&mdash;<i>If thou do well, shalt thou

+not be accepted? Who is he that will harm you, if ye

+be followers of that which is good?</i> Now this Conscience

+points out an hereafter to man. There

+is some thing in the Soul that always looks forward

+to another state of existence, and upward

+to a superior power, conscious of his avenging

+arm when we do evil, knowingly and habitually&mdash;feeling

+that all its exercises and most secret

+movements are open to an omniscient eye.

+That there will be an hereafter, a world of retribution

+is the voice of nature.&mdash;</p>

+

+<p>The light of reason, or the knowledge, which

+we may attain by the exercise of our reasoning

+faculties, gives all men some feeble and distant

+glimmerings of another life, after this, where

+the good will be rewarded, and the wicked punished.

+Man seems to wish to exist longer, and

+still longer. He cherishes the fond desire of

+immortality. He shrinks back from the bare

+thought of annihilation. <span class="smcap">Not to be</span> is an idea

+<span class="pagenum" id="p26">[p.&nbsp;26]</span>

+indescribably painful. But, without a divine

+revelation, reason only, as it were, casts a wishful

+glance over into another world.&mdash;It is matter

+of fact, that the wisest and best among the

+learned Greeks and Romans rather hoped, than

+believed, that there will be a future state&mdash;Cicero,

+the prince of Roman Eloquence, who was at

+once an orator, a moralist, a philosopher, and

+theologian, in one of his learned works, sums

+up all that the most celebrated philosophers of

+his own time, and earlier days, had said or written

+on the grand subject of the immortality of

+the soul. He, in a lengthy dialogue, ingeniously

+exhibits all that the philosophers had said for,

+or against it. And, he closes all, with this remarkable

+saying, &ldquo;that he rather hoped than believed,

+that there was another state of being after

+this.&rdquo;&mdash;Reason, then, only conjectures about

+an Eternity. But the immortality of the soul is

+necessary to all religion. To talk of religion, if

+we be not to exist hereafter&mdash;if we be to fall into

+nothing at death, and shall sleep eternally in

+the grave, is the greatest absurdity.&mdash;Reason,

+then, leaves us much in the dark, on a point so

+important, as that of a future state. What folly

+and madness, then, to prefer the boasted oracles

+of reason to the clear light of divine revelation!&mdash;We

+stand in perishing need of a safer

+guide, in our voyage through this tempestuous

+Sea of life. And to refuse a perfect directory,

+the Chart of life, is like the mad seaman, who

+should venture to traverse the wide extended ocean

+without a Compass by which to steer his

+course. While making our voyage through life,

+we do not sail on a pacific Ocean. We need

+all the help therefore we can procure. And happy,

+<span class="pagenum" id="p27">[p.&nbsp;27]</span>

+if we may but reach the haven of eternal

+rest! In our enquiries on this subject, whether

+there be any principle in man, by whatever name

+it may be called, which is adequate to all the purposes

+of his salvation, or a sufficient guide in

+matters of faith and practice, we will give all

+the credit to the reason and conscience of mankind,

+which can be given, consistently with fact,

+and the page of history. The light of reason

+can no further go, than I have conceded, it is

+apprehended. And, that it <i>did</i> no further go,

+in matters of religion, among the most learned

+and civilized heathen nations, I appeal to all,

+who have ever read their history. What the

+light of reason is able to do, on <span class="smcap">moral subjects,</span>

+will be stated, in the progress of our argument,

+in its proper place.&mdash;</p>

+

+<p>We proceed&mdash;as was proposed&mdash;</p>

+

+<p>II. To point out the insufficiency of reason, in

+things of a moral and religious nature, in those

+respects, which are not only important, but necessary.&mdash;And,

+here it will appear that mankind,

+while <i>without Christ, are without hope and

+without God in the world,</i> with an evidence, I trust,

+convincing to every candid and honest enquirer

+after truth and duty.&mdash;And,</p>

+

+<p>1. The light of nature and highest wisdom

+of mankind, cannot attain to such a clear knowledge

+of God as is necessary to salvation. What

+God is, and who they are that have true conformity

+to, and communion with him, are questions

+of the greatest importance in Religion. And,

+they are questions which have been as little understood,

+and perhaps as much misapprehended,

+<span class="pagenum" id="p28">[p.&nbsp;28]</span>

+by mankind, in general, as almost any which

+have been discussed. Though, as St. Paul observes,

+the invisible things of God be clearly displayed

+by, and to be understood from the visible

+Creation, so that those are without excuse, who

+have not the knowledge of God from the light

+of nature alone, yet the heathen, after all their

+laborious researches, have not obtained this

+knowledge. Upon a fair trial of human reason,

+in matters of religion, under the greatest improvements

+of natural and moral philosophy,

+<i>the world by wisdom knew not God.</i> So far from

+it, that the most learned nations, and the greatest

+adepts in the sublime mysteries of divinity, in the

+pagan world, have been so <i>vain in their imaginations,</i>

+as we are told and <i>their foolish hearts</i> were

+<i>so darkened,</i> that they have represented and worshipped,

+the glorious incorruptible God, by images

+made like to corruptible man, and to the

+meanest and most despicable creatures, in the animal

+kingdom. They have attributed to what

+they worshipped as God, all the weaknesses and

+vices of fallen and depraved

+man&mdash;<span class="smcap">Pride&mdash;Envy&mdash;Cruelty&mdash;Revenge</span>&mdash;and,

+even, <span class="smcap">Intemperance,</span>

+and <span class="smcap">lewdness.</span></p>

+

+<p>Not only among the heathen, but even in the

+most enlightened parts of the christian world,

+there ever have been, and still are, in many, very

+gross misapprehensions concerning the divine

+character, as well as concerning the nature of

+true religion.&mdash;How grossly ignorant the most

+enlightened of the heathen were with regard to

+God, and how much they were plunged into

+strange and absurd idolatries and pollutions, we

+read, in the following passage of inspired truth.

+<span class="pagenum" id="p29">[p.&nbsp;29]</span>

+<i>Professing themselves wise, they became fools, and

+exchanged the glory of the incorruptible God into an

+image made like to corruptible man, and birds, and

+four-footed beasts and creeping things.</i> Not only

+the common people, the vulgar, but their wisest

+men&mdash;their orators, philosophers, and legislators

+did this.&mdash;They were even worse, than the vulgar.

+Does this look like reason&rsquo;s being a sufficient

+guide in matters of religion, or man&rsquo;s having

+any principle within him by whatever name

+it may be called, which is able to lead him to the

+saving knowledge of God? In order to know

+God, so as to be saved, we must know him as he

+is; the one only living and true God. None

+but he himself can tell us what he is. This he

+hath most plainly done in his holy word. The

+scriptures, which were spoken and penned by

+the special influence and inspiration of the holy

+Ghost, declare to us <span class="smcap">what</span> and <span class="smcap">who</span> God is.

+We only know him, in a saving manner, when

+we know him, as glorious in holiness, wonderful

+in works, and fearful in praises:&mdash;as

+the greatest, the wisest and best of all beings;&mdash;as

+a sin-hating, and, at the same time, sin-pardoning

+God;&mdash;as infinitely gracious and merciful.

+We must see him as infinitely excellent

+and transcendantly glorious, as infinitely amiable

+and worthy of all possible praise and adoration.

+He is goodness and benevolence itself. He is

+possessed of all natural and moral perfections.&mdash;<i>And,

+Jesus said, why callest thou me good? there

+is none good, but one that is God.</i> He is a being

+of impartial, universal and infinite benevolence.

+Reason cannot tell us what the true moral character

+of God is.&mdash;This revelation alone teaches

+us. And we cannot be happy with, unless we

+<span class="pagenum" id="p30">[p.&nbsp;30]</span>

+know the true God&mdash;and how he will be worshipped&mdash;how

+he can, and will accept of us&mdash;how

+we may live to his divine approbation.

+The light of reason cannot lead us into this true

+and saving knowledge of God. It is above all

+that reason ever did, or can do. Says Paul to

+the learned Athenian philosophers and judges&mdash;<i>for

+as I passed by, and beheld your devotions, I found

+an Altar with this inscription <span class="smcap">to the unknown

+God,</span> him therefore whom ye ignorantly worship

+declare I unto you.</i> Christ, as the great teacher

+come from God, alone gives us the saving

+knowledge of the supreme Jehovah. <i>Whosoever

+denieth the son, the same hath not the father: All

+things,</i> says he, <i>are delivered unto me of my father;

+and no man knoweth the son but the father, neither

+knoweth any man the father, save the son, and he

+to whomsoever the son will reveal him.</i> The gospel

+or christianity alone gives us a saving knowledge

+of the only one living and true God.&mdash;The

+divine character is to be known only from a divine

+revelation. If it could be discovered without

+a divine revelation, or by the highest efforts

+of reason&mdash;how could a divine revelation be absolutely

+necessary?&mdash;The essential glories therefore,

+and perfections of the Deity cannot be discovered

+by natural reason:&mdash;those glories and perfections

+which make him what he is, or constitute his infinite

+moral amiableness and transcendant excellence,

+and worthiness to receive from all intelligent

+creatures all the services, which they are

+capable of rendering unto him. He is light, all

+beauty and glory, and in him is no darkness

+at all. But the human mind is darkened by sin.

+The depravity of the heart brings on blindness

+of mind to the spiritual beauty and glory of the

+<span class="pagenum" id="p31">[p.&nbsp;31]</span>

+divine character.&mdash;<i>Having the understanding darkened,

+being alienated from the life of God, through

+the ignorance that is in them, because of the blindness

+of their hearts.</i> What absurd and essentially

+erroneous apprehensions of the nature and

+perfections of the God of Israel had the Syrians,

+in the following proposal of theirs! <i>And the servants

+of the king of Syria said unto him, their Gods,

+are the Gods of the hills; therefore were they

+stronger than we: but let us fight against them in

+the plain and surely we shall be stronger than they.</i>

+These heathen knew as much about the true

+God, as heathen in general. They supposed the

+God of Israel was only a local and tutelary divinity,

+who had taken the people of Israel under

+his peculiar patronage. But the Jehovah of the

+Jews was altogether different from any of the

+Idol-gods of the Gentiles.&mdash;And he must, by his

+own revelation, inform us of his real character

+and essential moral glories.</p>

+

+<p>2. Our rational powers and conscience, under

+the highest cultivation, unassisted by a divine

+revelation, cannot inform us what <i>kind</i> of

+worship and obedience is to be paid to the true

+God. One of the disciples of Socrates, that

+great light of the pagan world, desired information

+from his Master concerning some difficulties

+attending prayer; and above all, particular requests

+made to God, which have proved injurious

+to the petitioners when granted. The philosopher

+owned himself utterly unable to satisfy

+the disciple upon this head, and concludes with

+these remarkable words, &ldquo;We must continue

+in our ignorance, till it shall please God to send

+a person into the world to give us full information

+<span class="pagenum" id="p32">[p.&nbsp;32]</span>

+concerning our duty.&rdquo; The light of mere

+reason, as proved in another part of this discourse,

+teaches all men, over the whole face of

+the globe, provided they duly hearkened to

+it, and cultivated it, that they ought to honour

+and worship the divine Being. But it cannot

+tell <i>what sort</i> of homage he will accept, or how

+we are to worship him. He alone can satisfy us,

+on this most material point&mdash;a point of supreme

+importance. He must tell us, in what way, we

+are to pay divine honours to his glorious Majesty.

+He dwells not in temples made with hands,

+neither is worshipped by men&rsquo;s hands as though

+he needed any thing from us. For he can neither

+be inriched by our services, nor impoverished

+by the want of them.&mdash;With regard to the

+worship of the heathen, St. Paul has these remarkable

+words; <i>Because that when they knew

+God, they glorified him not as God, neither were

+thankful, but became vain in their imaginations, and

+their foolish heart was darkened.</i> All their rites

+and forms of worship were absurd, unworthy of

+the divine nature, and disgraceful to ours. It

+may be proper here, to mention some striking

+instances of strange and cruel methods of worship,

+as a specimen of man&rsquo;s natural ignorance

+of the <i>right</i> way of honouring and serving God.

+The Idol Baal, in scripture mentioned so often,

+was worshipped by acts of cruelty, which the sottish

+worshippers inflicted upon themselves. So

+desirous of ease are mankind, and so averse to

+pain that we should rationally conclude, that no

+methods of tormenting themselves could be introduced

+into their religious worship of their

+Idols. But the deluded Idolaters, in paying their

+homage to Baal, cut and wounded their own

+<span class="pagenum" id="p33">[p.&nbsp;33]</span>

+flesh&mdash;gashed and mangled themselves to please

+their Idol. <i>And they cried aloud, and cut themselves,

+<span class="smcap">after their manner,</span> with knives and

+lancets till the blood gushed out upon them.</i>&mdash;The

+Idol Moloch was worshipped by acts of the strangest

+and most unnatural cruelty.&mdash;Parents sacrificed

+their children to this Idol; and, it has been

+very common for parents to appease the anger of

+their fancied Gods, by sacrificing their tender

+offspring.&mdash;How contrary to reason&mdash;to nature!

+The image of Moloch was made of brass, in a

+hideous shape, and het red hot; and the devoted

+victim&mdash;the innocent child was brought by

+its own parents, and thrown naked into this

+burning brass, and burnt to death,&mdash;and no regard

+paid to its piteous cries. The Carthaginians

+were wont, as we are told in history, to sacrifice

+their children, when public calamities visited

+their state, to placate the resentments of their

+gods. And, their custom was to select, out of

+all, the fairest and most promising&mdash;such as were

+best beloved, and to offer them up in sacrifice:

+<i>to give up the fruit of the body for the sin of the soul.</i>

+Many nations have, and do to this day, worship

+their Idols, by acts of extreme cruelty&mdash;by consuming

+themselves in the fire. Modes of worship

+have been adopted, which are contrary to

+all the tender affections of human nature. And,

+no nation, people, or tribe ever yet could be

+found, in all the world, by voyages or travels,

+that ever had any rational or decent rites of worship,

+where the gospel never shined, whether in

+Europe, Asia, Africa or America. The most

+civilized and learned heathen nations were as absurd&mdash;as

+extravagant&mdash;as ridiculous, in their

+<span class="pagenum" id="p34">[p.&nbsp;34]</span>

+idolatries, as the rude and savage. And it is

+confidently affirmed by some modern travellers,

+that many tribes of men, in the interior parts of

+extensive countries, have no word in their language,

+for either a God, or any worship. Whether

+this be so or not, we cannot absolutely determine:&mdash;it

+rests upon the credibility of the

+reporters. What can, therefore, be more contrary

+to fact, than to pretend that man has any

+principle in himself, which can be a safe guide in

+matters of Religion?</p>

+

+<p>&nbsp;</p>

+

+<p><span class="pagenum" id="p35">[p.&nbsp;35]</span></p>

+<h3 class="tdc" id="d2"><span class="gesspert">DISCOURSE</span> II.</h3>

+

+<hr />

+

+<p class="bq">That man has no principle within himself, by

+whatever name it may be called, which is adequate

+to all the purposes of his salvation, or

+a sufficient guide in matters of faith and

+practice.</p>

+

+<p class="tdc"><span class="gesspert">EPHESIANS</span> ii.&nbsp;12.</p>

+

+<p class="bq"><i>That at that time ye were without Christ, being

+aliens from the Commonwealth of Israel, and

+strangers from the Covenants of promise, having

+no hope, and without God in the world.</i></p>

+

+<p>The true character and state of mankind before

+savingly interested in the gospel are

+not generally acknowledged, or believed, in the

+world, to this day. Many thousand years have

+they had, to find out their own state and Character

+in respect to their Maker and things of a

+moral and religious nature; and they are now,

+as much as ever, divided in opinion, and are as

+far from an union of sentiment, on so important,

+and one would imagine, plain a point. An impartial

+inspection into the human heart and extensive

+view of the history of the world and moral

+things, we should conceive, would bring them

+all to one and the same conclusion, and to an

+<span class="pagenum" id="p36">[p.&nbsp;36]</span>

+exact uniformity of opinion concerning the state

+and character of mankind.</p>

+

+<p>Whether man be fallen or not, is now, in

+reality, the dispute. Such as reject with scorn,

+all idea of a revealed Religion as an impossibility

+in its own nature, (and some are absurd

+enough to reject it on this ground) affirm that

+the light of reason is entirely sufficient for all the

+purposes of discovering to us, the whole of our

+duty as rational creatures and to ensure infallibly

+our happiness here and hereafter; if there

+be an hereafter. These say that we are now just

+as we always were: that man never fell or apostatized

+from his Maker; of course, that he is under

+no worse circumstances, nor labours under

+any evils, under which he did not labour when

+he came forth from the hands of creative wisdom,

+goodness, and power. And, therefore,

+that he has an <span class="smcap">Inward light</span> sufficient for all

+the purposes of his salvation&mdash;a sufficient guide

+in all things of a moral and religious nature.

+The consequence is, that a divine revelation is

+wholly unnecessary. If wholly unnecessary, we

+may be certain, that a wise and good Being, who

+perfectly knows all things, would not vouchsafe

+to give one.&mdash;For he does nothing in vain.&mdash;</p>

+

+<p>Others, who admit a divine Revelation, believe

+that man is not so fallen from God, but

+that he has a degree, though small, of real moral

+goodness or holiness, which being duly nourished

+and attended to, will issue in life eternal.

+But the Apostle, in the words now read, says

+that all men are, before the Gospel be preached

+unto and embraced by them, <i>without hope and

+without God in the world.</i>&mdash;And, what was intended,

+<span class="pagenum" id="p37">[p.&nbsp;37]</span>

+in discoursing upon those words, was to

+prove that mankind, merely, by their own reason

+and wisdom, cannot attain to a saving knowledge

+of God, or, in themselves, are in a helpless

+and hopeless state&mdash;Two things were proposed

+to be largely considered,</p>

+

+<p>I. How far the light of reason, unassisted, can

+go in the things of a religious and moral nature.&mdash;</p>

+

+<p>II. And, to point out its insufficiency, in these

+respects, which are not only very important, but

+altogether necessary.&mdash;&mdash;</p>

+

+<p>The first of these has already been discussed.&mdash;And

+we entered, in the preceding discourse,

+upon the second&mdash;and illustrated the insufficiency

+of the mere light of reason.&mdash;1st. In regard to

+the essential glories and excellencies of the divine

+nature and character&mdash;and 2nd. in regard

+to the right way of worshipping and serving God.</p>

+

+<p>We now pass&mdash;to observe&mdash;&mdash;</p>

+

+<p>3. The light of mere reason, or conscience of

+mankind is wholly insufficient to discover to us

+<i>whether God will accept</i> of us, at all; and if he

+will, <i>upon what terms.</i> It can tell us that he is the

+Maker of all things, the Preserver of all things,

+the governor of all things; but can give us no

+instruction upon what terms he will receive us

+into his favour and friendship, or whether he will

+do it, at all. When we ponder deep on moral

+and religious subjects, we cannot be but conscious

+of many imperfections and Sins. We feel

+that there is a power on high whom we have offended.

+We dread his anger. When another

+world is seriously contemplated, we dare not appear

+<span class="pagenum" id="p38">[p.&nbsp;38]</span>

+in it without some firm hope. An invisible

+God&mdash;an incensed Judge is an alarming thought.

+The anxious enquiry is wherewith shall we come

+before him&mdash;and bow ourselves before a holy and

+pure God? Mere reason cannot satisfy the enquiry.

+It knows not how we may come before

+him, or with what sacrifices he will be pleased.

+Being truly humbled and deeply grieved for our

+offences seems the most natural way of hoping

+for pardon and acceptance. But, whether a holy

+and righteous sovereign, on our repentance,

+can forgive us consistently with his glories, or

+the safety of his Universe, reason cannot inform

+us. To cast ourselves upon his infinite clemency

+is what reason would advise. But, whether

+this would be safe or not, is a grand uncertainty.

+Without a revelation, therefore, we do not know

+whether we may be pardoned&mdash;or if we may,

+how it may be consistently done; or how we

+may be recovered from the evils, which all men

+feel, and of which the world is full. Reason can

+see the disease, under which all men labour, but

+can prescribe no method of cure. All the wise

+men of the heathen world for thousands of years

+together, have tried to discover a method of escape

+from the evils, which all felt, and of which

+they justly complained. But all in vain.&mdash;An

+infinitely wise God gave human nature a fair trial&mdash;all

+advantages&mdash;and time long enough to

+satisfy all reasonable men, how far it could go.

+Look round the world, at this day, and what

+success has boasted and almost idolized reason

+had in things of a moral and religious concern,

+among pagan nations?&mdash;Look back on past ages,

+and where alas! is the man&mdash;or the body of

+men that have found reason a sufficient guide?

+<span class="pagenum" id="p39">[p.&nbsp;39]</span>

+Even, in the countries blessed with the Gospel,

+what delusion, what Error, what superstition!&mdash;Without

+a divine Revelation all is darkness, in

+a moral view:&mdash;all is helpless and hopeless:&mdash;there

+is no pardon:&mdash;there is no salvation. Reason

+could never show one sin forgiven or lead

+a step beyond the grave&mdash;or have any idea of

+the resurrection of the body.</p>

+

+<p>All mankind are, therefore, in themselves,

+without hope and without God in the world.

+Under all the pressures of adversity, or dismal

+pains and calamities of life, separate from revealed

+Religion, there is no relief for them. All

+would be darkness,&mdash;mystery&mdash;and despair. They

+could not conjecture for what the world was

+made&mdash;for what it is preserved&mdash;why there were

+made rational creatures&mdash;What design is aimed

+at, in the government of the world&mdash;or what the

+real and true character of the Maker of it is&mdash;or

+what will be the end of the whole.</p>

+

+<p>4. The reason and conscience of mankind

+do not <i>clearly</i> discover a future state, nor place

+before them rewards and motives sufficiently

+strong and powerful to induce them, amid the

+attractions, temptations and vanities of this

+world, to act with a wise reference to another.</p>

+

+<p>Conscience is God&rsquo;s monitor, reprover or

+counsellor within the soul. In many important

+cases, it dictates what ought to be done, and

+what ought not to be done in regards to our behaviour

+towards our fellow men, and towards ourselves

+as connected in society. It shows us

+plainly what moral ties, in a multitude of instances,

+which cannot now be enumerated, bind

+<span class="pagenum" id="p40">[p.&nbsp;40]</span>

+us. When we do wrong, it punishes us by severe

+remonstrances and upbraidings. When we

+do well, it testifies in our behalf, and administers

+rich consolation by self-approving reflections.

+It, consequently, serves as a natural law to all

+men. It is the Deity&rsquo;s law written or imprinted

+on all minds. From its present severe reproofs

+for vicious, and pleasing joys, for virtuous

+and upright conduct, we may gather, fairly, that

+there will be a future reckoning&mdash;a day of judgment&mdash;a

+world to come&mdash;a place to remunerate

+the just, and to inflict punishments on the incorrigible.

+At least, we may conclude all this to be

+highly probable. Conscience, then, points us to

+a future state as a probability. Accordingly the

+most, though not all of heathen nations and

+tribes have had some faint and confused idea of

+another life after death. Some wavering belief

+of it. They conjectured that there might be, or

+would be a future existence. The rational and

+sober livers among them hoped there would be

+another life. But no nation, not favoured with

+revealed light, ever entertained any tolerably

+consistent or rational notions of it, either of

+the rewards to be conferred upon the good, or

+the evils to be endured by the wicked.&mdash;With

+their Poets and Orators all was fable and fiction.

+They described, with much ornament of language,

+their <span class="smcap">Elysian fields</span>&mdash;and represented,

+in a terrifying manner, their <span class="smcap">furies.</span>&mdash;</p>

+

+<p>Few, indeed, if any, had a just idea that one

+holy, righteous and good Being made and presided

+over the whole universe. Some have doubted

+whether ever one of the heathen philosophers

+really believed, unless he had seen the Old or

+<span class="pagenum" id="p41">[p.&nbsp;41]</span>

+New Testament, the unity of the Godhead. Socrates

+is represented by some as dying a Martyr

+to this belief&mdash;but, in his last moments, he ordered

+sacrifice to be offered to the idol-gods of

+his country&mdash;thereby giving his dying testimony

+to polytheism. However this may be, it is

+certain to a demonstration that the heathen have

+universally been polytheists or have admitted a

+plurality of Gods. They had their great and

+their household or domestic divinities&mdash;their terrestrial

+and celestial divinities, more than thirty

+thousand in all. Almost every thing in nature,

+as well as the sun, moon and stars, was worshipped&mdash;such

+as groves of trees, fountains of water,

+rivers, various plants and insects. <i>As concerning,

+therefore the eating of those things that are offered

+in sacrifices to Idols, we know that an Idol is nothing

+in the world, and that there is none other God but

+one. For though there be that are called Gods whether

+in heaven or in earth (as there be Gods many

+and Lords many) but to us there is but one God the

+father of whom are all things and we by him.</i></p>

+

+<p>The right way to know what reason can do,

+in things moral and religious, is to see what it

+actually hath done, in past ages, among the most

+learned and polished nations. They had great

+men&mdash;learned men&mdash;philosophers&mdash;poets&mdash;statesmen&mdash;and

+orators: especially the Romans and

+Greeks. They were opulent, and had many

+schools of wise men. These cultivated science,

+and spared no pains in their researches, to discover

+truth. They did all that reason could do,

+when learning is most liberally encouraged and

+happily flourishes, as to a discovery of a future

+<span class="pagenum" id="p42">[p.&nbsp;42]</span>

+world&mdash;and what rewards await the virtuous,

+and what punishments will be the portion of the

+wicked. After all, their notions were ridiculous,

+childish, self-repugnant, and contradictory.</p>

+

+<p>It is true, they had some judicious, weighty,

+moral, sayings; for in this argument, I would

+allow them as much as can be allowed them,

+consistently with fact. But no system of heathen

+morals proposed any thing, as motives

+drawn from another world of any force to induce

+people to act with any due reverence to it&mdash;or

+to prepare for a happy immortality. Reason,

+consequently, doth not, properly speaking, look

+into another world. It merely conjectures about

+it.&mdash;The Gospel, or a divine revelation only fully

+discloses an Eternity to man.&mdash;It lays before

+him Immortality: an Immortality of blessedness,

+when life is no more, if it have been improved in

+a pious and virtuous manner.&mdash;It denounces on

+the wicked everlasting misery. <i>But is now

+made manifest by the appearing of our Saviour Jesus

+Christ, who hath abolished death, and hath

+brought life and immortality to light through the

+Gospel.</i>&mdash;&mdash;We can now look through all the

+wastes and glooms of death and the grave to a

+resurrection of the body&mdash;to a judgment-seat&mdash;to

+an endless existence after death&mdash;to eternal

+rewards for the pious&mdash;and everlasting woe

+to the despisers of God and Virtue. By the Gospel,

+therefore, we have hope, pleasing enrapturing

+hope&mdash;we have light, like the glorious luminary

+of the sky in his meridian altitude&mdash;we

+have life, spiritual and divine&mdash;we have the saving

+knowledge of God&mdash;we have a fulness of felicity

+opened before us, and promised to us, upon

+our repentance, faith, and new obedience.</p>

+

+<p><span class="pagenum" id="p43">[p.&nbsp;43]</span>

+5. Reason and conscience are unable to renew

+and change our hard hearts, or to give us a true

+and real light of the excellency of spiritual and

+divine things. To subdue the obduracy of the

+heart, to slay the enmity there is in us against

+the law, character, and perfections of God, is beyond

+all that reason and conscience can effect.

+The powers of reason can tell us of our dark,

+blinded corrupt state. Men of science and liberal

+enquiry, in all ages, and among all people,

+have seen, confessed, and bewailed the imperfections

+and frailties, the infirmities and exceeding

+depravation of human nature; like a magnificent

+pile of buildings in ruin&mdash;or a fertile and

+luxuriant soil overrun with noxious plants. It

+was impossible for candid and inquisitive men

+among heathen tribes not to have discovered the

+perverseness and vices of human nature, in general,

+they are so plain; though they called some

+things Virtues which were not&mdash;and some things

+Vices which were not. But reason never could

+suggest, or give a hint of any plan of restoration

+to a right temper or a holy and innocent condition.

+There is nothing&mdash;no principle in man&mdash;no

+light&mdash;or quality that can sanctify, purify,

+and regenerate the soul. But an inward renovation

+is absolutely necessary to moral happiness,

+to become like God, to be either conformed to

+his perfections, or fitted to enjoy his presence in

+heaven. The wisest and best heathen confessed

+it was not in man to heal the moral disorders of

+his nature, or to rectify the temper, so great was

+its obliquity; and affirmed that a superior power

+was needed to effect this, and to make us meet

+to enjoy forever the favour and friendship of the

+Creator of the Universe. They felt that a revelation

+<span class="pagenum" id="p44">[p.&nbsp;44]</span>

+was <i>necessary</i> to lead and direct men how

+to live, so as to be hereafter blessed, and never

+once thought of disputing the possibility of such

+a thing. And nothing, in that Revelation

+which we enjoy, is plainer than the doctrine of

+efficacious grace, or more insisted upon than the

+need of a divine power to sanctify, purify, and

+change our disordered and depraved nature.

+Divine influence is essentially requisite, to renew

+us and to implant within the soul the principle

+of holiness. <i>Because the carnal mind is enmity against

+God: for it is not subject to the law of God,

+neither indeed can be.&mdash;But the natural man receiveth

+not the things of the spirit of God: for they

+are foolishness unto him; neither can he know them

+for they are spiritually discerned.&mdash;No man can

+come unto me, except the father, which hath sent

+me, draw him; and I will raise him up at the last

+day.&mdash;Not that we are of ourselves sufficient to

+think any thing as of ourselves, but our sufficiency

+is of God.&mdash;Paul may plant and Apollos water,

+but it is God that giveth the increase.&mdash;Yea they

+have chosen their own ways, and their soul delighteth

+in their abominations.</i></p>

+

+<p>Men do not chuse piety and virtue from any

+principle within themselves. They chuse their

+own evil practices which lead to ruin. They actually

+hate God and holiness, truth and religion,

+or their conduct would not be such as we see it

+is, when we carefully examine it. They are not

+willing to be, and to do, as they ought. They

+will not, though urged by the weight of the most

+powerful arguments and all the ardor of importunity,

+live up to the light which they have; or

+wisely and diligently improve the talents with

+which they are entrusted. They hide, like the

+<span class="pagenum" id="p45">[p.&nbsp;45]</span>

+slothful servant, their talent in a napkin. They

+have no disposition to improve it. They resemble

+the prodigal son, in the parable, wasting their

+substance in riotous living. All men have a

+propensity to wander from the truth. They

+do not, and never did, duly and faithfully, improve

+the light of reason, or those notices of

+God&mdash;of virtue&mdash;of the moral law which they

+had, or now have. All, of course, who shall

+finally perish, will be self-condemned. They

+will never have it in their power to say that their

+Maker has been, either unjust or hard with them;

+or to reply as the slothful servant did, <i>Lord I

+know thee that thou art an hard man, reaping

+where thou hast not sown, and gathering where thou

+hast not strawed. And I was afraid, and went

+and hid thy talent in the earth; lo! there thou

+hast that is thine.</i></p>

+

+<p><i>In the sixth and last place,</i> reason and conscience

+are insufficient to give us a full and complete

+system of morality, or moral truths. Let

+the system of morality taught and believed by

+the best and wisest of heathen nations, be candidly

+examined and critically inspected, and it

+will appear a maimed and imperfect, a broken

+and defective system. They had endless contentions

+about what they termed the <span class="smcap">chief good,</span>

+that is, the real duty and happiness of man.

+One of their most eminent moralists reckons up

+more than one hundred different and contradictory

+opinions on this subject. Some placed it in

+self-indulgence: some in riches&mdash;some in insensibility&mdash;and

+all in that which never can render

+us blessed, and in which it can never be found.&mdash;Had

+any one leisure, and could summon up a

+<span class="pagenum" id="p46">[p.&nbsp;46]</span>

+sufficient stock of patience to collect from all the

+heathen writers on moral subjects, their various

+and self-contradictory rules of moral living, we

+should see how utterly unable <i>mere</i> reason is to

+form a complete system of moral virtue.</p>

+

+<p>It would be great injustice to the subject before

+us, not to remark here, that some of the

+greatest moralists among the Greeks and Romans,

+had seen the writings of Moses, or the New-Testament,

+and had gleaned from them, a great proportion

+of the moral lessons which they delivered.

+Many of them, which is indeed much to

+their honour, travelled into the famous countries

+of Asia, where mankind were <i>first planted</i>

+by the adorable Creator, and where communications

+from the Almighty were first made to

+man, and they returned home to their own countries,

+enriched with the learning of others. But

+with all these advantages none of them, Socrates,

+Plato, or Seneca, who were universally

+known to be most renowned for moral sayings,

+formed any thing like a full and perfect system.

+They leave out many important virtues. They

+admit many odious and horrible vices; such as

+self-murder, cruelty, incest, and revenge.&mdash;And

+they place all the virtues on a wrong foundation,

+and persuade to the practice of them from

+improper and weak, or sinister and wicked motives.

+Even the celebrated Cato, who gave forth

+many moral maxims&mdash;who was called honest,

+just, inflexible in integrity&mdash;who was said by his

+contemporaries to be possessed of a stern virtue,

+put an end to his own life, because he could not

+bear to be a witness of the corruption and degeneracy

+of the age, in which he lived.&mdash;Few crimes

+<span class="pagenum" id="p47">[p.&nbsp;47]</span>

+perpetrated by man can be more heinous than

+self-murder. There is something terrifying in

+the extreme to think of ushering ourselves, uncalled,

+unbidden into the presence of the Deity and

+into the invisible world. Many nations now in the

+world where the Gospel was never known or christian

+doctrines propagated, have no idea at all of the

+Creator of the universe, or immortality of the soul,

+or pious duties, or fear of, or love to God.&mdash;The

+heathen tribes of this Land, as those tell us who

+have had the best opportunities of information,

+where no European has disseminated any seeds

+of religious belief, have no idea who made them&mdash;or

+who made the world&mdash;or of duty to God.

+In the interior parts of Africa, a late traveller

+there, asserts, that various tribes, visited by him,

+as far as he could learn, had no idea at all of any

+God or religion, or even words to express any

+worship to be paid to any power above them.

+But admit this to be a mistake, still truth compels

+us to believe them extremely ignorant on

+moral and religious subjects. They have however

+as bright faculties and powers of mind as the nations

+who have the Gospel. The immense difference

+is to be ascribed principally to that very

+Christianity, which is, alas! so much neglected

+by us.&mdash;</p>

+

+<p>If we would know what light there is in man&mdash;what

+light all men have&mdash;or what help all need, we

+must see what nations, which never enjoyed any

+divine Revelation, have known&mdash;done&mdash;and believed

+as to God, Piety, and Morality. Superficial

+reasoners, men who indeed pretend to reason

+and philosophy&mdash;and reject the Gospel, and

+<span class="pagenum" id="p48">[p.&nbsp;48]</span>

+tell us of the sufficiency of nature&rsquo;s light&mdash;of reason

+and conscience&mdash;or any other principle, lose,

+and bewilder themselves by not fairly looking

+into the history of the heathen nations and their

+moral writings, and seeing what their ideas,

+notions, and improvements have been, and still

+are. Their history, in truth, is but one continued

+narrative of ignorance&mdash;idolatry&mdash;vices&mdash;unnatural

+lusts&mdash;wars&mdash;bloodshed&mdash;barbarity&mdash;and misery;

+and their moral writings, so far as they

+have reached our times, contain no just or full

+system of morality at all. If a man were to conform

+himself to the whole of their rules of moral living,

+and understood them all, his life would be a scene

+of inconsistence and error, vice and folly; and his

+end self-murder. Our modern scepticks, it must

+be carefully remembered, collect all their ideas

+of morality and of God, if any just ones they

+have, and so far as any of their ideas be just, from

+that very Religion which they reject. They

+are, therefore, like a wayward and perverse

+Child that disowns its parent, merely because he

+wishes him to be good and happy&mdash;to be and do

+right; and takes the indispensably necessary

+measures for this purpose.&mdash;And if, among the

+haters of Religion, any be found at this day who

+have adopted the Atheists Creed, under the

+splendid name of philosophy&mdash;it is a most striking

+proof of what is the subject of this discourse.&mdash;Upon

+the whole, we may come to this

+conclusion, that all the conduct of man, since

+the day he was expelled from the earthly paradise

+for his Apostacy, proves clearly, even to a

+demonstration, that there is no light in him, or

+guide to duty and happiness, which may be depended

+upon&mdash;or which is safe for him to trust

+<span class="pagenum" id="p49">[p.&nbsp;49]</span>

+to&mdash;or sufficient to lead him to <span class="smcap">God</span> and <span class="smcap">glory.</span>

+Without Christ and the Gospel, all is darkness&mdash;confusion,

+and despair. There is no

+hope, no help, no salvation, no true system even

+of morality, if we deny a Saviour and his Gospel.

+See what the pagan world is from the holy Apostle

+Paul. He will tell you the truth. He will

+not deceive you by misrepresentation.&mdash;But how

+can I read! How can you hear without confusion!&mdash;I

+shudder at their awful and horrible vices,

+and utter depravation of heart, and morals.

+<i>Professing themselves wise, they became fools. And

+changed the glory of the incorruptible God into an

+image made like to corruptible man, and to birds,

+and fourfooted beasts, and creeping things. Wherefore

+God also gave them up to uncleanness, through

+the lusts of their own hearts, to dishonour their own

+bodies with themselves. Who changed the truth

+of God into a lie, and worshipped and served the

+creature more than the Creator, who is blessed forever,

+amen. For this cause God gave them up to

+vile affections: for even their women did change

+the natural use into that which is against nature.

+And likewise also the men, leaving the natural use

+of the woman, burned in their lusts one towards

+another, men with men, working that which is unseemly,

+and receiving in themselves that recompence

+of their error which was meet, and even as they

+did not like to retain God in their knowledge, God

+gave them over to a reprobate mind, to do those

+things which are not convenient&mdash;being filled with

+all unrighteousness, fornication, wickedness, covetousness,

+maliciousness, full of envy, murder, debate,

+deceit, malignity, whisperers, backbiters, haters of

+God, despiteful, proud, boasters, inventors of evil</i>

+<span class="pagenum" id="p50">[p.&nbsp;50]</span>

+<i>things, disobedient to parents, without understanding,

+covenant breakers, without natural affection,

+implacable, unmerciful.</i>&mdash;Here is a true account

+of the polished heathen of the antient Roman

+Empire: of their philosophers as well as of the

+vulgar. More ignorant and Savage nations and

+tribes are, if possible, still more vile.&mdash;What,

+then, is human nature? What is man&rsquo;s true state

+or character before renewed by divine grace?&mdash;What!

+is he as holy and innocent as Adam

+was when he was first formed? Is he, in his

+mind, fair and unspotted, as a clean sheet of paper?&mdash;Has

+he a light in himself sufficient to all

+the ends of spiritual life on earth, and eternal

+life in heaven! See what mankind are without

+the Gospel,&mdash;<i>Aliens from the commonwealth of Israel,

+strangers from the covenants of promise, having

+ho hope, and without God in the world.</i></p>

+

+<p>I think it proper, here, to subjoin a few passages

+of Scripture, out of many, which declare

+that mankind are corrupted and depraved&mdash;or

+that they have no principle within them, sufficient

+to enable them to attain to eternal life without

+the powerful operations of divine grace.&mdash;How

+full to this purpose are those words (Gen.

+vi.&nbsp;5). <i>And God saw that the wickedness of man

+was great in the earth, and that every imagination

+of the thoughts of his heart is evil from his youth.</i>&mdash;The

+Psalmist David fully testifies what man

+is when he puts himself forward as an example.

+<i>Who can understand his errors? cleanse thou me

+from secret faults.&mdash;Behold I was shapen in iniquity,

+and in sin did my Mother conceive me.</i>&mdash;The

+prophet Jeremiah speaks of man&rsquo;s depraved state

+in very strong terms.&mdash;<i>The heart is deceitful above</i>

+<span class="pagenum" id="p51">[p.&nbsp;51]</span>

+<i>all things, and desperately wicked, who can

+know it?</i> It follows, <i>I the Lord search the heart,</i>

+to give to every man according to his works.

+<i>If the heart be deceitful above all things, and desperately

+wicked,</i> is it, at the same time possessed

+of any degree of a holy principle&mdash;or has it any

+light to guide it to heaven, or to be a sufficient

+directory in matters of faith and practice?&mdash;How

+the Apostle Paul viewed man as he is in himself,

+appears from the long quotation above made

+from him, and also from the following words&mdash;<i>What

+then are we better than they? no, in no wise,

+for we have before proved both Jews and Gentiles,

+that they are all under sin. As it is written, there

+is none righteous, no not one.</i>&mdash;And again, <i>Now

+we know that what things soever the law saith:

+it saith to them who are under the law, that every

+mouth may be stopped, and all the world may become

+guilty before God&mdash;for all have sinned and

+come short of the glory of God.</i> The same inspired

+teacher leads the mind to the source of all,

+the sin of the first man, who stood as a public

+head for all his posterity. <i>Wherefore as by one

+man sin entered into the world, and death by sin:

+and so death passed upon all men, for that all have

+sinned.</i>&mdash;Again, <i>you hath he quickened, who were

+dead in trespasses and sins.</i>&mdash;Our blessed Lord

+himself says, <i>he came to seek and save that which

+was lost</i>. If we be not lost we need no Saviour,

+or atonement, or help.&mdash;It appears, then, with

+an evidence exceedingly strong, that all have

+sinned and come short of the glory of God&mdash;and

+that man, in a natural state, <i>is wretched,</i> and

+miserable, and poor, and blind, and naked. He

+has no principle in himself, by whatever name it

+may be called, which can, being duly exercised,

+<span class="pagenum" id="p52">[p.&nbsp;52]</span>

+form him for the service of God on earth, or his

+immediate presence in heaven.</p>

+

+<p>What remains is to add a few reflections by

+way of improvement.</p>

+

+<p>1. And what hath been said teacheth us the

+importance of realizing the misery and ruin of

+the condition of all men, as they are born into

+the world. A want of belief, or due sense of

+this, leads to a denial of the Gospel&mdash;to a rejection

+of the propitiatory sacrifice of the Redeemer&mdash;to

+almost every heresy and error.

+Men cannot bear to admit so mortifying a truth

+as that of their ruined and fallen, guilty and

+miserable state. Pride rises up, and repudiates

+the unpleasing doctrine. One says we are

+not depraved: another affirms which indeed is

+the same thing, that we have a light of our own

+adequate to all the purposes of our salvation:&mdash;a

+third contends that there is a portion of real saving

+grace in every human heart. All these, in

+effect, disown the scripture doctrine of the text,

+the utterly ruined and perishing condition of

+man in himself. The truth endeavoured to be

+established in the above discourses, is that the

+light of reason or highest wisdom of mankind is

+insufficient to teach us the true and saving

+knowledge of God. It is of the utmost moment

+to realize this. <i>The world by wisdom knew not

+God.&mdash;Where there is no vision the people perish:

+but he that keepeth the law happy is he.&mdash;To open

+their eyes,</i> is the design of the Gospel, <i>and to turn

+them from darkness to light, and from the power of

+Satan unto God, that they may receive forgiveness

+of sin, and inheritance among them that are sanctified

+by faith in me. Understand ye brutish among the</i>

+<span class="pagenum" id="p53">[p.&nbsp;53]</span>

+<i>people! and ye fools when will ye be wise? He that

+planted the ear shall he not hear? He that formed

+the eye, shall he not see? he that chastiseth the heathen,

+shall he not correct? he that teachest knowledge,

+shall he not know? The Lord knoweth the

+thoughts of man that they are vanity.&mdash;I know you,</i>

+says our Saviour, <i>that the love of God is not in you.</i>&mdash;Can

+any one who seriously believes the scriptures,

+hold that man has any principle, let it be termed

+how it may, that can be adequate to all the end of

+spiritual life here, and eternal life hereafter?&mdash;That

+there is in fact no saving knowledge of God

+out of Christ, is plain from Acts iv.&nbsp;12.&mdash;<i>Neither

+is there salvation in any other: for there is

+none other name under heaven given among men,

+whereby we must be saved.</i> He that hath not the

+son, hath not the father. Deny Christ and

+reject his Gospel, and you reject life. Misery

+is, then, inevitable. You must realize that you

+are, in yourselves, lost and guilty,&mdash;wretched

+and undone,&mdash;hopeless and perishing.</p>

+

+<p>2. We infer from the foregoing subject the

+infinite grace and condescension of the Deity in

+making a <i>revelation</i> of his will, and of the <i>way

+of salvation</i> to mankind. He was under no obligation

+to do it. It would not have been either

+cruel, or hard, or unrighteous in him, to

+have withheld all pity from them, and to have let

+them die in their sins. Most justly might a holy

+and sovereign God have given them all over to

+the fatal effects of their own folly. It is no injustice

+or partiality in him to take one and leave

+another, because he is not obliged to have mercy

+on any one. If he reveal his will to any nation

+<span class="pagenum" id="p54">[p.&nbsp;54]</span>

+or people: or if he sanctify, pardon and save

+one individual, it is all of free grace. All the

+glory is his, when he sheweth mercy: all the

+shame and guilt of sin, if we die in our iniquities,

+are ours.&mdash;<i>Blessed is the people that know the

+joyful sound: they will walk, O Lord, in the light

+of thy countenance.</i></p>

+

+<p>If the great Lord of heaven and earth give

+his Gospel to one nation and not to another:&mdash;or

+if he pardon, renew and save one individual

+and not another: if he bestow upon one ten,

+upon another five, upon another one talent only:

+if he impart to one a disposition to improve, by

+his power and spirit, and not to another&mdash;does

+he do any wrong?&mdash;May he not do what he will

+with his own? Who can find fault? If all have

+forfeited every claim to mercy, who can complain

+of either cruelty or injustice on the part of

+heaven, if it be withheld? Where shall the vile

+monster, the impious wretch be found who will

+rise up and impeach the holiness, wisdom and benevolence

+of God, because he is a sovereign?&mdash;Let

+such if any there be come forward and make

+good their charge, for their controversy is with

+the Almighty. By him we are told that we are

+vile, guilty, perishing, and ill-deserving sinners,

+that there is no principle in us, while unrenewed,

+that is sufficient, duly cultivated, to our salvation.

+Such as affirm that there is, must dispute

+it out, with him whose is the Universe, whose is

+the power and glory. That he should condescend

+to reveal his will to us&mdash;to open a plan

+of life, of restoration to his favour, and to holiness,

+and happiness, is admirable grace, is such

+a display of compassion as may well excite within

+us, every grateful sentiment.</p>

+

+<p><span class="pagenum" id="p55">[p.&nbsp;55]</span>

+3. We, therefore, further infer from the foregoing

+subject, the duty of gratitude that we enjoy

+the light and advantages of a divine Revelation.

+This light is rich and glorious: those advantages

+are many and precious. How affecting is the

+idea of the perishing state of man!&mdash;How is <i>the

+gold become dim and the most fine gold changed!</i>&mdash;Who

+but must weep over the situation of the

+heathen, that are without hope and without God

+in the world:&mdash;who are in darkness:&mdash;who are

+worshipping dumb Idols: who are bowing down

+to stocks and stones:&mdash;who have Gods many

+and lords many: who believe in polytheism,

+and have changed the truth of God into a lie:&mdash;who

+pay honours divine to the sun, moon and

+stars.&mdash;They do not know that there is but one

+God&mdash;or how to serve him, or that he can, and

+will pardon them. To them all is darkness and

+mystery. No ray of revealed light reaches them,

+and they have no rational view of moral and

+divine things.&mdash;&mdash;Who made us to differ?

+Who ordered our birth and education in a land

+of Gospel light and liberty&mdash;a land of civil and

+religious freedom, while such an handful only

+of the human race either know or enjoy the

+rights of man?&mdash;We know or may know, duly

+using our reason and the light of the Gospel, the

+way of truth. We know that there is but one

+God, one Mediator, one salvation, one way to

+life eternal.&mdash;Happy are ye in knowing the Gospel

+of the grace of God&mdash;in having the holy

+scriptures in a language which you understand!

+Happy are ye in having the privilege of public

+worship!&mdash;<i>He showeth his word unto Jacob, his

+statues and his judgments unto Israel: he hath

+not dealt so with any nation: and as for his judgments

+they have not known them. Praise ye the</i>

+<span class="pagenum" id="p56">[p.&nbsp;56]</span>

+<i>Lord.&mdash;At that time Jesus answered and said, I

+thank thee O father, Lord of heaven and earth, because

+thou hast hid these things from the wise and

+prudent, and hath revealed them unto babes.</i>&mdash;Why

+art thou, O America, so highly exalted&mdash;so eminently

+distinguished by all the light and privileges

+of the Gospel, and civil freedom!&mdash;How unnatural,

+how barbarous any of thy citizens, if

+they despise these:&mdash;if they exert any power to

+take from thee, thy glory&mdash;thy beauty&mdash;thy

+praise, the Gospel of the grace of God: or to

+oppose or corrupt it; or if they refuse to be

+thankful for it!&mdash;O for a note of praise sublime

+to ascend from every American tongue and fervour

+of gratitude to go up from every American

+heart to the throne of the Universe&mdash;that we

+have all the <span class="smcap">light, privileges,</span> and <span class="smcap">ordinances</span>

+of the christian religion:&mdash;delightful, pleasing,

+divine Religion, pure and undefiled!&mdash;May

+all our hearts welcome thee to our choice&mdash;and,

+then, we are happy. Thou art the glory of

+any land, the guide of the youth, the support of

+age, the solace of all thy friends!&mdash;&mdash;<i>Happy is

+that people whose God is the Lord!</i></p>

+

+<p>4. We infer from this subject, the absolute

+need of the divine teachings in order to be saved.

+We are not of ourselves sufficient to change

+our own corrupt hearts. Paul may plant and

+Apollos water, but it is God who giveth the increase.

+Means are to be employed&mdash;divine

+grace is to be sought importunately and perseveringly&mdash;the

+ministrations of the Gospel are to

+be attended upon diligently, carefully, and heedfully.

+But the power of God must call and

+quicken, sanctify and save the soul. Listen not

+then, for a moment, to such as tell you, that you

+have a treasure in yourselves, if you will attend

+<span class="pagenum" id="p57">[p.&nbsp;57]</span>

+to it, in a proper manner, which is sufficient to

+all the ends of a holy life, and future blessedness.&mdash;Such

+only deceive themselves. They do

+but dream in Religion. They are sadly ignorant

+of the first principles of the Oracles of God.&mdash;</p>

+

+<p>In the fifth and last place, we infer from this

+subject the obligation upon us to improve faithfully

+the light and advantages of a divine Revelation.

+We are particularly distinguished on account

+of our religious privileges. We enjoy the

+benefit of the outward ministrations of the sanctuary.

+Gospel truths, and ordinances are dispensed

+to us. The doors of God&rsquo;s house are always

+open to us. We have the holy Sabbath.

+On the part of God, what could have been done

+more for his Vineyard than has been done?

+Now all these advantages we are to improve,

+with faithfulness and diligence. Let <i>us</i> never

+disesteem them, let <i>others</i> say or do what they

+may, or speak ever so hard things of the Gospel,

+or its institutions. Profane and irreligious men

+will scoff at all serious piety. Let us never be

+seduced by the artifices of such, as lie in wait to

+deceive; or be ashamed of the Gospel of the

+Son of God; for it is the power of God unto

+salvation, to every one that believeth, to the Jew

+first and also to the Greek. If we abuse the

+light which we enjoy, and misimprove our religious

+opportunities and advantages, our guilt

+will be exceedingly aggravated, and our final ruin,

+if we perish, proportionately dreadful. <i>For

+that servant which knew his Lord&rsquo;s will and prepared

+not himself, nor did according to his will shall be

+beaten with many stripes.&mdash;For unto whomsoever

+much is given, of him shall much be required.</i></p>

+

+<p>&nbsp;</p>

+

+<p><span class="pagenum" id="p59">[p.&nbsp;59]</span></p>

+<h3 class="tdc" id="d3"><span class="gesspert">DISCOURSE</span> III.</h3>

+

+<hr />

+

+<p class="bq">The ways in which the holy Scriptures are perverted

+by unlearned and unstable men.</p>

+

+<p class="tdc"><span class="gesspert">2&nbsp;PETER,</span> iii.&nbsp;16. 17.</p>

+

+<p class="bq"><i>As also in all his Epistles, speaking in them of these

+things, in which are some things hard to be understood,

+which they that are unlearned and unstable

+wrest, as they do also the other scriptures, unto

+their own destruction. Ye therefore, beloved

+seeing ye know these things before, beware lest ye

+also being led away with the error of the wicked,

+fall from your own stedfastness.</i></p>

+

+<p>The holy scriptures, though by divine grace

+able to make us wise unto salvation, are

+almost wholly disused by multitudes, who nevertheless

+would wish to be thought friends to the religion

+and morals which are taught in them. They

+even lie by, in many houses covered with dust,

+as if of no consequence in the direction of human

+life, and unworthy of a careful attention or serious

+perusal. Their purity, their beauty, their

+sublimity, which some of the best and greatest

+characters that ever adorned human nature, have

+not only admired, but extolled, are overlooked,

+either through a want of discernment to acknowledge,

+<span class="pagenum" id="p60">[p.&nbsp;60]</span>

+or of taste to relish their merit.&mdash;Some

+read them only from custom or for amusement.&mdash;Others

+read them merely to cavil at,

+reproach, and pervert them. Others, again,

+search them, not to be guided by the light which

+they shall exhibit, but to support or confirm the

+opinions, which they have previously imbibed,

+and are resolved not to relinquish. Hence not

+only different, but contradictory principles are

+pretended to be drawn from them.</p>

+

+<p>Like all other things of importance and worth,

+they are liable to be abused and misapplied. It

+is however no valid, nor, indeed, plausible objection

+against their divinity, or usefulness, that

+they are capable of being misconstrued and misunderstood.

+If it please the majesty of heaven

+and earth to speak to man, at all concerning his

+duty and happiness as a moral agent, he must

+speak to him in man&rsquo;s language. But all human

+language is imperfect, capable of being perverted

+and wrongly construed&mdash;of course, the

+holy scriptures are so. In truth, every thing

+done by man is imperfect. He lives in an imperfect

+world. His language, when most refined,

+is imperfect.&mdash;It would therefore, bespeak a

+high degree of folly and inconsideration either

+to disesteem, or to think meanly of the holy

+scriptures, because they have been misimproved

+and profaned. And, it is equally disgraceful to

+reason and repugnant to philosophy to look upon

+them as fabulous, or to imagine that no certain

+and fixed system of doctrines is contained in

+them, merely because different sects of Christians

+have understood them differently, and drawn

+from them, not only different, but contradictory

+tenets.</p>

+

+<p><span class="pagenum" id="p61">[p.&nbsp;61]</span>

+The serious mind will most sincerely regret,

+what cannot be acknowledged, that they

+have been so often and so grossly perverted.

+The candid and honest will not be prejudiced

+against them, or neglect, most diligently to attend

+to them, though they have been so much

+misapplied and misunderstood.</p>

+

+<p>To guard, therefore, against the danger and

+commonness of wresting and perverting the word

+of God to our destruction is a subject highly

+important and interesting in itself; at all times

+proper; but at this day, it is apprehended, to

+be peculiarly seasonable. It is a subject seldom

+discussed, but if properly managed may be eminently

+useful to all christian families and individuals.

+It may be made very subservient to advance

+the cause of rational religion, and to prevent

+the mind from what is visionary and fanciful

+in matters of infinite concern.</p>

+

+<p>The time and attention of the hearer will consequently

+be well employed, if his mind may be

+deeply impressed with the importance of rightly

+understanding the scriptures and with the greatness

+of the danger of wresting them to his own

+destruction, as is often done by unlearned and

+unstable men: and the pains and anxiety of the

+speaker will be amply rewarded, if he may but

+bring any assistance to, or suggest what may

+prevent any one, if it be, even, but one, from

+wresting them to his own destruction. For the

+salvation of one soul is of more worth than the

+material world, and the loss of one, or his final

+destruction is greater than words can describe.

+<i>For what shall it profit a man if he should gain the

+whole world and lose his own soul? Or what shall

+a man give in exchange for his soul.</i>&mdash;</p>

+

+<p><span class="pagenum" id="p62">[p.&nbsp;62]</span>

+These considerations have induced me to

+make choice of the passage now read, as the subject

+of discourse at this time. It contains the

+danger and commonness of the sin of perverting

+and abusing the scripture to our destruction. It

+stands connected with the foregoing verses in

+this manner. St. Peter had been describing,

+with great force and solemn grandeur, the end

+of the world&mdash;the dissolution of the system of

+creation&mdash;and the coming of the son of man to

+judge the Universe. He speaks of the heavens

+passing away with a great noise&mdash;the Elements

+melting with fervent heat&mdash;the Earth and all

+its works being consumed in one universal conflagration&mdash;the

+day of judgment&mdash;the perdition

+of ungodly men&mdash;the new heavens and new

+earth wherein dwelleth righteousness&mdash;the perfection

+of felicity for the pious and virtuous. In

+the text he informs us, that St. Paul, his brother

+in the kingdom and patience of Christ, had, in

+all his holy Epistles to the Churches, spoken of

+these grand and solemn subjects; and that some

+things contained in his Epistles were difficult to

+be understood&mdash;that is, required attention and

+care not to misapprehend him. He does not

+mean that St. Paul was an obscure or unintelligible

+writer. This would have been a high impeachment

+and reproach. It would have been

+at the same time altogether unjust. For he is a

+nervous and plain writer. He is a strong and

+close reasoner. And his writings will be admired

+as long as there shall be either genius or piety

+in the world. The difficulty then of understanding

+some things penned by him, under divine inspiring

+influence, is not owing to any deficiency

+in perspicuity and clearness of style, but to the

+<span class="pagenum" id="p63">[p.&nbsp;63]</span>

+spiritual nature and grandeur of the subjects, of

+which he treated.&mdash;After this sublime description

+of the end of all things, St. Peter, in the two

+verses immediately preceding the text, addresses

+a most judicious and pertinent exhortation to the

+Christians, to whom he wrote, in these words:

+<i>Wherefore, behold, seeing that ye look for such

+things, be diligent that ye may be found of him in

+peace, without spot and blemish. And account that

+the long-suffering of our Lord is salvation; even as

+our brother Paul also, according unto the wisdom

+given unto him, hath written unto you; as also in

+all his Epistles, speaking in them of these things; in

+which are some things hard to be understood, which

+they that are unlearned and unstable wrest, as they

+do also the other scriptures unto their own destruction.

+Ye therefore beloved, seeing ye knew these

+things before, beware lest ye also being led away

+with the error of the wicked, fall from your own

+steadfastness.</i> The Apostle was extremely solicitous

+lest the Christians to whom he directs this

+catholic or general Epistle, should be seduced

+from steadfastness, and fell into the errors and

+delusions of wicked men, who were active in attempts

+to lead away others from the truth. Men

+who have embraced errors, are always busy in

+strengthening their party, by propagating their

+pernicious principles, and proselyting others to

+them. And upright and honest Christians are

+in danger of such, as lie in wait to deceive. They

+should, therefore, always be upon their guard

+lest they be seduced, and fall from their steadfastness.

+The <i>unlearned</i> and <i>unstable,</i> who pervert

+scripture and people who are illiterate&mdash;of

+small reading and observation&mdash;who are given

+<span class="pagenum" id="p64">[p.&nbsp;64]</span>

+to change, are frequently altering their principles,

+laying aside the opinions which they once

+entertained, and taking up new ones. Such people

+as have not capacity and stability to weigh

+the reasons of any opinion, but believe as accident&mdash;passions,

+or prejudices dictate&mdash;as they

+chance to read, or hear. One Commentator

+thinks that the Greek word translated <i>unlearned,</i>

+may mean <i>unteachable.</i> But I do not find that

+it is ever so used in any Greek author. Besides,

+if it were, it could not be the meaning of it here.

+<i>Unlearned</i> then, <i>here</i> means people of small

+reading&mdash;of little reflection and observation&mdash;especially

+of little knowledge in divinity&mdash;and

+of much conceit. And ignorance is usually

+confident and impudent. Such wrest and pervert

+scripture to their own destruction. They

+cannot, meekly and quietly, receive instruction

+from the knowing and learned: but undertake

+to interpret and explain for themselves and

+others. Being perverse and self-willed, they turn

+a deaf ear to what is offered by the wise and judicious.

+They lean to their own understandings.

+Such self <i>conceited</i> and <i>ignorant</i> people,

+and withal, <i>unstable,</i> turn the scripture to a wrong

+and false meaning&mdash;make it speak what it was

+never intended to speak; and going by their

+false and erroneous interpretations, are plunged

+into fatal errors&mdash;and ruined forever&mdash;go down

+to the grave with a lie in their right hand&mdash;are

+left of God, in his sovereign pleasure, a prey to

+their own chosen blindness, and perish eternally

+in their heresies and delusions. Happy those

+who keep clear of such perverters of scripture!&mdash;To

+wrest the word of God to our own destruction,

+<span class="pagenum" id="p65">[p.&nbsp;65]</span>

+is to misinterpret and misconstrue it

+to such a degree&mdash;as to deduce from it fatal errors&mdash;or

+essentially false principles, and to live

+and practice according to such misinterpretations

+and misconstructions. The end of all this, is final

+ruin&mdash;or misery in a future world. How

+affecting the idea, that the scriptures, which were

+given to man for his only <span class="smcap">infallible guide</span>

+through a world of sorrow and tears, and to

+meeten him for a full and perfect blessedness in

+heaven, should by a corrupt and perverse mind,

+be turned to his destruction! But alas! so they

+often are&mdash;have been in past ages, and will be

+in future.</p>

+

+<p>After thus introducing and opening the

+words selected for present meditation, it is proposed

+in dependence on divine strength, to enumerate

+and explain the various ways, in which

+<i>unlearned</i> and <i>unstable men</i> pervert the scriptures

+to their own destruction.</p>

+

+<p>They were given to us on purpose to teach

+and instruct us in the right way of worshipping

+and serving God in time, and preparing us for the

+glorious services and employments of the heavenly

+state. Our best good, here and hereafter,

+are aimed at, in that Revelation of the divine

+will, which we enjoy. Indeed our felicity, in

+subordination to the divine honour, is consulted

+in that manner, in which it ought to be, according

+to reason, and the nature of man, both in

+Creation and Providence, as well as in the sacred

+Volume. On the part of the Maker of all

+things there is no want either of wisdom to

+contrive our happiness, of grace to prepare us for

+<span class="pagenum" id="p66">[p.&nbsp;66]</span>

+it, or of goodness to effect it. Consequently, if

+we, at last, fail of life, the fault is alone imputable

+to ourselves. We are left to act out our own

+hearts, in regard to things divine: whether we

+will chuse the way of life or of death. Hence

+it comes to pass, that the scriptures are wrested

+or turned to our own destruction. That which

+was ordained for our good, is, by the amazing

+corruption and depravity of our hearts, turned

+into poison, misapprehended and misapplied. It

+may here be remarked, as worthy of special attention,

+that the reason why the word of God,

+in the writings of the old and New Testament,

+is so frequently and so grossly perverted, is not because

+these writings are not wisely composed and

+properly expressed; for they are plain&mdash;perspicuous&mdash;beautiful&mdash;and

+sublime to admiration;

+but because of the perverseness, wilful blindness,

+and vile prejudices of mankind. Had we a good

+and honest heart, or a single eye to the truth,

+we should not fall into any fatal or essential errors.

+Much of the corruption of human nature,

+therefore, is to be seen, in the strange and absurd

+constructions put upon particular passages of sacred

+Writ. And what is very surprising is, that

+all profess to be faithful and impartial; and the

+most through self-flattery and self-blindness, actually

+fancy themselves to be in the right. <i>This

+is the condemnation that light is come into the world,

+but men love darkness rather than the light</i>&mdash;the

+light of truth, or of true doctrines. People will

+not seek or come to the light of divine truth,

+because their deeds are evil. While unsanctified,

+they hate God. They hate his truth. They

+hate his ways. They delight not in the pure

+and strict principles of Religion. Hence all the

+<span class="pagenum" id="p67">[p.&nbsp;67]</span>

+Corruptions and Abuses of Christianity in former

+and later days; and perversion and misunderstanding

+of scripture.</p>

+

+<p>1. And one way in which primitive Christianity

+is corrupted, and the holy scriptures perverted

+and wrested to people&rsquo;s destruction is by refusing

+to take the words in their well known and

+established signification, and wishing to shape

+them to pre-conceived opinions. As they were

+written for our instruction and guidance in all

+things relating to faith and practice, so we are

+to abide by the common and obvious import of

+the words used. The only proper and just way

+of discovering the real and true meaning of

+scripture-words, is to see how they are generally

+used by the inspired writers. The most of the

+words, have a fixed signification, as much as

+any words can have. Those, whose import is

+hard to discover, are few in number, and relate

+to certain customs or rites in the antient

+nations, now in the lapse of centuries, unknown.

+And, none of these phrases necessarily obscure by

+reason of customs now unknown, contain essential

+doctrines. The things necessary to be believed

+in order to obtain salvation are few, and so

+obvious that none can dispute or mistake them,

+but those who chuse to do it. If any rule of

+interpreting scripture be so just, at first view, as

+to be incontrovertible, it is this, that it is to be

+its own expositor&mdash;it is to be interpreted by itself&mdash;passages

+not so plain or clear, by those

+which are as plain as words can be&mdash;things not

+necessary or essential, by those which are necessary

+and essential. Do we wish to know the true

+meaning and spirit of scripture, we are to observe

+<span class="pagenum" id="p68">[p.&nbsp;68]</span>

+carefully how the words used, upon which

+we may be contemplating, are generally used in

+other parts of scripture; what the common

+known import of words is; and also how

+the sacred writers generally use them. They

+are likewise to be understood according to the

+analogy of faith, or the system of truths most

+evidently taught us in divine Revelation. The

+figurative and metaphorical language is to be

+conceived of from plain and unfigurative. And

+both according to the subject treated.&mdash;When

+we open the sacred Volume, we should be willing

+to be guided altogether by what it contains.

+It contains what we are to believe concerning

+God, and the duty required of us. We should

+not aim to make it speak according to ideas and

+opinions on religious subjects, which we have

+previously formed&mdash;or bend it from its easy natural

+sense, to conform to certain favourite authors

+uninspired, whom we passionately admire.

+If we will arbitrarily, or at our pleasure, take

+scripture and compel it to accord to our tenets

+or principles, already imbibed, whether from

+accident or reflection, or from corrupt writers;

+being, mean while, resolved to get passages of

+scripture to favour or support them, whether

+wrongly or rightly applied, we are certainly

+guilty of the sin of wresting it to our spiritual

+hurt, or even final destruction. Because, in

+this way we shall never fail to misuse it. We

+shall make it say any thing, we please to admit&mdash;or

+to deny any thing we wish to have it deny. It

+can, of course, be no rule of life to us, or standard

+of faith. One man will make it say one

+thing, and another, a directly opposite thing.

+Hence, it hath been unjustly charged with contradicting

+<span class="pagenum" id="p69">[p.&nbsp;69]</span>

+itself, by infidel Cavillers.&mdash;Also, serious

+and honest minds, but not of extensive information,

+or accuracy of judgment, have often

+been bewildered and confounded by opposite and

+contradictory interpretations. Were men to

+pervert any good writer on common subjects, or

+any antient Classical author, as they do the word

+of God, they would be justly chargeable either

+with incapacity or disingenuity: they would be

+complained of for the want of fairness, or be accused

+of willful perversion. No person who

+pretends to own the truth of scripture can be

+honest in his enquiries after duty from it, who

+is not disposed heartily to take it just as it is,

+without compelling it to speak a language wholly

+foreign from its most obvious meaning. In general,

+it has one plain, fixed meaning. And this

+would be as easily comprehended, were we honest

+to ourselves, and diligent in our search into

+it, as the meaning of any plain good writer. To

+suppose otherwise would be not only to asperse

+the <span class="smcap">Sacred Oracles,</span> but to impeach the divine

+wisdom and goodness. Because, for the

+same reason that God, infinite in mercy and benevolence,

+would give to a world lying in sin and

+wickedness, a revelation of his will at all, he

+would give one that could be easily understood

+where there were good and upright intentions in

+studying it.</p>

+

+<p>2. Another way in which unlearned and

+unstable men wrest the holy scriptures to their

+destruction is by taking them unconnectedly and

+detachedly. If we pay no attention to the particular

+subject, on which the inspired penman is

+discoursing, it is not to be expected that the true

+<span class="pagenum" id="p70">[p.&nbsp;70]</span>

+sense will be obtained. For there is an order

+and a connexion in every good writer. He

+speaks according to his subject, and if we would

+not mistake him, it is incumbent upon us to attend

+carefully and critically to it. It is impossible

+for us to keep from misunderstanding an

+Author, if we overlook his subject or general

+scope and design. Each writer&rsquo;s stile or manner

+is particular to himself. And this is as true of the

+inspired writers, as of uninspired. The supernatural

+aids, with which the former were blessed

+by the immediate influence of the holy Ghost,

+did not destroy or take away this peculiarity.

+St. Paul&rsquo;s manner and diction for example are

+very different from St. John&rsquo;s, as every one who

+has any knowledge of language, must own.</p>

+

+<p>The occasion, likewise, as well as the subject,

+upon which the sacred penman is speaking, must

+be duly noticed. If we be doubtful about the

+real and true meaning of any passage of scripture,

+we must observe the persons or characters

+of whom, or to whom the words in question are

+spoken. Overlooking these, is a fruitful source

+of perverting scripture. If we will take scripture

+expressions in a detached manner regardless of

+the connexion, we can prove any thing and every

+thing we wish to prove, or support any

+scheme of principles, in religion, however absurd

+and irrational, even though blasphemous.

+In this way, usually, all erroneous persons, who

+adopt and zealously endeavor to propagate

+heretical principles, and divisive practices, conduct.

+They never hearken to the connexion or

+to the analogy of faith, but recite, at random,

+texts which in sound seem to accord with their

+<span class="pagenum" id="p71">[p.&nbsp;71]</span>

+singular notions. They never stop to examine,

+with coolness and candor, what may be offered

+against them, like rational men, impartially desirous

+of finding the truth, whether it shall make

+for or against them. This is an extremely common

+way of abusing and misapplying scripture.

+How frequently do <i>unlearned</i> and <i>unstable</i> men

+practice it to their own destruction! And how

+often, too, do artful and designing men practice

+it, who know better, and who know that they

+are endeavouring to impose on the world! Many,

+no doubt, read and study the Oracles of God,

+on purpose either to misrepresent or ridicule

+them. To affirm this, is neither, it is apprehended,

+uncharitable or uncandid. For were not

+this actually the case, how is it possible, that

+there should be so many strange, absurd, and

+wild schemes of religion&mdash;such irrational and

+blasphemous principles&mdash;such gross corruptions

+of christianity. Many heresies, in the various

+ages of the world, and various christian countries,

+have sprung up to the disgrace of reason

+and religion:&mdash;dangerous and fatal heresies&mdash;and

+all from this fruitful force, <span class="smcap">misunderstanding</span>

+and <span class="smcap">misapplying</span> particular passages

+of scripture detached from the general connexion,

+which may seem in the sound, or at first

+hearing, to support the tenets, which, the abettors

+of such tenets, adduce them to support.

+Some may be plausible. And when much art,

+sophistry, and false reasoning are used, may deceive

+even such persons as are, in a measure, upon

+their guard.</p>

+

+<p>All errors and false systems of doctrine not

+only originate from an abuse and perversion of

+<span class="pagenum" id="p72">[p.&nbsp;72]</span>

+scripture, but clearly argue the great degeneracy

+and corruption of human nature. Were not

+man a depraved creature, or were he as he was,

+when first formed in Paradise, he would never

+wander into erroneous principles. He would

+never be attached to them. He would never

+disgrace himself by unwearied efforts to proselyte

+others to them. Persons who have embraced

+errors like the troubled sea, whose waters cast up

+mire and dirt, are restless and uneasy. They

+have <i>committed</i> themselves to the business of faction;

+and are zealous to diffuse the poison of

+their errors, as extensively as possible. Long

+since did our Lord make the remark; and every

+age and country have verified it. <i>Wo unto

+you Scribes, Pharisees, Hypocrites; for ye compass

+sea and land to make one proselyte, and when

+he is made, ye make him twofold more the child

+of Hell than yourselves.</i></p>

+

+<p>It is to the benevolent mind, painful to recollect,

+that errorists of every description, are more

+active and laborious to disseminate their mischievous

+opinions, than the lovers of truth are,

+the true principles. One cause no doubt is that

+false principles are pleasing to depraved nature.

+But the truth, in things moral and divine, though

+approved of by natural conscience and reason, is

+never approved of by the unsanctified heart.

+To receive the truth in the love of it, is the

+mark of a gracious state. It is one of the most

+amiable tempers which man ever exercises.&mdash;It

+is also melancholy to think, that persons who

+have embraced error, are far more anxious to

+gain proselytes to their <span class="smcap">false creed,</span> than to

+promote peace, charity and holy living. They

+<span class="pagenum" id="p73">[p.&nbsp;73]</span>

+tithe <i>annise</i> and <i>mint,</i> and neglect the weightier

+matters of the law, judgment, mercy, and faith.

+They are not contented to enjoy their own singularity

+of opinion and practice, and the right

+of private judgment; but, like insurgents in civil

+government, go about to bring others over to

+their party.&mdash;Hence unhappy differences in the

+church.&mdash;Hence hard speeches and reviling of

+others.&mdash;Hence strange abuse and perversion of

+scripture.</p>

+

+<p>3. A third way, in which unlearned and

+unstable men wrest the scriptures to their own

+destruction, is by false glosses, strained, and fanciful

+comments, and indulging prejudice while

+it is read or heard. It would be tedious and

+endless to go over, even in imagination, with the

+strange and unnatural comments often put upon

+plain passages of inspired truth&mdash;or the parables

+used by our Lord&mdash;or the transactions recorded

+in scripture. Some glosses are put upon

+them, which a sober and thinking mind would

+conceive impossible to enter the fancy of man.

+I shall take leave to mention one, out of innumerable

+others which might be mentioned with

+equal propriety.&mdash;The transfiguration of our Saviour

+on Mount Tabor, has been cited, and commented

+upon, to prove that there are not Gospel-ordinances

+in the New-Testament-dispensation.&mdash;A

+man must have a surprising talent at

+discovering an <i>occult</i> meaning in scripture to

+draw an argument against the <i>plain</i> and <i>express</i>

+Institutions of the Gospel, from that glorious

+transaction. Perhaps we cannot find among

+any disputers, such instances of evading, perverting,

+and twisting plain and obvious points,

+<span class="pagenum" id="p74">[p.&nbsp;74]</span>

+as among different sectaries of Religion.

+Truth, amid such collisions and oppressions, may

+eventually shine forth with a superior splendor.&mdash;It

+is therefore some consolation to reflect that

+the Christian Religion may be, in the end, advantaged,

+by the errors and divisions, which a

+holy Providence suffers to take place. They

+never can avail to destroy the cause, which they

+now dishonour. While we see, to our great

+grief, errors and delusion spreading, our minds

+ought to be deeply affected with the impression

+that we do not love, naturally, the great truths

+and doctrines of the Gospel. Mankind are exceedingly

+averse, naturally, from the soul-emptying&mdash;soul-humbling&mdash;Christ-exalting

+doctrines

+of God&rsquo;s word. And consequently, the scriptures

+are not read or heard with that honest intention

+to be led into all truth and duty, with

+which they ought to be. We often, hence, see

+them misunderstood and misapplied to the ruin

+of such, as thus wrest them.</p>

+

+<p>4. A farther way, in which the word of

+God is wrested from its proper meaning by <i>unlearned

+and unstable men,</i> is their refusing, thro&rsquo;

+pride and self-conceit the necessary helps to understanding

+them rightly. They look only on one

+side.&mdash;They read only on one side. Tradition,

+love of novelty or affectation, lead them astray.

+They may have so high an esteem of some <span class="smcap">one

+leader</span> of a Sect&mdash;or inticing author&mdash;or may

+so biass their minds by envy, or prejudice, as

+will end in mis-understanding the word of God.&mdash;We

+should always suspect our own impartiality

+and honest views. We should ask ourselves

+such questions as these, &ldquo;Am I willing to know

+the truth? Do I entertain no prejudices, unfounded

+<span class="pagenum" id="p75">[p.&nbsp;75]</span>

+and unreasonable, against such and

+such doctrines or modes of worship? Do not

+corrupt and selfish passions warp my judgment?

+Is not my admiration of such a way&mdash;or such

+an author&mdash;or regard to such a man, the cause

+of my imbibing the principles, I have imbibed?

+Do I make use of all the helps in my

+power to search out the true meaning of God&rsquo;s

+holy word? Do I repair to his house&mdash;to the

+authorised guides in his Church, for advice,

+light, and counsel? Am I afraid of delusion&mdash;of

+my own heart, and of temptations?&rdquo;</p>

+

+<p>He who does not make use of all the assistances,

+to which, in the course of divine Providence,

+he hath access, in order to understand the

+right way of serving and glorifying God, is to be

+credited in no professions of impartiality or integrity,

+which he may make.&mdash;&mdash;</p>

+

+<p>5. Another way, in which unlearned and

+unstable men pervert the holy scriptures, is reading

+them with a light, trifling and unserious

+mind, and refusing to seek to God for his grace

+and spirit to purge away our darkness and prejudices,

+our evil affections and vain imaginations.

+A trifling and light temper of mind is a very improper

+one to read the word of God&mdash;or to hear

+it with. If we be unserious when we read, it

+is not likely that we shall get any good from it.

+Our desire, when we either read or hear the

+word, should be to be spiritually benefited&mdash;to

+get heavenly light and instruction. We are to

+be guided and directed entirely by holy scripture,

+and to receive it just as it is. It should be prayerfully

+read. Our supplication should ascend to

+the fountain of grace and mercy, wisdom and

+<span class="pagenum" id="p76">[p.&nbsp;76]</span>

+goodness, that he would illuminate our darkened

+understandings&mdash;confirm our wavering hearts&mdash;establish

+our faith&mdash;undeceive us, if deceived&mdash;correct

+our errors, if erroneous&mdash;remove our

+prejudices against the great and essential doctrines

+of Christianity, if we be actuated by any&mdash;increase

+our regard to his own word&mdash;convince us

+of sin&mdash;save us from the seduction of false principles,

+the fascinating power of heresy&mdash;and direct

+our hearts into his love, and a patient waiting

+for Christ. More devoutly, and importunately,

+and perseveringly should we seek the purifying

+efficacy of grace divine, to save us from

+all delusion, and to prevent our placing religion

+in rites and forms, or outward observances, that

+we may not, being <i>led astray with the error of the

+wicked fall from our own steadfastness.</i></p>

+

+<p>6. Another way, and the last that will be

+now illustrated, in which unlearned and unstable

+men pervert or wrest the scriptures, is in

+holding that they cannot be rightly understood,

+without the same immediate inspiration of the

+holy Ghost which indited them. <i>For the prophecy

+came not in old time by the will of Man: but

+holy men of God spake as they were moved by the

+holy Ghost.</i> The question is not, whether a renewed

+heart be of great importance in gaining

+a true knowledge of the holy scriptures, and

+give a more lively, solemn and affecting impression

+of the truths, duties, and doctrines of the Bible:

+for this is readily acknowledged. But

+whether it can be understood, in its great principles

+and doctrines, duties and ordinances, by

+man, without the <i>immediate inspiration</i> of the

+spirit of God. If it cannot, it can do him no

+good, while <i>uninspired.</i> And when <i>inspired</i> he

+<span class="pagenum" id="p77">[p.&nbsp;77]</span>

+will need no written word. If God have given

+to us a revelation of his will, he intended it should

+do us good, and be our <i>sole guide</i> in matters of

+faith and practice. But it can do us no good,

+if we cannot understand it. If unregenerated

+persons cannot understand the truths, duties doctrines

+and ordinances which it contains, it cannot

+be the mean of convincing them&mdash;reproving

+them&mdash;instructing them and warning them.

+And if we say, they cannot understand it, because

+it hath a <i>hidden</i> and <i>mystical</i> meaning: We really

+make it of no worth. We highly impeach it.

+The <i>spiritual</i> meaning of scripture is its <i>true</i>

+meaning. The most <i>pious</i> mind can only understand

+it, in its true sense. Surely we cannot be so

+rash as to say, that it is an <i>unintelligible</i> book&mdash;like

+an <i>enigma.</i> And to say, that it has, beyond the real

+true meaning&mdash;a hidden and mystical one, is not

+only to say a very unreasonable thing, but is to make

+scripture dependent on man&rsquo;s fancy for its meaning.

+To do this, is to set the scripture aside altogether,

+and in effect to deny it. If none but

+Saints, or true believers in Christ can understand it,

+this consequence will follow, it must be, to all

+the rest of the world, <span class="smcap">useless.</span>&mdash;And to pretend

+to any light or guide superior in us, to the

+word of God, is to renounce it, in truth or in

+realty.&mdash;The fact is, that the scriptures of the

+Old and New Testament are the rule, by which

+to try all suggestions and impulses:&mdash;the only

+standard. All our hopes, all our joys, all our

+doctrines, all our discipline, all our practices

+are to be tried by them. By them to stand or

+fall.&mdash;This is not intended to disparage the work

+and office of the holy Ghost in his awakening&mdash;sanctifying

+and indwelling influence on the soul.

+The holy spirit must sanctify and regenerate us.

+<span class="pagenum" id="p78">[p.&nbsp;78]</span>

+We wholly depend on the <span class="smcap">sovereign</span> grace of

+God to save us. In ourselves we are helpless

+and hopeless. His word is to teach us. His

+spirit to sanctify us. And his son to redeem us.

+<i>By grace are we saved through faith, and that not of

+ourselves, it is the gift of God.</i>&mdash;</p>

+

+<p>Guided by these sentiments, you will come

+to a right understanding of holy scripture, and feel

+the danger of perverting it; you will easily distinguish

+between truth and error.&mdash;Let the plain

+sense of scripture, not the suggestions of fancy,

+or supposed extraordinary impulses on the soul,

+or opinions of men, be your directory.&mdash;Search

+the Oracles of the one living and true God, with

+humility and integrity, with a desire to understand

+them&mdash;and a resolution to live up to their

+divine precepts&mdash;earnestly seeking to the throne

+of grace for divine light and teachings. Thus,

+may you hope that your diligent endeavours to

+know the right way of the Lord, will be crowned

+with happy success. <i>For the meek he will

+guide in judgment.&mdash;The meek he will teach his

+way.</i> <span class="smcap">Amen.</span></p>

+

+<p>&nbsp;</p>

+

+<p><span class="pagenum" id="p79">[p.&nbsp;79]</span></p>

+<h3 class="tdc" id="d4"><span class="gesspert">DISCOURSE</span> IV.</h3>

+

+<hr />

+

+<p class="bq">Stated prayer a duty binding on all men.</p>

+

+<p class="tdc"><span class="gesspert">ACTS</span> ii.&nbsp;21.</p>

+

+<p class="bq"><i>And it shall come to pass that whosoever shall call

+upon the name of the Lord, shall be saved.</i></p>

+

+<p>These words are a quotation from the

+prophet Joel. And the whole quotation

+is the text, from which St. Peter preached that

+powerful Sermon, which was the mean of converting

+three thousand hearers.&mdash;He very pertinently

+applies the passage from that prophet to

+the remarkable day and time, in which he speaks;

+being the day of Pentecost, when the Apostles,

+who were all in one place, of one accord, were

+endowed with miraculous gifts, and qualified to

+carry the good news of the gospel, according to

+their commission, over all the earth. And the

+words of the text inform us, in a very concise

+manner, what we are to do, in order to be saved.

+The condition of salvation, proposed in them, is

+as easy as it can be made, consistently with the

+honour of the law, attributes, and government

+of God. For he, being infinitely wise and gracious,

+never requires of any of his rational creatures

+either what is hard and cruel, or unjust and

+<span class="pagenum" id="p80">[p.&nbsp;80]</span>

+improper. As he hath been pleased to make us

+rational creatures and moral agents, so he ever

+more treats us as rational creatures. In all his

+laws, commandments, calls, precepts, and requisitions

+we are considered as being what we

+are. He never did, and never will, do any thing

+incompatible either with wisdom and justice, or

+benevolence and goodness. Indeed, were we to

+sit down, and in cool and dispassionate reasoning,

+to propose or desire our own terms of happiness,

+could we desire or wish for easier, than

+what are contained in the text. <i>And it shall

+come to pass, that whosoever shall call upon the

+name of the Lord, shall be saved.</i>&mdash;&mdash;It it so indeed?&mdash;May

+we be saved, if we will but accept

+of salvation, if we desire, or ask for it?&mdash;We

+certainly may. And it is a glorious truth.&mdash;It

+is a pleasing doctrine. It is a delightful thought.&mdash;Call

+not the Religion of the Gospel, therefore,

+unreasonable. Object no longer to its offers.

+No more consider it as requiring impossibilities

+of man. It is the perfection of beauty.

+It is reason itself:&mdash;divine in its nature:&mdash;rich

+in its promises:&mdash;plain in its essential precepts:&mdash;and

+heavenly in its tendency.&mdash;&mdash;</p>

+

+<p>In the sequel, we will consider the condition,

+upon which Salvation is offered to us, in the

+text: or show that stated prayer is a duty binding

+on all men.</p>

+

+<p>The condition upon which Salvation is offered

+to us, in these words now under consideration,

+is <i>calling upon the name of the Lord. And it shall

+come to pass that whosoever shall call upon the

+name of the Lord, shall be saved.</i> Calling upon

+<span class="pagenum" id="p81">[p.&nbsp;81]</span>

+the name of the Lord is, then, the necessary

+condition of our being saved. How, therefore,

+the interesting enquiry is, are we to call upon

+the name of the Lord so as to be saved&mdash;or to be

+intitled to the promised blessing of the text?&mdash;The

+<i>name</i> of the Lord here, and in a great variety

+of other places of holy Writ, means the attributes

+of the Supreme Being, his nature, and

+perfections; or God himself, the only proper

+object of religious fear and adoration. And

+<i>calling upon him</i> for help and deliverance, in our

+troubles and distress, and looking to him for

+temporal and spiritual blessings, for all needed

+good for time and Eternity, is repairing to the

+throne of grace, that we may obtain mercy, and

+find grace to help in every time of need, or that

+we may procure a supply of spiritual provision to

+aid us, in our journey through life, and to prepare

+us for everlasting rest. <i>Let us therefore,</i>

+says the Apostle, <i>come boldly to the throne of grace,

+that we may obtain mercy, and find grace to help in

+time of need. Calling upon the name</i> of the Lord is

+the usual scripture-phrase for <span class="smcap">statedly</span> looking

+to him as the fountain of light, of goodness, of

+wisdom, of mercy, and of power, by <span class="smcap">prayer,</span>

+that we may obtain all the blessings, whether

+pertaining to the present or future world, which

+our circumstances and condition may render necessary.

+And we are to do this, in all the ways

+of his appointment, and which reason suggests

+as proper, whether public, social, or private. I

+say, which reason suggests as proper: for reason

+is given to us, to be diligently improved in the

+things of Religion, as well as of the world, in

+the concerns of our souls, as well as in our temporal

+interests, and much more so, as our spiritual

+<span class="pagenum" id="p82">[p.&nbsp;82]</span>

+concerns are infinitely more important than

+our temporal. To set aside reason in our enquiries

+about truth and duty, would be no less

+absurd, than to reject the light of divine revelation

+itself. Reason is a mortal foe to enthusiastic

+and visionary schemes of religion. And to

+deny its use or office in things of a spiritual nature,

+is not only highly absurd, but introductory

+to fatal delusions. He who will have nothing to

+do with reason in religion, is just prepared to admit

+any extravagance or error, whatever in doctrine

+and worship.&mdash;&mdash;Reason and scripture never

+contradict each other. And with respect to

+the <i>stated</i> duty of prayer as binding on all men,

+they are perfectly united. Reason pleads for it.

+Scripture demands it. And that <i>stated prayer</i>

+hath a happy influence on every christian grace&mdash;on

+every christian temper&mdash;and on the whole

+of Religion has been generally allowed.</p>

+

+<p><i>Calling upon the name of the</i> Lord so as to be

+saved, includes the following things; sincerity,&mdash;devout

+affection,&mdash;constancy, or on all stated seasons,&mdash;perseverance,&mdash;penitence,&mdash;and

+correspondent

+practice. The manner in which the

+duty is to be performed is of the greatest moment.

+The temper of heart, with which we

+come to God, is a capital part of the duty.&mdash;<i>Sincerity,</i>

+therefore, is implied in <i>calling upon

+the</i> name of the Lord so as to be saved. This

+stands in opposition to all hypocrisy, or mere

+formality. No doubt, many have no more than

+the mere form; and while pious words and expressions

+are uttered, and with seeming reverence

+and devotion, the heart bears no part in the

+whole, but is wandering with the fool&rsquo;s eyes to

+<span class="pagenum" id="p83">[p.&nbsp;83]</span>

+the ends of the earth; goes after its covetousness;

+indulges vain thoughts; or is unaffected

+and indevout. The most suitable, pertinent, and

+happily chosen words may be used, where there

+is no correspondence of affection. Such merely

+external performances, or bare lip-service can

+never ascend with approbation to a holy and

+omniscient God, who searches the heart and tries

+the reins of the children of men. External acts

+of piety, without any devotion of the heart, can

+be considered in no other light than as hypocrisy

+and form; and hypocrisy and outward show

+of religion are most severely reprehended by our

+Lord, in the words of the prophet Isaiah. <i>Ye

+hypocrites well did Esaias prophecy of you saying

+this people draweth nigh unto me with their mouths,

+and honoureth me with their lips, but their heart

+is far from me. But in vain do they worship me

+teaching for doctrines the commandments of men.</i>

+Drawing nigh to God as his people, and honouring

+him with our mouths, while the heart is

+far from him, cannot be pleasing to him. There

+must be the fervour and friendship of an upright

+heart. St. James, likewise, directs us, in our

+approaches to a holy God, to avoid all hypocrisy

+and insincerity, or heart-iniquity. <i>Draw nigh

+to God and he will draw nigh to you. Cleanse your

+hands ye sinners and purify your hearts, ye double-minded.</i>

+We must not be double-minded, having

+one mind for God, and one for the world.

+Our aim must be to glorify God. Our warmest

+affections must centre in him, who deserves all

+love and praise, both of angels and men. We

+are told, in a most beautiful and affecting manner,

+by our Lord himself, in his conference with

+the woman of Samaria, of the absolute necessity

+<span class="pagenum" id="p84">[p.&nbsp;84]</span>

+of sincerity and devotion of heart in all our addresses

+to the throne of grace, whether public,

+social, or private.&mdash;<i>But the hour cometh and now

+is, when the true worshippers, shall worship the

+Father in spirit and in truth: for the Father seeketh

+such to worship him. God is a spirit and they

+that worship him, must worship him in spirit and

+in truth.</i> All right and acceptable worship is in

+spirit and in truth. To worship God in spirit

+and in truth is to worship him in a spiritual manner.

+And a spiritual worship is a sincere, holy,

+and devout worship. To worship God in spirit

+and in truth, is to worship him by the gracious

+aids of his spirit, and with a sincere upright

+heart, or with a devout temper of mind. To

+suppose that the only true and spiritual worship

+of the Deity, is in the hidden recesses of the soul,

+is not only a gross perversion of our Saviour&rsquo;s

+words, but to reject all worship of him altogether.

+To affirm that all true worship is to be performed

+in the secrecy and retirement or silence

+of the soul is to exclude all idea of worship, to

+deny that man is what he is, composed of body

+and soul, a material and immaterial part.&mdash;<i>Calling

+upon the name</i> of the Lord so as to be saved

+is therefore worshipping him in spirit and in

+truth, or a devout frame of mind. All our religious

+duties, indeed, in order to meet with the

+divine acceptance and approbation, must flow

+from sincerity of heart.&mdash;&mdash;</p>

+

+<p><i>Again, calling upon</i> the name of the Lord so

+as to be saved, is to worship him with <i>affection</i> and

+<i>reverence.</i> When we draw near to God, his

+<span class="pagenum" id="p85">[p.&nbsp;85]</span>

+dread should fall on us and his excellency make

+us afraid. All right homage paid to him, is accompanied

+with reverence and Godly fear. The

+affections of the soul must correspond with the

+solemnity and importance of the duty performed.

+When we commune with God in prayer, we

+should stand in awe and sin not. In our petitions,

+supplications, confessions of sin, thankful

+acknowledgement of mercies, and adorations we

+ought to feel the deepest reverence and warmth,

+or fervour of affection. The attention should

+be composed, the thoughts collected, the affections

+engaged, and the whole soul solemnized.

+The words spoken are to be accompanied with

+devout exercises.&mdash;All the divine glories are

+to be revered. High, exalted and reverential

+thoughts of the Majesty of heaven and Earth,

+the great object of adoration and religious praise,

+are to be entertained. Before him angels bow.

+The homage of the heavenly world is paid with

+all lowliness and reverence. The blessed inhabitants,

+thousands and ten thousand times ten

+thousand, all stand before the throne, and in all

+the ardour, purity and sublimity of heavenly

+worship, cry holy, holy, holy, is the Lord of

+hosts, the whole earth is full of his glory. <i>Who

+should not fear thee,</i> O Lord, <i>for thou only art</i>

+<span class="smcap">holy</span> is the language of celestial adoration. How

+can that mind, which has a proper sense of the infinite

+greatness and infinite Majesty of God, help

+being filled with the highest reverence? He is

+the king immortal, eternal, invisible. He dwells

+in light unapproachable and full of glory. He

+is the blessed and only Potentate, gracious, merciful,

+slow unto anger, long-suffering&mdash;forgiving

+iniquity transgression and sin, but will by no

+<span class="pagenum" id="p86">[p.&nbsp;86]</span>

+means clear the guilty. The heavenly arches

+resound with his praises. The temple of the universe

+is filled with his presence. All nature exhibits

+his glory. This is that which he hath said,

+he will be had <i>in reverence by all them that draw

+near to him: and will be sanctified by all the people.</i>

+If the affections of the heart do not go up to

+heaven, with our petitions and supplications,

+they will be all in vain. <i>Let us,</i> says the prophet

+Jeremiah in his lamentations, <i>lift up our hearts,

+with our hands, unto God in the heavens.</i> There

+must be the internal homage of the heart, as

+well as external. Both are necessary. Both

+must go together&mdash;Again&mdash;says the Apostle

+Paul, <i>I will therefore that men pray every where

+lifting up holy hands without wrath and doubting.

+Holy hands</i> and without <i>wrath and doubting</i> imply

+the affections and reverence of the heart:&mdash;having

+no malice or bitter passions toward fellow worshippers.&mdash;We

+are directed, in the Epistle to the

+Hebrews, in this manner, <i>Let us have grace

+whereby we may serve God, with reverence and

+godly fear.</i> Deep reverence and pious fear are

+requisite in all our addresses to a prayer hearing

+God. We are, moreover farther commanded

+not to be <i>slothful in business; but fervent in spirit,

+serving the Lord.</i>&mdash;Fervour and warmth of affection

+should attend, therefore, all supplications to

+the throne of grace. A really pious and devout

+heart is the chief ingredient in all acceptable

+worship.</p>

+

+<p>Another particular necessarily implied, in

+<i>calling upon the name</i> of the Lord so as to be saved,

+is <i>constancy,</i> or doing it on all <i>stated</i> seasons

+and proper occasions. He who objects against

+<span class="pagenum" id="p87">[p.&nbsp;87]</span>

+the <i>stated</i> worship of God on proper seasons,

+really discards all worship. The rule of

+worship is the divine word, and not any supposed

+internal impulse on the soul. We cannot

+know <span class="smcap">how</span> or <span class="smcap">when</span> to worship God, but by his

+word. And internal, separate from external

+homage, is not sufficient. The whole man must

+bow before the God of the whole earth. To

+present ourselves <i>statedly</i> before him, is only to

+offer him that homage which reason and nature

+demand. As the good man is said to be sanctified

+throughout in soul, in spirit and in body;

+so it is but fit, in the very reason and nature of

+things, that he should render unto God homage

+in all these respects. There must be outward

+reverence and composure, and proper expressions

+of the inward fervors of the mind. We are

+to give others proofs that we worship God.

+We are to glorify him by social and public prayer.

+All creation as it were, the heavens over

+our heads, and the earth on which we dwell, <i>silently</i>

+worship its glorious author. By men the

+praises of creation should be rendered <i>vocal.</i> As

+a Priest in the temple of the Universe, he is to

+present prayer and praises to the almighty Architect.

+Shall he be dumb in praising his God,

+like the <i>mute fish</i> that can only mean his praise?

+What was the faculty of speech, which so distinguishes

+man from all the brutal world, given

+to us for? Why were we made with social powers?

+was it not, that we might <i>jointly</i> honor, by

+prayer the Maker of our frame? If so, there

+must be <span class="smcap">stated seasons</span> for such divine and heavenly

+employment. Every work and purpose

+under the sun must have a <i>stated</i> season. And

+the more important the work, the greater the

+<span class="pagenum" id="p88">[p.&nbsp;88]</span>

+need for a fixed season, in which to perform it.

+If God is to be served at all, there must of necessity

+be certain <i>fixed seasons</i> in which to serve

+him. He would not command us to serve him,

+and allow no fixed time for his service. He is

+the God of order and not of confusion. He will

+have every thing done decently and in order.

+So important and heavenly an employment as

+that of worshipping and serving him, above all

+things, must have <i>stated</i> seasons. To deny any

+<i>stated</i> seasons of worship, is to rebel against reason,

+scripture, and common sense. Every body, of

+common sense, knows that if an important work

+be assigned us to perform, there must be a proper

+time fixed upon in which to perform it. We

+are not to consult our own feelings or inclinations,

+as to the seasons of worship, but when the

+<i>hour</i> of prayer comes, that is, the <i>stated</i> and fit

+seasons, we must engage in it, and prepare our

+hearts to seek the Lord; depending on the

+assistances of divine grace; knowing that the

+preparation of the heart and answer of the

+tongue in man, are both from the Lord. The

+great original law of worship, is <i>Thou shalt worship

+the Lord thy God, and him only shalt thou serve.</i>

+All intelligent creatures are bound, by the most

+powerful of all ties, to do this. All men,

+wherever they dwell, are obligated by Creation,

+to serve the Creator in all the ways, in which they

+are capable. Preservation in being lays also a

+solemn bond upon them. The relation of creatures

+to a Creator does the same. All the glorious

+excellencies of the divine character make

+it an indispensable duty to pay him honour divine.

+Indeed, the adorable attributes of God

+<span class="pagenum" id="p89">[p.&nbsp;89]</span>

+bind us to worship and serve him. And it is as

+plain, as any point in moral duty, that there must

+of necessity be <i>stated</i> seasons, therefore, of worship.

+Under the law, by God&rsquo;s own appointment,

+were the <i>morning</i> and <i>evening</i> sacrifices.

+Nature herself fixes upon these seasons. The

+sun in the firmament teaches us the same lesson.

+The pleasing succession of day and night points

+out the <i>seasons</i> for family and secret worship.

+And the Institution of a christian sabbath, specifies

+the <i>stated</i> periods of public worship.</p>

+

+<p>Besides these <i>stated</i> seasons appointed and determined

+by nature and scripture, there are other

+fit and proper occasions, as Providence may

+order and overrule things, by either favors or

+frowns, whether public or private, personal or

+relative. Upon all <i>fit</i> occasions, as well as <i>fixed</i>

+and <i>stated</i> seasons, our prayers are to ascend

+to the Almighty ruler of the Universe.&mdash;We are

+to acknowledge him, in all our ways. But we

+cannot acknowledge him as a prayer-hearing

+God, without actually praying to him, in all his

+appointed ways. We are to own him, as a

+prayer-hearing God, as well as an omniscient,

+omnipresent, omnipotent, merciful, glorious,

+holy, and bountiful God. And no man can devise

+any way of acknowledging him as a prayer-hearing

+God, but by actually applying to him,

+<i>statedly,</i> in prayer. That he is a prayer-hearing

+God, we are expressly assured, in these remarkable

+words: <i>O thou that hearest prayer, unto thee

+all flesh shall come</i>.</p>

+

+<p>It may be, further, observed that <i>stated</i> seasons

+of calling upon the name of the Lord, are essential

+parts of the duty of worshipping and owning

+<span class="pagenum" id="p90">[p.&nbsp;90]</span>

+him. Without <i>stated</i> seasons the duty will die

+away, and wither, like a plant when the root is

+materially injured. If man have no <i>stated</i> seasons

+to worship God, he will either wholly omit,

+or infrequently practice the important duty, indeed,

+one of the most important, of human life

+and of all Religion, or he will negligently or

+carelessly perform it. In the very reason and

+nature of the case, there must be, therefore,

+<i>stated</i> seasons of worship, stated seasons for public

+worship, stated seasons for family worship,

+and stated seasons for secret worship. To have

+no stated seasons, will, in the end, be to reject

+the duty altogether. In regard to the support

+of animal life, though the appetites of hunger

+and thirst be given as directories, still mankind

+in general have found it necessary, to prevent

+intemperance and to preserve health to have

+<i>stated</i> seasons for partaking of food. But in regard

+to the spiritual life, the preservation of religion

+in the soul, how much more necessary to

+have <i>stated</i> seasons for the performance of prayer,

+which is essential not only to the flourishing state

+of religion in the soul and in the world, but to

+its very existence. Such alas! is the deplorable

+corruption of our nature, that if we will only

+worship God, when our inclinations direct, or

+some supposed internal whispering in the recesses

+of the soul, that we shall <span class="smcap">soon forget</span> all our

+obligations to him, who is our Maker, Preserver,

+and bountiful Benefactor. He who denies

+the <i>stated</i> seasons of worship cannot be considered,

+in any other light, than the enemy of all

+religious adoration and homage.</p>

+

+<p>There must, also, be <i>perseverance</i> in calling

+upon the name of the Lord, as well as <i>stated</i>

+<span class="pagenum" id="p91">[p.&nbsp;91]</span>

+seasons, in order to be saved. Perseverance is

+necessary in order to be successful. It demonstrates

+sincerity. It evinces engagedness. As

+to worldly good, perseverance and patience will

+work wonders. The diligent hand maketh rich.

+What wise and great achievements have ever been

+accomplished without perseverance? Would we

+succeed in our wishes to obtain and secure temporal

+felicity we must hold on our way. In religion

+the direction is to go on from strength to

+strength, to add one degree of grace to another,

+to be faithful unto the death, would we receive

+a crown of life. And perseverance in calling upon

+the name of the Lord alone proves our being

+in earnest.</p>

+

+<p>To perform the duty only for a short space or

+infrequently, to begin the practice of it, and then

+omit it is a fatal symptom of hypocrisy. Hypocrites

+never persevere in calling upon God, in

+a serious and devout manner. It is the observation

+of an eminent Divine, &ldquo;that Apostacy

+begins in the omission of prayer.&rdquo; As the source

+of all irreligion and wickedness is forgetfulness of

+God, and not setting him before us; so the first

+sign of a man&rsquo;s being disposed to religion and

+the service of God is betaking himself to prayer;

+<i>behold he prayeth.</i> And as a religious concern

+first shows itself in prayer, so the first symptom

+of declension, the first step to Apostacy is

+the neglect or careless performance of it. Speaking

+of the hypocrite, it is said, in the book of

+Job, <i>Will he always call upon God?</i> As much as

+if it had been said, it is a mark of the hypocrite

+that he will not continue to call upon God. He

+will omit it. He will pretend excuses for the

+<span class="pagenum" id="p92">[p.&nbsp;92]</span>

+neglect of it. He will profess to disbelieve

+the obligation of <i>stated</i> worship. Or he will attend

+only to the duty, in times of trouble and

+affliction, or under some awakening Providences.</p>

+

+<p>We are commanded to persevere in the duty.

+<i>And he spake a parable to this end that men ought

+always to pray and not to faint.</i> Men are never

+to relinquish the practice of devotional duties,

+under any temptation or pretext. They are to

+be continued as long as life continues. While

+life and breath last, our prayers or devotional

+exercises are to be attended upon, at the stated

+seasons. The Apostle speaks of rejoicing in

+hope, being patient in tribulation, <i>continuing instant

+in prayer. To be instant in prayer</i> is to attend

+upon it, in all proper ways, and upon all

+fit occasions, and also to be fervent in it. And

+to <i>continue instant in it</i> is to persevere in the

+practice of devotional duties as long as it shall

+please God to prolong our probationary existence.

+He who relinquishes or infrequently attends

+upon prayer is either in a delusion, or in

+an unconverted state, whatever may be his pretext.

+A really good man who has experienced

+a work of renewing grace on his heart, cannot

+long deny or omit <i>stated</i> devotional exercises.

+For prayer is the very breath of the new Creature.

+It is recorded of St. Paul as soon as he

+was converted, <i>Behold he prayeth.</i> This is equally

+true of all regenerated persons. They

+will be punctual and constant in their addresses

+to heaven, at the <i>stated</i> seasons. You cannot

+keep them from the throne of grace. They

+would not be hired to keep from it, for immense

+<span class="pagenum" id="p93">[p.&nbsp;93]</span>

+treasures, or even worlds. The holy heart will

+no more drop the duty of calling upon the name

+of the Lord <span class="smcap">statedly</span> than it will cease breathing.

+It is a delusion to relinquish so important

+a duty as <i>stated</i> prayer, in its various forms, because

+we may have heretofore been insincere or

+indevout, careless or formal in it. That spirit,

+which leads any to undervalue or to neglect

+prayer&mdash;to deny or turn away from the due seasons

+or methods of it, is not from heaven, but

+is the spirit of error and impiety. Only hear

+how plain the scripture is on this point. <i>Pray,</i>

+says the Apostle to the Christians at Thessalonica,

+<i>without ceasing</i>: that is, continue and persevere

+to the end of life, in calling upon the name of the

+Lord: ever maintain a devotional frame of mind:

+pray on all proper occasions and fit and <i>stated</i> seasons.

+Again&mdash;says he, <i>pray with all manner of

+prayer.</i> This, in all reason, must include every

+kind of prayer, public, social and secret. What,

+can we comply with this express command, and

+yet neglect family-worship in our houses&mdash;or public

+<i>stated</i> worship on the Lord&rsquo;s day&mdash;or religious

+retirement? No words can enjoin <i>stated</i> family

+worship, if these do not. He who can deny

+family religion or prayer, in the face of this passage

+of inspired truth, must have a wonderful talent

+at perverting scripture, and wilfully close

+his eyes upon a light, which nothing, but high

+criminal prejudice, can prevent our discerning.&mdash;The

+happy influence of calling upon the name

+of the Lord, <i>statedly,</i> morning and evening, in

+our dwellings is indeed very great. &ldquo;While a

+desire of imitation is confessedly a strong principle

+of action, one bright domestic pattern, in a person

+of superior character and authority, in calling

+<span class="pagenum" id="p94">[p.&nbsp;94]</span>

+his family to devotion, every morning and evening,

+will have more effect upon all beneath and

+about him, than a thousand dry instructions.&rdquo;&mdash;I

+shall here take leave to repeat some weighty

+and judicious sentences from an excellent and

+pious Author. &ldquo;If,&rdquo; says he, &ldquo;you neglect the duty

+of family prayer it will encourage and authorize

+their neglect. They may omit it in their

+families; and their Children&rsquo;s, Children may omit

+it; so that perhaps before the end of the

+world, there may be hundreds, and even thousands,

+descended from you, who have in effect

+learnt irreligion and impiety in your houses, and

+from your example; or at least have never learnt

+religion there. Yea, perhaps, Christ when he

+cometh to judgment, may find some of your descendants

+among the wicked, who shall be <i>burnt

+up as stubble</i>; and their wickedness and misery

+may be traced up as high as your neglect of family

+worship, and be in some degree, charged to

+your account. Now, can you say this is not

+probable? And if it be probable, is it not very

+shocking? You had a thousand times better

+have your families beggars, than leave them enemies

+to God and strangers to prayer. Whereas

+by a faithful care in this duty, you may leave

+a sweet savour behind you; a <i>praying seed,</i> that

+shall be the support of religion in every future

+age, and your joy and crown of rejoicing at the

+appearance of Jesus Christ. I firmly believe,

+there will not be a heavier article in any man&rsquo;s

+charge at the great Day, than this, that he <i>cut

+off the entail of religion in his family</i>; suffered it

+to die in his hands, after it had been conveyed

+down to him by his pious ancestors; and left an

+ungodly Seed to be the reproach of Christianity,

+<span class="pagenum" id="p95">[p.&nbsp;95]</span>

+and spread impiety and irreligion through all

+succeeding generations to the end of the world.&rdquo;

+But the careless omission, in point of heinous

+guilt, is not to be compared with the wilful denial

+of family-worship. What can we think of those,

+who upon a pretended internal impulse or principle,

+deny and vilify the duty, and exert all

+their efforts to induce families to discontinue the

+practice of it? They are given up to strong delusion

+to believe a lie. What a bitter enemy to

+religion is that man who denies it to be duty,

+and refuses to call upon <i>the name</i> of the Lord in

+his dwelling! Even were the evidence of the duty

+of family worship, much weaker than it is, we

+should suppose every good man would <i>statedly</i>

+perform it; because such a high privilege, and

+happiness.&mdash;Calling upon the name of the Lord

+so as to be saved, is doing it perseveringly&mdash;in

+all the ways appointed, in God&rsquo;s holy word, in

+public&mdash;in the family&mdash;and in secret.</p>

+

+<p>It may be, added, with evident propriety, that

+<i>calling upon the name of the Lord so as to be saved,</i>

+implies doing it, penitently, believingly, and

+through the mediation and atonement of the

+son of God. Without true penitence, or godly

+sorrow, without a Gospel faith&mdash;without offering

+all our desires and requests to heaven in the

+name of Christ, we cannot be saved. What are

+the sacrifices of God&mdash;such sacrifices as he will

+be well-pleased with and own! The sacrifices of

+God are a broken spirit; a broken and contrite

+heart, he will not despise.&mdash;To whom does he

+look with a propitious smile? To the humble&mdash;the

+penitent&mdash;the believing&mdash;the poor and

+contrite in spirit. We are to seek the Lord

+<span class="pagenum" id="p96">[p.&nbsp;96]</span>

+while he may be found&mdash;to call on him while

+he is near. We are to ask in faith. We must

+go to a prayer-hearing God in a believing manner.&mdash;We

+are to seek the needed blessings, both

+temporal and spiritual, in the name of Christ.

+<i>And whatsoever ye do, in word or deed, do all in

+the name of the Lord Jesus, giving thanks to God

+and the father by him.</i> All our prayers&mdash;petitions

+for mercy&mdash;confessions of sin&mdash;and thanksgiving

+must be in his name, on his account, and

+through his sacrifice and mediation. Our father

+who is in heaven, can hear us only through

+him. The prayers of faith will be heard&mdash;and

+when heard, answered in that time and way,

+which, upon the whole, shall be best, most for

+the divine glory and our good. In all our wants

+and distresses divine favourable interpositions

+may be hoped for, if sought in faith. Our Lord

+himself says, <i>Whatsoever ye shall ask in my name

+believing, ye shall receive</i>&mdash;receive in such a manner&mdash;and

+such measures&mdash;and at such times, as

+infinite wisdom sees meet; if not the very identical

+or individual mercy sought, still what, all

+things considered, is best. Christ, farther, informs

+us in regard to the duty of prayer in these

+most encouraging words, <i>Whatsoever ye shall ask

+in my name, that will I do, that the Father may be

+glorified in the son.</i>&mdash;Again, <i>If ye shall ask any

+thing, in my name, I will do it:</i> that is, all your

+prayers shall have a gracious audience and acceptance.

+That shall be done for you, by a wise

+and merciful God, which shall be most for his

+glory and your good, though, at present, painful

+to you, or even ever so contrary to your wishes

+or hopes.&mdash;&mdash;</p>

+

+<p><span class="pagenum" id="p97">[p.&nbsp;97]</span>

+To call upon the name of the Lord so as to

+be saved is then to call on him, in deep repentance&mdash;unfeigned

+Gospel-faith&mdash;and through the

+merits, righteousness, and mediation of his ever-well

+beloved son.&mdash;&mdash;</p>

+

+<p>Finally, <i>calling upon the name of the Lord so

+as to be saved</i> is to walk and conduct agreeably

+to our prayers. He who goes to the throne of

+grace in a right manner, and so as to be accepted

+by a gracious and holy God, will live and

+converse, in a virtuous, prudent, and meek way:

+that his practice and prayers may not contradict

+each other. No one can be sincere or in earnest

+in his devotional exercises, who does not aim

+to live accordingly. To pray fervently for the

+pardon of sin, and not to be sorry for our offences

+is absurd. To implore of God his grace to

+sanctify us, and not to use all the means of sanctification,

+is to trifle. To ask for his restraining

+power to preserve us from vice and temptation,

+and at the same time, to indulge ourselves in sin,

+and go in the way of temptations is hypocrisy.

+To implore the gracious aids of the holy Ghost

+to purify our souls, to enlighten our understandings&mdash;to

+subdue our stubborn wills&mdash;to enable

+us to cultivate the benevolence, meekness, and

+humility&mdash;the peaceableness, forgiving, condescending

+temper of Christianity, and not, at the

+same time, endeavour to act up to those glorious

+principles, is to show that we are but feigned

+petitioners for the blessings we devoutly crave.

+It is essential to all acceptable prayers, that we

+live according to them. To supplicate the

+throne of grace to have all sin subdued in us, and

+<span class="pagenum" id="p98">[p.&nbsp;98]</span>

+not to take all possible care to avoid all the occasions

+and ways of sin is but mockery. When we

+seek to God for his grace and power to convince us&mdash;to

+sanctify us&mdash;to reclaim us from our sinful

+wanderings&mdash;to guard us from false principles&mdash;to

+remove prejudice from us&mdash;to build us up in

+holiness and faith unto his heavenly kingdom&mdash;to

+enable us to do all his will, to submit to his

+government&mdash;to comport with his Providential

+dispensations, we are to improve all our best endeavours

+to live and act accordingly. Can he

+be pleased with any prayers, unless the deportment

+and conduct be answerable, in the supplicants?

+The prayer of the upright is God&rsquo;s delight.

+The sacrifice of the wicked is an abomination

+to him. If we love vice, and live in the

+commission of known iniquity, our prayers, however

+many we make, or however long, or seemingly

+devout, cannot be pleasing to a holy and

+sin-hating God. The Psalmist says, <i>If I regard

+iniquity in my heart, the Lord will not hear me.</i>

+Such as are impenitent&mdash;unbelieving&mdash;profane

+and vicious God will not own and graciously

+hear, though they offer many and long prayers

+to him. We must act agreeably to our petitions

+for mercy, if we would be saved. None can be

+saved, who will not statedly call upon the name

+of the Lord, as they are able: and, at the same

+time, practice according to their prayers. An

+unholy person cannot be saved while such. A

+prayerless person cannot be saved as such. To

+omit stated prayer, in its various forms, <span class="smcap">allowedly,</span>

+is to bar against ourselves, the gates of

+heavenly blessedness. It is to thrust ourselves

+out of the kingdom of glory. It is to plunge

+ourselves into misery. That our hearts and

+<span class="pagenum" id="p99">[p.&nbsp;99]</span>

+practice must correspond with our prayers, in

+order to meet with the divine acceptance, or be

+graciously answered, is plain from the following

+passages of Scripture.&mdash;<i>And whatsoever we ask,

+we receive of him, because we keep his commandments,

+and do those things that are pleasing in his

+sight.&mdash;If any of you lack wisdom, let him ask of

+God, that giveth to all men liberally, and upbraideth

+not: and it shall be given him. But let him

+ask in faith, nothing wavering: for he that wavereth

+is like a wave of the Sea, driven with the wind

+and tossed. For let not that man think that he shall

+receive any thing of the Lord.&mdash;Now we know

+that God heareth not sinners, but if any man be a

+worshipper of God, and doth his will, him he heareth.&mdash;If

+ye abide in me, and my words abide in you,

+ye shall ask what ye will, and it shall be done unto

+you.&mdash;Then shall ye call upon me, and ye shall go

+and pray unto me, and I will hearken unto you.

+And ye shall seek me and find me, when ye shall

+search for me with all your heart.&mdash;The Lord is

+nigh unto all them that call upon him, to all that

+call upon him in truth.&mdash;Lord thou hast heard the

+desire of the humble: thou wilt prepare their

+heart, thou wilt cause thine ear to hear.</i> Many

+more texts, which speak the same language,

+might easily be collected. But these are deemed

+amply sufficient to convince every mind which

+can be convinced at all, that our hearts and

+lives must correspond with our prayers&mdash;must

+be of the same tenour or the latter will not be

+heard, or the blessings implored, be granted, or

+the mercies sought, be imparted.&mdash;Thus have I

+considered the condition of salvation, specified in

+the text, <i>calling upon the name of the Lord;</i> or

+that stated prayer is a duty binding on all men.</p>

+

+<p><span class="pagenum" id="p100">[p.&nbsp;100]</span>

+Calling upon the name of the Lord is the

+common language of scripture for addresses to

+the mercy-seat of God by prayer, in all its forms,

+public, social, or secret. One must be included

+as well as the other. All must be equally included.

+For if we may lawfully shut out one, we

+may the others, with as much propriety. When

+such general expressions are employed, in the sacred

+writings, the only just and true way of interpreting

+them, is to extend them to all the

+parts or branches of the duty enjoined;&mdash;and

+<i>farther,</i> none can rationally hope to enjoy the

+blessings promised, unless they perform, in its

+true meaning and spirit, the condition upon

+which the blessings or good promised, are suspended.

+Thus, if we would be saved, we must

+call upon the name of the Lord, according to the

+true meaning, extent, and spirit of this duty.

+And all that do, shall be saved. There will not

+be one exception. God&rsquo;s word of promise is

+sure; never will fail. If we perform the condition

+as required, the event&mdash;our salvation is as

+certain, as the word of God can make it.&mdash;</p>

+

+<p>It may be subjoined, here, before we close the

+discourse, that calling upon the name of the

+Lord, may include a sincere engagement in the

+whole of Religion&mdash;not the duties of piety and

+devotion only&mdash;but of sobriety and righteousness

+and service of God, in an upright manner, believing

+his truths&mdash;studying his will&mdash;obeying

+his laws, comporting with his Providence&mdash;and

+living as his obedient children.&mdash;&mdash;</p>

+

+<p>As the conclusion of the whole, we cannot but

+be highly delighted with the easiness of the terms

+<span class="pagenum" id="p101">[p.&nbsp;101]</span>

+of salvation. They are as easy as they could be

+consistent with the law, character and attributes

+of the Supreme Being; as they could be, and

+be compatible with his holiness and sovereign

+mercy.&mdash;Herein, the wisdom and the goodness

+of the Maker of all things shine with a conspicuous

+Lustre. He always acts, indeed, with the

+highest wisdom, and with perfect benevolence.

+He requires of us only what is reasonable to be

+required. And the reasonableness of the Christian

+system is among the most satisfactory and

+powerful evidence of its truth and divinity.&mdash;It

+is divine in its nature&mdash;pure in its laws&mdash;rich

+in its promises&mdash;plain in its duties&mdash;pleasing in

+its hopes&mdash;sublime in its prospects&mdash;supporting

+in its consolations&mdash;grand in its offers&mdash;and in

+its rewards, glorious beyond all that can be imagined

+in the perfect state.&mdash;We are to call upon

+the name of the Lord, in a right and pious manner,

+and be saved.&mdash;And to this duty of calling

+upon the name of the Lord we are bound by

+the strongest of all ties&mdash;by our creation&mdash;by our

+preservation&mdash;by our redemption&mdash;by all the favours

+of Providence&mdash;by our dependence on

+God&mdash;by his glories&mdash;by his goodness&mdash;by his

+omniscience&mdash;by his omnipresence&mdash;by

+his faithfulness&mdash;by our own interest&mdash;by

+our innumerable wants, for soul and

+body, for time and Eternity. And may we be

+saved, if we will do it, in that manner, in which

+we ought?&mdash;Certainly we may. And could we

+desire mercy upon any lower condition?&mdash;If we

+murmur and complain of this, we discover the

+basest and vilest temper: and deserve everlasting

+exclusion from the blissful presence of a holy and

+gracious God. We must be speechless, if condemned

+<span class="smcap">forever.</span></p>

+

+<p>&nbsp;</p>

+

+<p><span class="pagenum" id="p103">[p.&nbsp;103]</span></p>

+<h3 class="tdc" id="d5"><span class="gesspert">DISCOURSE</span> V.</h3>

+

+<hr />

+

+<p class="bq">The duty of public worship, and its beneficial

+tendency.</p>

+

+<p class="tdc"><span class="gesspert">MATTHEW</span> iv.&nbsp;10.</p>

+

+<p class="bq"><i>Then saith Jesus, get thee hence Satan, for it is

+written Thou shalt worship the Lord thy God,

+and him only shalt thou serve.</i></p>

+

+<p>It is becoming fashionable not only to disesteem,

+but to speak lightly of the worship of

+the supreme Being, the fountain of all existence

+and blessedness. It is to be deeply regretted,

+that, by many his name is profaned, his sabbaths

+disregarded, his ordinances neglected, and

+all worship of him habitually omitted. Nay, it

+is even with one class of people, whose number

+is not inconsiderable, growing into a maxim, or

+kind of aphorism, that all Religion consists in

+doing right between man and man, in promoting

+the temporal welfare, the order, and best

+civil good of society. This is openly affirmed

+by men who pretend to clearness of thought, eminence

+of abilities, and extensive reading; and

+echoed by their admirers and imitators. They

+earnestly contend that Moral Virtue, or doing

+good to man is the most acceptable offering to

+<span class="pagenum" id="p104">[p.&nbsp;104]</span>

+the divine Being, and not only the most acceptable,

+but the only rational and acceptable worship,

+which can be performed by us to our Maker,

+Preserver and Benefactor. Having gone

+this length, they are compelled to take one step

+more, and to assert that all other Worship, or

+what have usually been called exercises and acts

+of Piety, are of no worth, are mere superstition

+and folly, fit only for the vulgar, or to amuse

+the uninformed and unenlightened. They forget

+not, at the same time, to remind us, that

+this superstition, as they term it, is nursed by an

+interested and mercenary Priesthood. But the

+fact is, that a system of Religion, which leaves

+out the duties we owe to God, is an essentially

+defective system: and no man of reflection and

+discernment, who is not a disbeliever in the divine

+Excellence and revealed religion, can adopt

+it. For men of thought and good capacities to

+deny or object against the duties, due from us

+to the <span class="smcap">first cause of all things,</span> is quite

+unaccountable, provided they, at the same time,

+pretend to give credit to any religion at all. But

+what is still more strange is, that any who pretend

+to love and fear God, should yet deny all

+stated worship of him, whether public, social or

+secret, and refuse to engage in any duties of devotion,

+until moved or impelled thereto by some

+supposed inward impression. This, all must see

+who exercise their reason, is in effect to deny,

+and virtually to renounce all divine worship.&mdash;And

+whatever such may profess or declare, so it

+is, has been, and always will be judged, by all

+rational men.</p>

+

+<p>A greater service, therefore, cannot be done

+to the true and spiritual Religion of Jesus Christ,

+<span class="pagenum" id="p105">[p.&nbsp;105]</span>

+to morality, to order, to virtue, and the happiness

+of the Community, than to explain and urge

+the obligations, advantages, and importance of

+stated public worship. This is now proposed.

+The low condition of Religion and the existing

+circumstances of our Land, have induced me to

+enter, at this time, on this great, useful, and

+essential subject. It is a subject often indeed discussed.

+Many excellent discourses and treatises

+have been written upon it. It is a <span class="smcap">cause,</span> which

+hath been pleaded by learned and eloquent advocates,

+and of such merit in itself, as to deserve

+all the defence, which can be given to it, by its

+ablest friends. I would contribute my <i>mite</i> to

+place it in an advantageous and inviting light,

+hoping my exertions may not be altogether unavailing.

+May that gracious and merciful God,

+whose we are, and whom we ought to serve,

+smile on this attempt to recommend to all, <i>stated

+public worship,</i> the honours of his name!</p>

+

+<p>In the progress of these discourses, what

+is intended is to evince the duty. And then illustrate

+the beneficial tendency of public worship.</p>

+

+<p>The first thing proposed is to evince the duty

+of public worship. What is now before us it to

+prove, by plain arguments from reason and scripture,

+that all people are under obligations to

+worship, in a stated public manner, the Deity,

+such obligations as cannot be violated without

+the highest criminality. <i>Thou shalt worship the

+Lord thy God and him only shalt thou serve.</i></p>

+

+<p>The occasion of our Saviour&rsquo;s mentioning this

+great original law of worship, which is binding

+on all intelligent Creatures in all worlds, on one

+<span class="pagenum" id="p106">[p.&nbsp;106]</span>

+as much as another, was the attempt of satan to

+persuade him to pay divine worship to himself.

+For the trial of our Lord&rsquo;s Virtue, this enemy of

+God and man was permitted to tempt him, during

+forty days of miraculous fasting, in the wilderness

+of Judea. The temptation was conducted

+with wonderful art and address. The ability

+and experience of the tempter were called forth.

+In the progress of his assault, and as his last effort,

+he endeavors to excite within the innocent

+bosom of the Son of God, the sinful emotions

+of ambition and pride. For this purpose, he

+makes the greatest and most splendid offers of

+temporal honor and grandeur, shewed him

+while on the pinnacle of the temple, all the kingdoms

+of the earth and their glory, (pourtrayed,

+no doubt, on his imagination,) and promised

+them all to him, provided our Lord would fall

+down and worship him, or pay him that service

+and those acknowledgments which were due to

+the one, only, living, and true God; and which

+could not be paid to any mere Creature, however

+exalted, without being guilty of gross Idolatry.

+But the snare, though most artfully laid,

+and managed with dextrous skill, was in vain.

+The temptation did not succeed. Our Lord was

+invulnerable. Though there was no sin in him

+for the temptation to work upon, yet the more

+holy and pure his nature, the more afflicting and

+disgustful must the temptation have been. He

+replies, as in the text, with pious indignation.

+<i>Then saith Jesus, get thee hence Satan, for it is

+written, thou shalt worship the Lord thy God, and

+him only shalt thou serve.</i> He most pertinently and

+beautifully appealed to, and cited scripture, as

+<span class="pagenum" id="p107">[p.&nbsp;107]</span>

+our <span class="smcap">supreme guide</span>, or <span class="smcap">primary rule</span> by

+which to regulate all our conduct, to repel the

+solicitations of the subtle tempter. Hereby he

+put an honor on the written word of God. And

+he has left us an example, whenever we are

+harassed with temptations, to go and do likewise.

+Perfect as he was, in moral goodness or

+innocence, he repaired not to any internal directory,

+as the primary guide, but to the written

+word of God, as the alone and supreme directory.

+And here, in the text, he lays down

+the <span class="smcap">great moral law</span> relating to our duty to

+our Maker. And what he delivers is as plain

+and peremptory a commandment as any that can

+be delivered. <i>Thou shalt worship the Lord thy

+God, and him only shalt thou serve.</i> We may

+offer religious homage and praise to no other.

+If we do, we are Idolaters. We must worship

+and serve the one true God. He does not wait

+to know whether his rational creatures be willing

+to worship him, or whether they fancy that

+they have an <span class="smcap">inward prompter</span> to tell them

+when to worship, or how to worship him. He

+does not allow them to postpone his worship, till

+they think the spirit moves them to attend upon

+it. Because they may be awfully deluded here.

+For it is impossible for man, utterly impossible,

+to know whether he be not mistaken about the

+movings of the sprit, at the moment. We have

+a sure rule. The commandment is as express

+and peremptory, as words can make it. <i>Thou

+shalt worship the Lord thy God, and him only shalt

+thou serve.</i> The great sovereign of the Universe,

+the Almighty maker of heaven and earth issues

+out his Mandate. It is absolute and unconditional.

+It is suspended on no condition whatever.

+<span class="pagenum" id="p108">[p.&nbsp;108]</span>

+It is not, <span class="smcap">thou shalt worship</span> the Lord

+thy God, provided you be willing, provided you

+feel disposed, provided you think it best, provided

+you fancy the spirit moves you to it. Such

+provisos would nullify and vacate the Commandment

+altogether. Are we thus at liberty to render

+the laws of God null and void, or of no effect?

+Woe unto that man, or body of men, who

+undertake thus to modify and tamper with the

+law of God, under any pretext whatever. It is

+at our peril to disobey, or put off, or omit to

+comply, with this great moral law of heaven.

+If we pretend to any superior rule, we presume

+to legislate for ourselves, and are wise above what

+is written. Man&rsquo;s inventions are not to be put

+in the place of, or to supersede the express command

+of God, relating to his worship.</p>

+

+<p>But how far doth this great moral law of

+worship extend? How much doth it include?

+All who have common sense cannot but know

+that the right way of interpreting an absolute and

+unconditional law is to apply it to all that, to

+which it is, or can be applicable. According to

+this rule of interpreting, the law now under consideration

+reaches to all men, of all ages and nations.

+It binds all rational creatures, in the

+whole universe of the almighty, angel and men,

+one as much as, and as fully as another, without

+one exception or limitation. Wherever any

+rational creature or moral agent can be found,

+in heaven, on earth, or in any part of universal

+nature, there this law extends, and binds him

+eternally and unchangeably.</p>

+

+<p>Further, it is obvious to remark, that this

+law embraces all the ways, times and seasons of

+<span class="pagenum" id="p109">[p.&nbsp;109]</span>

+worship. It is impossible but that it should comprehend

+them all, one as much, and as fully as

+another, according to the nature and circumstances

+of the case. We are bound forever, eternally,

+and unalterably to worship God, in all

+the ways of which we are capable, and at all fit

+times and proper seasons, in a public, in a social,

+and in a private manner. For you will be pleased

+to observe, that this law of worship comprehends

+one duty of it, as much as another. It

+comprises indeed all the branches of it equally.

+It bids us worship and serve the Lord our God,

+in all his public Assemblies,&mdash;in our houses&mdash;in our

+closets&mdash;on all other fit and proper occasions or

+stated seasons, constantly, perseveringly, while

+life and breath and being last. For if we say it

+doth not bind us to pay devotion and adoration,

+gratitude and religious praise statedly in our Families,

+we may, with equal justice, say it doth not

+bind us to offer homage to God in religious retirement,

+in our closets. We may, also, say it

+includes not stated public worship. And then

+we may proceed one step further, and say it binds

+us to no worship at all. To say it only binds us

+to worship God, the author of every mercy

+<span class="smcap">when</span> and <span class="smcap">how</span> we may fancy the spirit moves

+or impels us, we say as much as that we will be

+<i>our own judges,</i> whether we will ever offer <span class="smcap">one

+prayer</span> to the fountain of life and glory, the

+king, immortal, and invisible, or not: that is, we

+arrogantly assume the power to legislate for the

+Deity&mdash;to alter&mdash;repeal&mdash;and modify his law of

+worship as we please&mdash;or as our own fickle and

+perverse imagination suggesteth. This in effect

+is to ascend the Throne, to take the work of legislation

+out of God&rsquo;s hands into our own.&mdash;What

+<span class="pagenum" id="p110">[p.&nbsp;110]</span>

+daring impiety and presumption!&mdash;What

+ignorance and wickedness are in the heart of man!</p>

+

+<p>With evident propriety might we attempt to

+establish from the text the duty of the stated

+worship of the supreme Being, in all its forms;

+but in the subsequent reasonings, our attention

+will be principally confined to stated public worship

+to be constantly attended upon, on all

+God&rsquo;s holy sabbaths. The arguments however

+to evince this to be an indispensable duty, when

+we are able to attend upon it, at least many of

+them, will apply with equal force to prove the

+duty of social and secret worship; that is, we are

+indispensably obliged, to worship God, statedly,

+in our families, and in our closets, as well as, in

+his <span class="smcap">sanctuary.</span></p>

+

+<p>1. The very reason and nature of things may

+convince us that God is to be publicly worshipped

+by his reasonable Creatures. Public worship

+comprehends, in general, solemn prayer, religious

+praise, and pious instructions. An essential

+part of public worship is stated and solemn

+prayer, preferring unitedly petitions for both

+temporal and spiritual blessings to the Throne of

+grace, devoutly imploring the free and full remission

+of sin, and gratefully recognizing the

+receipt of past mercies. Where there is no prayer

+offered to him, who, in gracious condescension,

+hath stiled himself the hearer of prayer, there is

+consequently no worship. Now had we no

+knowledge of Revelation, or suppose there never

+was any, we contend, that the light of reason

+would be sufficient to convince us that the

+public worship of the Deity is an indespensable duty.

+That homage from us is due to the one Supreme

+<span class="pagenum" id="p111">[p.&nbsp;111]</span>

+Being seems to be a very obvious dictate of reason.

+For if he exist at all, and be necessarily

+what he is, from Eternity to Eternity, his existence

+ought to be noticed by us, in a becoming

+manner, not only meditated upon, but reverentially

+regarded&mdash;regarded with adoration and

+praise. He is in himself infinitely glorious

+and transcendently excellent, and of course,

+must be worthy of all love, esteem, and obedience.

+Rational creatures, are bound, by

+the intelligent nature with which they are endowed,

+to pay the Author of their existence, all

+the homage of which they are capable, and all

+those acknowledgements of gratitude, praise, and

+affection for which they were formed. That

+they are made capable of knowing, loving, fearing,

+and serving God cannot be disputed; and

+never was disputed. If capable of worshipping

+the Father of our spirits and former of our

+bodies, they are bound to do it. The very relation

+we stand in to him, obliges us to honour

+and serve him. In the very nature and necessity

+of the case, certain relations subsist between

+the Creator and Creature. It is impossible that

+these should be dissolved. They will necessarily

+continue, in full force, as long as the created

+nature continues. Whatever changes it may

+undergo, there can be no dissolution of these relations.

+They cannot but remain to all eternity,

+if the created rational nature be to continue

+forever. And that it will, is highly probable

+from reason, and the instructions, which can be

+collected from the best and wisest researches of

+philosophy, and is fully revealed in the Gospel, in

+which life and immortality are brought to light.

+As long, then, as the rational Creature exists, so

+<span class="pagenum" id="p112">[p.&nbsp;112]</span>

+long the relation he stands in to God, as his

+Creator, lawgiver, sovereign, preserver&mdash;beneficent

+parent, governor, and judge, will continue.

+So long, consequently, the obligation to pay all

+possible adoration and praise, fear and reverence,

+gratitude and love to him, will continue. We

+cannot get clear of this obligation. Our crimes

+or follies, however great cannot annul it. We

+may as well think to change heaven and earth,

+as to change this obligation. He that made us

+and preserves us, certainly hath a right to challenge

+from us, all the service we can render unto

+him. For on account of the infinite glories

+of his nature he must be worthy to receive from

+us, the affections of our hearts, the praises of

+our tongues, and services of our lives.</p>

+

+<p>And to render unto him the glory and honour

+due unto his name, by a religious homage,

+is as much a <span class="smcap">moral</span> duty as the offices of justice,

+mercy, and humanity. The moral Law as

+much binds us to love and serve God, as to do

+good to man, to promote his just rights and

+true happiness. Why are we to do unto others,

+as we would that they should do unto us, but

+because the very condition of our nature points

+it out as proper; reason, common sense, and

+common interest bind us. We participate of

+one nature, are placed in the same probationary

+state, and are liable to the same common evils.

+Man is then related to man. All are brethren.

+The laws of reason therefore oblige us to do justice

+to all:&mdash;to be compassionate:&mdash;to be condescending&mdash;to

+endeavour to advance the good of

+all, as we have ability and opportunity. Because

+the divine Being is our Maker and upholder,

+for the earth is his, and the fulness thereof,

+the world and they that dwell therein, we are to

+<span class="pagenum" id="p113">[p.&nbsp;113]</span>

+worship and serve him. The infinite greatness

+and glorious majesty of God lay us under the

+most sacred bonds to worship him. <i>For the

+Lord is a great God, and a great king above all

+gods. In his hand are the deep places of the earth;

+the strength of the hills is his also. The Sea is his;

+and he made it; and his hands formed the dry

+land. O come let us worship and bow down: let

+us kneel before the Lord our Maker. For he is

+our God, and we are the people of his pasture, and

+the sheep of his hand.</i> Here, in these words of

+pious David, we are to worship God, because he

+is God&mdash;great and glorious&mdash;and because the

+Maker of the world&mdash;and our constant benefactor.</p>

+

+<p>Whether he need our religious services or

+not&mdash;Whether they can benefit him or not&mdash;Whether

+they avail to excite divine commiseration

+or not&mdash;or to change the divine purposes or

+not&mdash;is not the question. He is infinitely exalted,

+it is conceded, above all blessing and praise,

+whether of angels or men. His beatitude and

+glory are incapable of receiving an increase, or

+sustaining a diminution. His benevolence and

+clemency are boundless. His omniscience precludes

+any new information. All our wants and necessities

+are perfectly before him. The condition

+of each member of his immense family, in

+heaven and on earth, is known to him, the blessings

+which they may need, the dangers which

+may threaten&mdash;the storm which may impend.

+In regard to the worship of our Father who is

+in heaven, therefore, the question is, whether

+<span class="pagenum" id="p114">[p.&nbsp;114]</span>

+it be proper and fit in itself,&mdash;whether reasonable&mdash;whether

+the moral law enjoin it. The

+good it is designed to accomplish respects the

+worshipper&mdash;not the object worshipped. A very

+mistaken and absurd idea of prayer have those,

+who suppose the end of it, is to bring any accession

+of honor or felicity to God. He needs

+us not. But we cannot be happy without his

+favour. His favour is life; and his loving

+kindness better than life. We want his blessings,

+and must perish forever if they be withholden.

+And prayer is a mean appointed by him, to obtain

+all needed mercies.&mdash;It hath, therefore, an

+important&mdash;a glorious end.</p>

+

+<p>Moreover, there is another consideration

+most interesting. We are social beings. Every

+thing indicates that we were made for society.

+We are placed in society. As individuals, or

+singly, we can worship God. We are, consequently,

+obliged to do it. Were there but one

+intelligent Creature, in the whole universe, he

+would be bound, statedly and constantly, to pay

+homage divine to his adorable Maker. But as

+we are connected with our fellow-creatures,

+whether in smaller or larger circles, there are superadded

+ties to bind us to offer religious addresses

+to heaven, at all proper seasons or fit times:

+for there is a time or season for every purpose

+and duty.&mdash;Again, as formed for and placed in

+society, we have social wants, and, therefore,

+should look to the author of all good for a supply

+of them. We should seek his bounty. We

+have public mercies conferred upon us. These

+we are bound, by the very nature of the thing,

+thankfully to acknowledge. We have sins

+<span class="pagenum" id="p115">[p.&nbsp;115]</span>

+which ought to be jointly confessed, repented of,

+and pardon solicited, publicly. As a Community

+or public, common evils are to be deprecated,

+common favours in Providence owned, and

+common guilt bewailed. As a people or public

+we need the smiles and protection of the Almighty.

+We cannot prosper without them.

+He orders favourable seasons. He disposes of

+all public concerns. With him, it is to do as he

+pleases with us&mdash;with ours&mdash;with all his people&mdash;with

+all creatures. The very principles of

+reason, then, teach us jointly to acknowledge

+our dependence upon him, from whom cometh

+down every good and perfect gift; who can

+make us happy&mdash;or let us by leaving us to ourselves

+be miserable. The conclusion is we should

+engage in his stated public worship and praise.

+We are capable of doing this. We were made

+on purpose to shew forth his divine glories and

+praise. Our tongues, can utter abundantly the

+memory of his goodness. The faculty of speech,

+by which we are distinguished from the brutal

+world, was imparted to us, not to curse and blaspheme,

+but to praise and adore the glorious donor&mdash;not

+to slander and injure man&mdash;but to

+plead his cause, and the cause of Virtue&mdash;to aid

+man in the road to bliss.</p>

+

+<p>By convening together statedly to worship

+God, we put a public honor on his name, attributes,

+providence, and ways. We proclaim to

+all, that we feel ourselves dependent on him, and

+subjects of his moral government.&mdash;But even beyond

+this, our being together for public worship

+quickens and animates each other in things divine

+and heavenly. It assists and strengthens all

+<span class="pagenum" id="p116">[p.&nbsp;116]</span>

+the offices of humanity, increases our sense of

+moral Virtue&mdash;is contributing to the honour of

+Virtue and the depression of Vice. Nay, the

+power of sympathy&mdash;our wish to stand fair in

+the estimation of each other&mdash;the passion of shame&mdash;and

+sense of decency may all, by our being

+together statedly, in holy time, for the purposes

+of religious worship, be brought to contribute

+their proportion to advance the interests of morality,

+and human happiness. The benevolent

+lover of God and order&mdash;the well-wisher to

+man&rsquo;s best and real good&mdash;and the peace and

+happiness of society will stand in a kind of pleasing

+transport and rapturous gratitude, at the

+wisdom and goodness of God in appointing public

+worship. And he cannot but esteem it not a

+duty only, but a rich privilege to engage in it,

+at its stated returns.</p>

+

+<p>As reason, thus, teaches us the duty of worshipping

+the God, who made us, in all the ways,

+of which we are capable, public, or private; so,

+it is, here, not improper to remark, we find

+that much the greater part of heathen nations,

+in antient days, at <span class="smcap">set times</span>&mdash;or <span class="smcap">stated seasons,</span>

+paid some kind of homage to their Idol-Gods.

+They had their <span class="smcap">stated</span> sacrifices, oblations,

+and libations, either annual, or monthly,

+or weekly. They had their domestic and supreme

+Divinities, and performed to them not

+only public, but private, and family devotions.

+Reason, then, binds all men to pay worship to a superiour

+power. Revelation points to the right

+object, and marks out the only true way.</p>

+

+<p>2. God, in his word, most expressly commands

+us to worship him, and signifies his will,

+<span class="pagenum" id="p117">[p.&nbsp;117]</span>

+in so plain a manner and so repeatedly, that

+none can deny the duty, who will be upright in

+searching his word. We may pretend that we

+must put off worshipping him, till we reckon we

+have some internal impression, or impulse, or

+moving on the soul, or that professed <span class="smcap">mute</span> worship

+is sufficient to answer a clear Conscience,

+but God will not be mocked by such weak pretences.

+For such pretences disgrace reason, and

+insult common sense. They are but sorry pleas

+to evade a plain command. And he who denies,

+under any cloak whatever, or endeavors to dissuade

+from the duty of the stated public worship

+of the Majesty of heaven and earth, can be accounted

+nothing less than an enemy to God and

+man, to the glory of God and Salvation of man.

+<i>Then said Jesus get thee hence, Satan, for it is

+written thou shalt worship the Lord thy God, and

+him only shalt thou serve.</i> The moment Satan

+artfully attempted to seduce him from the worship

+of the one true God, and to draw him to Idolatry,

+he bids him depart. He frowns upon

+him with indignation. <i>Get thee hence Satan.</i>

+Here is an example for us. The moment any

+one denies, or reproaches the worship of the one

+supreme Being, our fears should be alarmed,

+our concern should be roused. Omitting or disparaging,

+by vile sneers, the worship of God is

+one of the first steps to a denial of all religion,

+and to a profligate and immoral life. For a writer

+of note, and not of the Priesthood, asserts, &ldquo;that

+there can be no morality without Religion.&rdquo;</p>

+

+<p>According to the text, we are to worship

+God, because he is God: and we are to serve

+him alone, because there can be but one God&mdash;one

+<span class="pagenum" id="p118">[p.&nbsp;118]</span>

+true God. For all Idols, are a vanity and

+a lie. And not to worship him, statedly, is to

+neglect him, to forget him, to forsake him, to be

+hostile to religion. He has always had a church

+and people in the world who have faithfully served

+him. He reared the frame of nature, as a

+kind of spacious and august Temple, and placed

+man at first in it, as a Priest to the mouth of

+creation to offer prayers and praises continually

+before him. All inanimate things, as it were,

+silently worship him. It is man&rsquo;s business to render

+vocal their homage. He is not to be mute,

+but to speak forth the divine praises. In the earliest

+times, God had public worship offered to him,

+Gen. iv. 26. <i>Then began men to call upon the name

+of the Lord.</i> Then, began they, as soon as their

+numbers were adequate, to worship God publicly.

+A day for solemnizing public worship was

+instituted in Paradise. Gen. ii.&nbsp;1, 2, 3. <i>Thus

+the heavens and earth were finished, and all

+the hosts of them. And on the seventh day God

+ended his work which he had made: and he rested

+on the seventh day from all his work which he had

+made. And God blessed the seventh day, and sanctified it:

+because that in it, he had rested from all

+his work which God had created and made.</i> The

+appointment of a Sabbath implies the appointment

+of public worship. A Sabbath, or seventh

+part of time to be kept holy, necessarily includes

+the worship of God. For if he were not to be

+<i>publicly</i> honored and served by his people, in a

+collective capacity, why need there be a <i>day of

+rest</i> to be weekly celebrated by religious adoration

+and praise? And that the Sabbath was observed,

+and public worship performed by the

+Saints of the old world cannot be doubted by any,

+<span class="pagenum" id="p119">[p.&nbsp;119]</span>

+who believe that God had a seed to serve

+him, in that early age of the world. After the

+flood, we know that men publicly worshipped

+God. For we read of their erecting altars, in

+one place and another, where they removed or

+resided, and offered sacrifices and praises. Noah,

+who lived several hundred years before the

+deluge, and was the father of the new world,

+was a Preacher of righteousness. But the office

+of a Preacher cannot be executed without

+hearers. People must have assembled therefore

+at stated seasons, to hear him, and to join in

+worshipping God with him.</p>

+

+<p>When the moral law was given, God commands

+all to worship and serve him. The moral

+law was given to Israel as a people, and they

+were absolutely ordered to worship and serve, as

+a people, the true God, in distinction from all

+Idols. The first commandment points out the

+object of all religious prayer and praises. <i>Thou

+shalt have no other God before me.</i> They were to

+forsake all Idols. They were to own, acknowledge,

+and serve the God of heaven and earth.

+They were publicly, or as a people, to own,

+cleave unto, and worship him.&mdash;The second

+Commandment forbids all image-worship&mdash;all

+corruptions and mixtures of human invention

+in the worship of God. <i>Thou shalt not

+make unto thee any graven image, or any likeness

+of any thing that is in heaven above, or that

+is in the earth beneath, or that is in the water

+under the earth. Thou shalt not bow

+down thyself to them, nor serve them. For I the

+Lord thy God am a jealous God.</i> The reason

+which God gives, for prohibiting all Idol or

+<span class="pagenum" id="p120">[p.&nbsp;120]</span>

+image worship is his being jealous for his own

+honour. He will not give his glory to another,

+or have any competitor in worship. To worship

+Idols is directly to forsake and disown him.

+<i>The third commandment</i> prohibits all profaning

+the name of God, or his word, or works, or attributes,

+or any thing whereby he makes himself

+known. <i>The fourth specifies</i> the proportion

+of time, the stated season, and appoints the sabbath&mdash;or

+rather renews the appointment of it,

+for the original appointment was, at the close

+of Creation, when the six days of labour were

+ended. All these four commandments relate to

+the right worship and service of God&mdash;the true

+God; and are honoured with the name of the

+<span class="smcap">First table</span> of the law. The moral law begins

+with our duty to God. It is altogether fit and

+reasonable that it should begin with our duty to <span class="smcap">him,</span>

+who is the sum of all being and blessedness. Divine

+revelation puts every duty in its proper place. It

+does not let a less important one occupy the place

+of a more important one. Our first duty&mdash;is with

+him who is the <span class="smcap">first</span> of all beings, and infinitely

+the most glorious.&mdash;Can any deny that the

+worship of God is a moral duty, when so much

+of the moral law is taken up in commanding it,

+and regulating it? <i>Then one of them which was

+a lawyer, asked him a question, tempting him and

+saying, Master which is the great commandment of

+the law: Jesus said unto him, thou shalt love the

+Lord thy God with all thy heart, and with all thy

+soul, and with all thy mind. This is the first and

+great commandment.</i> Our Lord thought that the

+first duty of man was to love and serve God.&mdash;And

+that person must have a very perverted mind

+<span class="pagenum" id="p121">[p.&nbsp;121]</span>

+who can suppose, that the neglector of divine

+worship can be said, with any propriety, to

+love God.</p>

+

+<p>Again, The tabernacle was erected for the

+public worship of God. It was fashioned by divine

+order. The very form of it was given to

+Moses in the mount. Speaking of the various

+articles used in that wonderful structure, the

+command to Moses, is, <i>And look that thou make

+them after their pattern, which was showed thee

+in the mount.</i> The Tabernacle was the appointed

+place of public worship for the people of Israel,

+or God&rsquo;s visible professing people, in their

+travels through the wilderness. It continued to

+be the <span class="smcap">place</span> of public worship for the nation,

+till the <span class="smcap">temple,</span> one of the wonders of the world,

+was built by Solomon. Here God recorded his

+name. Here the people were commanded to

+come. The symbols of his divine presence were

+in this place. <i>And the Lord went before them by

+day in a pillar of cloud to lead them the way; and

+by night in a pillar of fire, to give them light: to

+go by day and night. He took not away the pillar

+of the cloud by day, nor the pillar of fire by night

+from before the people.</i> The glory of the God

+of Israel filled the Tabernacle, was over the mercy-seat.

+He promised them his blessing in the place

+of public worship. <i>In all places where I record

+my name, I will come unto thee, and I will bless thee.</i>

+After the people had gotten possession of the

+promised land, the Ark of the covenant was

+lodged in Shiloh, and there for a long time, the

+people celebrated divine service. When the

+temple was finished, Jerusalem was fixed upon as

+<span class="pagenum" id="p122">[p.&nbsp;122]</span>

+the permanent seat. Three times a year all the

+males were to appear before the Lord in Zion.

+After the captivity in Babylon the privileges of

+the <span class="smcap">sanctuary</span> were again restored. A second

+temple was built by Zerubbabel, and Israel continued

+to worship, at Jerusalem, until the Messiah

+came.</p>

+

+<p>On every Sabbath day, the law of Moses was

+read and explained by the appointed Teachers,

+and Songs of Zion were sung. When our Saviour

+was on earth, in Judea, there were Synagogues,

+at convenient distances, for public worship,

+and he honored the Sabbath and public

+worship by his punctual and constant attendance.

+<i>And Jesus came to Nazareth where he had been

+brought up; and as his custom was, he went into

+the Synagogue on the Sabbath day, and stood up for

+to read.</i> And even unto this day, the Jews continue

+the same practice of worshipping God publicly

+on their Sabbath-days. Isaiah prophesying

+of Gospel times says, <i>It shall come to pass that

+from one Sabbath to another all flesh shall come to

+worship before me saith the Lord.&mdash;On the first day

+of the week, when the disciples came together to

+break bread, St. Paul preached unto them ready to

+depart on the morrow, and continued his speech until

+midnight.</i> In places too numerous to be particularly

+cited, all men are directed to hear the

+word preached&mdash;to attend to it&mdash;to obey it.

+Jesus Christ called and sent his Apostles to

+proclaim the good news of Salvation. They universally

+attended the worship of God&mdash;prayed&mdash;preached&mdash;and

+in religious songs, celebrated

+the divine praises. And we find it has been the

+invariable custom of Christians, from the times

+<span class="pagenum" id="p123">[p.&nbsp;123]</span>

+of the Apostles, down through all ages, and in

+all countries to the present day, to convene for

+public worship, in God&rsquo;s <span class="smcap">sanctuaries</span> and

+<span class="smcap">houses</span> of prayer, from week to week, on the

+Lord&rsquo;s day. And we are now, this day, in

+God&rsquo;s house, for the same purpose. It is more

+indeed owing to the institution of public

+worship, than any thing else, that we now enjoy

+the Christian Religion; that it has not long ago

+been lost. Upon the whole, by public worship

+the interest of the Gospel is supported&mdash;the

+communion of saints preserved&mdash;and the kingdom

+of the Redeemer enlarged.&mdash;&mdash;</p>

+

+<p>&nbsp;</p>

+

+<p><span class="pagenum" id="p125">[p.&nbsp;125]</span></p>

+<h3 class="tdc" id="d6"><span class="gesspert">DISCOURSE</span> VI.</h3>

+

+<hr />

+

+<p class="bq">The duty of public worship, and its beneficial

+tendency.</p>

+

+<p class="tdc"><span class="gesspert">MATTHEW</span> iv.&nbsp;10.</p>

+

+<p class="bq"><i>Then saith Jesus, get thee hence Satan, for it is

+written Thou shalt worship the Lord thy God,

+and him only shalt thou serve.</i></p>

+

+<p>As the stated public worship of the supreme

+being is the great support of Virtue and

+Religion in the world, and the means of strengthening

+and increasing them in particular souls,

+my design was, with the divine assistance, to

+give you, in as short a compass as may be, a

+general view of the subject, an account of what

+the scripture says and requires, concerning our

+obligation constantly to attend upon it, on the

+Lord&rsquo;s day, unless real necessity may be pleaded;

+or such an excuse may be offered as will justify

+us, at the bar of Conscience, and at the bar of

+the final Judge.</p>

+

+<p>What was proposed in discoursing upon the

+words of the text was&mdash;to prove the duty of public

+worship.&mdash;&mdash;</p>

+

+<p>And then to illustrate the beneficial tendency

+of it.</p>

+

+<p><span class="pagenum" id="p126">[p.&nbsp;126]</span>

+In the preceding discourse, we entered upon the

+proof that it is an indispensable duty statedly to

+worship God with our fellow-men. This we

+attempted by two arguments, <i>first,</i> from the

+principles of reason&mdash;and <i>secondly,</i> from the many

+plain and clear intimations of the word of

+God.&mdash;We pass, thirdly, to observe that, had

+not God intended that his people should statedly

+honour his name by public worship, he

+would never have instituted the Christian Ministry.

+That he has appointed such an order of

+men, is as plainly revealed as any truth or doctrine

+can be revealed. He calls and qualifies

+them for the important work. He commissions

+them. The qualifications for the ministerial

+work and duty are frequently and largely described.

+The particular manner, in which they

+are to be separated to the work, or invested with

+the office of the evangelical Ministry, is marked

+out. None who seriously believe in the divine

+authority of the scriptures, can either deny or

+dispute the institution of the sacred order, or appointment

+of stated Pastors to be continued, in

+the Churches, till the second coming of our

+Lord Jesus Christ. Most full and express to

+this purpose are the following passages. <i>And he

+gave some Apostles: and some prophets: and some

+evangelists: and some Pastors and teachers; for

+the perfecting of the saints, for the work of the

+Ministry, for the edifying of the body of Christ:

+till we all come in the unity of the faith, and of the

+knowledge of the son of God, unto a perfect man,

+unto the measure of the stature of the fulness of

+Christ.&mdash;Go ye, teach all nations baptizing them,

+and teaching them to observe all things whatsoever

+I have commanded you&mdash;and Lo! I am with</i>

+<span class="pagenum" id="p127">[p.&nbsp;127]</span>

+<i>you always: even unto the end of the world.</i>&mdash;Again;

+<i>go ye into all the world, and preach the Gospel

+to every creature. He that believeth and is

+baptized, shall be saved, but he that believeth not,

+shall be damned.</i> The Apostle Paul seems to

+make a constant attendance on the preached word

+a necessary mean of the conviction and conversion

+of sinners. <i>Whosoever,</i> says he, <i>shall call upon

+the name of the Lord shall be saved. How then,</i>

+adds he, <i>shall they call upon him of whom they

+have not heard?</i> or <i>hear without a preacher?</i> And

+so he concludes, <i>faith comes by hearing, and

+hearing by the word of God</i> preached.</p>

+

+<p>Priests and prophets were appointed to minister

+in holy things in the Jewish Church. The

+Jews were bound in duty to attend upon their

+ministrations. A <span class="smcap">temple</span> was built, by divine

+order; public prayers were to be offered in it;

+Sacrifices were to be attended; and other religious

+ceremonies to be performed. But how

+absurd was all this: if the people were not to

+resort to this Temple, to unite in these prayers,

+and to engage in the other religious offerings?

+Was it not expressly commanded that the <span class="smcap">law</span>

+should be read on the Sabbath day? But to what

+end could this be, if the people were not to hear

+it? Did not God, in an extraordinary manner,

+by his spirit, raise up a succession of prophets in

+the Jewish Church, and send them forth with his

+messages to the people to warn, reprove, and instruct

+them? Is not the necessary consequence

+that the people were to convene to hear their

+warnings, or the word of the Lord? In the gospel-dispensation,

+God has appointed ordinances

+of worship. His ministering servants are to preach

+<span class="pagenum" id="p128">[p.&nbsp;128]</span>

+his word faithfully&mdash;to take heed to their doctrine&mdash;to

+deliver sound doctrine: they are to

+teach all nations. But how can they discharge

+their duty, if people be not obliged constantly to

+attend to their teachings?</p>

+

+<p>4. The obligation statedly to worship God in

+public may be argued from the frequent injunctions,

+in the Gospel, to <span class="smcap">hear</span> the word dispensed.

+The parable of the <i>Sower,</i> with our Lord&rsquo;s

+own exposition of it, were there no other scripture-argument,

+would be sufficient to satisfy every

+reasonable mind that an order of men are

+appointed to preach the Gospel, and that the

+people are indispensably obliged to assemble themselves

+together to hear the word preached, and

+to join in all the acts of public worship. The

+<i>sower</i> is the appointed and duly authorized Preacher.

+The seed sowed is the doctrines or truths

+of the Gospel. The different soils represent the

+various sorts of hearers. Those who wisely and

+duly improve the precious advantages of a

+preached Gospel, are those who receive the seed

+into good and honest hearts. Our Lord reminds

+all, of the duty and importance of rightly hearing

+the word of the Kingdom, <i>Who,</i> says he, <i>hath

+ears to hear let him hear.</i> He tells all people to

+take heed how they <span class="smcap">hear.</span> <i>Take heed therefore

+how ye hear.</i> But in order to hear, they must

+be where the word is to be dispensed. How

+much he prized the duty of a constant and faithful

+attendance upon a preached Gospel, we learn

+from his own mouth. <i>And he answered and

+said my Mother and my brethren are these which

+<span class="smcap">hear</span> the word of God and do it.</i> A beatitude is

+pronounced upon such as <i>hear</i> and keep the word

+<span class="pagenum" id="p129">[p.&nbsp;129]</span>

+of God. <i>But he said, yea rather blessed are they

+that <span class="smcap">hear</span> the word of God and keep it.</i> If they

+hear it, they must be where it is appointed to be

+dispensed. St. James directs us to be swift to

+hear, which must imply that we be solicitous and

+careful to be in the place, where the word is to

+be preached. <i>Wherefore,</i> continues he, <i>lay apart

+all filthiness and superfluity of naughtiness, and

+receive with meekness the engrafted word which is

+able to save your souls. But be ye doers of the

+word, and not <span class="smcap">hearers</span> only, deceiving your own

+selves. For if any be a <span class="smcap">hearer</span> of the word, and

+not a doer, he is like unto a man beholding his natural

+face in a glass.</i> The duty of hearing the

+word of God dispensed in his sanctuary, is often

+enjoined in scripture upon all people, whether

+old or young, high or low, rich or poor. And

+this duty involves in it, or necessarily presupposes

+the whole of public worship. Such persons

+as think themselves too knowing, or too

+exalted, or too important, or such as through

+prejudice, or indolence or disregard of all Religion

+refuse, to appear before God in his house

+on the Sabbath to hear the word, and join in

+other Lord&rsquo;s-day solemnities, do what in them

+lies to discredit the public exercises of Religion,

+and are responsible to him, who will be their final

+Judge. The sin of neglecting public worship&mdash;of

+profaning the Sabbath&mdash;or forsaking

+divine ordinances is seldom viewed, as it ought

+to be, as heinous in its nature, and pernicious

+in its tendency.</p>

+

+<p>5thly. The duty of public worship may be

+argued from the institution of a Gospel-Church

+and the holy sacraments, baptism and the Lord&rsquo;s

+<span class="pagenum" id="p130">[p.&nbsp;130]</span>

+supper. The very nature of a Gospel-Church,

+implies the obligation of the stated worship of

+God in public. The Christian ordinances of

+baptism and the Eucharist necessarily include

+public worship. If divine ordinances are to be

+dispensed&mdash;if the friends of religion are to bind

+themselves to serve, love, and fear God, by covenant

+vows and a profession of religion, they

+must meet together for this purpose. How could

+the ordinances of God be administered, if his people

+were not to assemble themselves together to

+enjoy them? The institution of the Christian

+Sabbath is also a clear proof of the obligation of

+stated public worship. If God have ordained

+one day in seven, to be employed in religious

+duties, his people are to sanctify it, or use it for

+the ends, for which it was appointed. They are

+to convene together to pray unto him, to praise

+his name, to celebrate his ordinances, and to

+attend to his word. All these institutions, therefore,

+are connected. If one be denied, the others

+cannot be retained. They must all stand or

+fall together. If we give up one, we must, to

+be consistent, give up all.</p>

+

+<p>Having now, at some length, proved the duty

+of stated public worship, we shall, as proposed,

+endeavour to illustrate its importance, in the

+Christian system, and its beneficial tendency.</p>

+

+<p>In order to see, in a clear and forcible manner,

+the great importance and beneficial tendency

+of public worship, we will consider the purposes,

+for which it was instituted by a wise and

+gracious God. These are three: Man&rsquo;s present

+and temporal happiness: his spiritual and

+eternal happiness; and the divine glory.</p>

+

+<p><span class="pagenum" id="p131">[p.&nbsp;131]</span>

+1st. In the institution of public worship, a wise

+and merciful God, had in view man&rsquo;s present

+and temporal happiness. This is a very important

+end, but is the least so of the three now

+to be illustrated. Could mankind be convinced

+of this, and really feel it in a proper manner,

+we should see a reformation in their conduct&mdash;our

+congregations would be full&mdash;our Churches

+crowded&mdash;and the holy Sabbath better observed.

+The ardent wish is to be happy. The general

+enquiry is who will show us any good? How

+may our interest be secured and advanced?

+While I am therefore pleading for the honours of

+God&rsquo;s holy name and worship, in the Sanctuary;

+I consider myself, and hope to be able to make

+it appear so, as pleading human happiness. All

+must, then, attend carefully to what promises

+to be for the benefit of all. Though few truths

+be more certain, than that public worship is designed

+and calculated to promote the real welfare

+of civil society, or present temporal happiness

+of man, yet very sanguine hopes of making

+a deep impression of this most pleasing doctrine

+upon the mind cannot be entertained. It is extremely

+difficult to induce people to believe that

+any part or duty of Religion will yield them a

+present profit, or be most for their present interest.

+But our present as well as future good is

+aimed at undoubtedly by public worship. An

+unnecessary restraint or burden was never imposed

+on man by his munificent Creator. God

+consults our happiness in his Providence and

+word, and in the whole frame of Christianity.

+<i>Those that honor me,</i> says he, <i>I will honor,</i> but

+<i>they that despise me, shall be lightly esteemed.</i> If

+we honor him with our substance, he will not

+<span class="pagenum" id="p132">[p.&nbsp;132]</span>

+forget to bless us. <i>Honor the Lord with thy substance,

+and with the first fruits of thine increase,

+so shall thy barns be filled with plenty, and thy

+presses shall burst out with new wine.</i></p>

+

+<p>The peace, the order, and the well-being of

+society are intended in the Gospel.&mdash;The Religion

+which it exhibits, is profitable unto all

+things, having the promise of the life that now is,

+as well as that which is to come. It is calculated,

+in its whole frame, its duties, doctrines, and

+ordinances, to secure the rights of man&mdash;to

+promote freedom, to make mankind happy on

+earth, as well as blessed in heaven. Its tendency

+to promote our present good deserves to be

+numbered among its excellencies and the evidences

+of its divinity. Indeed, rightly understood,

+there is no part of it, nor any of its duties, but

+tend to advance our well-being in this world.&mdash;If,

+in other Countries where it is known, it have,

+in any measure or degree, injured society, the

+evil is to be imputed not to its nature or original

+design, but to superstition, or to the corruptions

+of it. For in many countries where it is

+known, it has lost its native simplicity and proper

+glory. It is so disfigured and distorted that,

+if the first heralds of it, were now to revisit the

+earth, they would not even know, that what is

+called the Christian Religion, in some countries,

+and among some sects, was pretended to be the

+religion which they preached, and the truth of

+which, they sealed with their own blood.</p>

+

+<p>If, in other Lands, ecclesiastical tyranny and

+persecution have reigned, and the rights of conscience

+have been invaded and trampled upon,

+still in our country, there is not a single vestige

+<span class="pagenum" id="p133">[p.&nbsp;133]</span>

+of this. All enjoy universal toleration. Civil

+government is not incorporated with the Church.

+In America there is nothing of the nature of a

+Hierarchy. The religion of Jesus Christ stands

+upon its own basis. Happy Land! It is our

+favoured lot, my fellow Christians, to live in a

+country which has the honor of exhibiting the

+first instance the world ever saw, of a civil Government

+established upon the broad basis of equal

+and universal liberty. Religion sheds indeed

+a most benign influence on society. Civil

+government and true liberty receive support and

+authority from it. It enforces all good laws by

+the powerful ties of conscience. It breaths forth

+ardent prayers to almighty God for the tranquillity

+of the public&mdash;for the divine smiles to rest on

+rulers and ruled&mdash;and on all the various orders of

+the community&mdash;that vice and all land-defiling sins

+may be suppressed&mdash;and that the righteousness

+which exalteth a nation may flourish. Besides

+one essential part of Religion is morality. There

+can be no true Religion without morality. And

+the more morality is taught, recommended and

+practiced, the more prosperous will be civil society&mdash;the

+more strengthened in its kind purposes

+will be civil government&mdash;the more respected

+will be the laws against vice and injustice&mdash;the

+more esteemed will be civil rulers&mdash;the more sober,

+regular, and industrious will be the whole mass of

+the citizens. Public worship may fitly be termed

+the school of morality.&mdash;The weekly instructions,

+delivered to attentive audiences, on the Lord&rsquo;s

+day, on the duties of morality, have an unknown

+effect, an insensible influence upon the general

+morals of the people. As a people we do not

+realize the singular temporal blessings derived

+<span class="pagenum" id="p134">[p.&nbsp;134]</span>

+from public worship. The instructions of God&rsquo;s

+house tend to enlarge the mind&mdash;to promote

+charity, peace and benevolence, and of course

+our best temporal interest. They are adapted to

+soften the heart and liberalize the soul. They

+adorn the social life; they are well calculated to

+render man benefit&mdash;friendly, and compassionate&mdash;diligent

+in his calling&mdash;faithful to his word&mdash;punctual

+in his dealings&mdash;sensible to the misfortunes

+of others&mdash;a good Christian&mdash;and from a good

+Christian to a good member of civil society the

+transition is easy. Were there, as the Atheist

+pretends to believe, no other world besides this

+or were death to be the final extinction of the

+living principle, it would be wise in a people statedly

+to attend public worship, as an excellent

+expedient to advance the dearest interests of society.&mdash;I

+have enlarged a little upon this idea,

+that public worship is designed to promote man&rsquo;s

+present temporal happiness; because I deem it

+an important one, and because it is seldom enlarged

+upon.</p>

+

+<p>2dly. Another and the great end of public worship

+is man&rsquo;s spiritual future and eternal happiness.

+Between his temporal and spiritual happiness

+there is no room for comparison. As

+much above the former is the latter as heaven

+is above the earth. Our spiritual happiness claims

+from us our first, our greatest, and chief attention.

+It is as much to be preferred to our present

+interest as the soul is to be preferred to the

+body. Hence the exhortation, <i>labour not for the

+meat that perisheth, but for that which endureth

+to everlasting life.</i> What is it to be happy for a

+few fleeting days on earth, to being blessed in

+<span class="pagenum" id="p135">[p.&nbsp;135]</span>

+heaven to all Eternity! Even were we to gain

+the whole world, and lose the soul, we should be

+infinite losers. God has instituted public worship

+on purpose that we might be saved from sin

+and misery: that we might attend supremely to

+our highest, our spiritual well-being:&mdash;that we

+might know the truth:&mdash;that we might be blessed

+while we live:&mdash;and blessed when we shall

+come to die: and reside after death in his kingdom

+forever. It is the principal mean, appointed

+by infinite wisdom and goodness, to awaken,

+to convince, to convert the sinner&mdash;to comfort

+and establish the saint; to instruct&mdash;to guide&mdash;to

+save us from error&mdash;to animate us in duty.

+The truths to be dispensed, in the sanctuary, are

+God&rsquo;s truths&mdash;the word preached is his word&mdash;not

+human opinions or traditions&mdash;or dreams of

+philosophy; the ordinances administered are also

+his holy ordinances. The divine word is

+powerful and penetrating. It is purifying and

+enlivening. It is compared to things most powerful&mdash;to

+<i>fire</i> that melteth&mdash;to a <i>hammer</i> that

+breaketh in pieces the flinty rock&mdash;to a sharp

+<i>two edged sword</i>&mdash;to <i>incorruptible seed that liveth</i>

+and <i>abideth</i> forever. The word to be dispensed

+is morally adapted to accomplish all its own purposes&mdash;to

+impress the conscience, to call up attention&mdash;to

+reprove for sin&mdash;to convince&mdash;to

+enlighten&mdash;and to console the mind. The grace

+and spirit of God are, moreover, promised to

+render it effectual. God will not suffer his own

+means to fail of success. He will clothe them

+with an almighty energy. Where he hath recorded

+his name, there he will meet with and bless

+his assembled people. Zion of old, we are informed,

+was the birth-place of saints. <span class="smcap">There</span>

+<span class="pagenum" id="p136">[p.&nbsp;136]</span>

+they received light and were comforted. This

+man and that man we are told were born in her.

+By public worship <i>there</i> performed, souls were

+quickened&mdash;God was honoured&mdash;truth was promoted&mdash;and grace

+divine manifested. The great

+End of public worship is to promote man&rsquo;s future,

+spiritual happiness&mdash;to bring him to pardon&mdash;to

+sanctify him&mdash;and to meeten him for the joys

+and glories of the heavenly state.&mdash;</p>

+

+<p>3dly. God, also, instituted public worship to

+advance his own glory. This is his highest aim

+in all things. His ultimate end in Creation,

+Providence and Redemption. For his sake or

+to manifest his praise all things are, and were

+made. <i>Thou hast made all things and for thy

+pleasure they are, and were made.</i> Of him, as the

+original cause, through him as the grand Preserver,

+and to him as the ultimate end are all things:

+to whom be glory forever. That which is of

+the greatest worth or importance, no doubt, will

+by him be first of all regarded, and regarded exactly

+according to its worth. The divine glory

+is certainly, in reason&rsquo;s view, infinitely the most

+worthy object. And, of course, it is infinitely

+fit that God should make it his highest aim. It

+is of more worth than the whole universe. All

+nature had better go to ruin, than God&rsquo;s honour

+be stained. And what <span class="smcap">he,</span> who is the wisest of

+all beings, steadily pursues as his ultimate end,

+ought to be the highest object with all intelligent

+Creatures, whether in heaven or on earth.

+In saving man doth the divine glory shine with

+an attractive splendor.&mdash;When the sinner repents&mdash;when

+he submits to a holy and sovereign God&mdash;when

+he is pardoned&mdash;when he is sanctified&mdash;when

+<span class="pagenum" id="p137">[p.&nbsp;137]</span>

+he is justified&mdash;the divine glory is illustriously

+displayed. And public worship, in a peculiar

+manner, honours God. Those who attend

+upon it testify publicly to the world, their

+belief in his existence, trust in his mercy, dependence

+upon his goodness, obedience to his laws,

+subjection to his authority and acknowledgement

+of all his glories. When we convene in

+the Courts of the Lord, to pray unto him, and

+praise his name, we do as much as declare to all,

+that we are not ashamed to own and serve him

+as our God and king, and by our example invite

+others to give him the glory due upon his name.

+That God considers public worship as honouring

+him is evident from his terming the habitation

+of his house, <i>the place where his honour dwells;</i>

+that is, where he is honoured in a special manner.&mdash;Moreover

+we are told, that <i>he loveth the

+gates of Zion more than all the dwellings of Jacob.</i>

+Praying families he loves; but praying worshipping

+Assemblies he loves more, because he receives

+a larger tribute of glory from them.&mdash;&mdash;</p>

+

+<p>To show the greatest importance and beneficial

+tendency of public worship, some further particulars

+may be pertinently added. Its happy

+effects are many and great. Could I describe

+them, in their beauty and glory, every heart

+would be warmed, every ear would listen, every

+tender emotion would be excited.</p>

+

+<p>In general, we may be certain that God would

+not have ordained public worship, had it not

+been necessary, useful and wise; had it not been

+for our good in time, and in Eternity. Neither

+his wisdom, nor goodness, nor justice, nor mercy

+<span class="pagenum" id="p138">[p.&nbsp;138]</span>

+would require us to do what would, when

+done, be of no service or benefit to us in particular,

+or of any importance to the world at large.&mdash;</p>

+

+<p><i>One happy effect</i> of public worship is to prevent

+Religion from being lost in the world. If

+ever mankind be brought to a steady, regular,

+punctual, and conscientious attendance upon it,

+they must be convinced of its beneficial tendency

+both on the mind and the morals. The real

+friend of the Gospel and its benevolent System

+of principles and duties wants no aid from superstition,

+or fanaticism. He wishes the promotion

+of no Religion, which is not genuine and rational.

+People are not made better by any superstition,

+or wild and irrational practices. If public

+worship be not adapted to benefit society, to secure

+and advance its best interest, its peace and

+order; if it be not calculated to make us better

+men&mdash;better citizens&mdash;better members of civil

+society; if it have no natural adaptedness to do

+us good in every relation in life, in every station&mdash;in

+every condition, it can answer no very valuable

+purposes, as to this world in respect to

+civil government or our temporal happiness.

+People at large will entertain no cordial esteem

+for its duties, or exert themselves statedly to attend

+upon it, unless we can offer arguments sufficient

+to satisfy them of its great advantage.

+To prove that the supreme Being hath most expressly

+instituted it, and that he most solemnly

+requires all, of every rank and station, to a punctual

+attendance upon it, is not enough. This

+we can easily do. This often hath been done.

+But the most material point of all, on this subject,

+is to convince the mind that it hath a most

+<span class="pagenum" id="p139">[p.&nbsp;139]</span>

+happy beneficial tendency not only to secure our

+future, but to promote our present felicity. Unless

+we can lay before people, considerations of

+sufficient weight, to impress their minds with a

+deep affecting sense of its great importance and

+good effects, they will not feel the obligations

+to attend upon it, in such a manner, as will be

+influential on their practice. They will treat it

+as of little consequence in itself, or to the community.

+They will speak of it in terms either

+of disrespect or reproach; they will infrequently

+attend upon it, or wholly retire from it.&mdash;Hath

+it then any happy effects on the minds and

+morals of a people, or hath it not? Is it of any

+advantage?&mdash;Or is it of so much advantage as

+to make it highly expedient&mdash;and not only highly

+expedient but an indispensable duty to repair

+statedly to places of public worship, and join in

+all its holy exercises? Let us go into a large and

+candid enquiry. Let us attend to the arguments,

+which shall be offered, without any prejudice,

+or unwillingness to be convinced. Let us

+receive light when presented: hear patiently,

+and weigh carefully reasons when offered. A

+prejudiced mind is not in a situation to admit

+conviction. A real and inward dislike of Religion,

+will prevent our hearing an argument,

+as we ought to hear it, the design of which, is to

+honor and recommend any important branch or

+interesting duty of it. If we really hate Religion,

+and have no regard to principles of morality,

+we are prepared to treat with scorn all arguments

+in favour of any of its duties, though

+the arguments be altogether rational and fully

+conclusive.&mdash;</p>

+

+<p><span class="pagenum" id="p140">[p.&nbsp;140]</span>

+Public worship is directly calculated to preserve

+religion in the world, or to prevent it from

+being lost, and is, therefore, of the greatest moment

+and most beneficial tendency. This consideration

+will have no effect upon any, who do

+not esteem Religion both necessary and important.

+For if it be a fiction, a mere fable, it ought

+to be disesteemed by all, and expelled from the

+world, and of course that which tends to prevent

+its being lost, would on this supposition, be really

+of pernicious tendency. To all who admit

+the reality of religion, whatever hath a tendency

+to preserve it, must be exceedingly dear. And

+they will be cordially attached to it. As long as

+public worship is honored and maintained, religion,

+the holy scriptures, and morality will be

+honored, likewise, and maintained: will be esteemed

+and admired. They can never be lost

+as long as a Christian Ministry and a Christian

+worship are regarded. There is no other way,

+possibly, in the nature of things, to extirpate

+the true religion from the earth, but to pull

+down all the Altars of God&mdash;to rase to the

+ground all the temples of the Most High&mdash;to

+prevent or forbid all worship of the Deity in public.

+And the spirit of the present day which

+hath gone forth against the <i>corrupt governments</i>

+in Europe, or the <i>thrones</i> of Kings, wages war

+also against the <i>Altars</i> of God. It makes no

+discrimination between gross superstition and rational

+religion. By ridicule, by insult, by impious

+scoffs, the enemies of morality and the

+Gospel are exerting all their malice and power

+to induce people to treat all religion as a mere

+human contrivance, and to leave the temples of

+God to moulder down, forsaken and despised.

+<span class="pagenum" id="p141">[p.&nbsp;141]</span>

+Julian, a Roman Emperor, surnamed with great

+justice the Apostate, was a very cunning and

+subtle man. He had great abilities. He was a

+philosopher. After he became an unbeliever,

+and openly renounced the Christian religion, he

+resolved to annihilate it, to expel it, name and

+thing, from the world. And there are too many,

+in this age, who ardently wish he had succeeded.

+As the only probable mean to accomplish

+his purpose, he deposed all Christian Ministers,

+and prohibited, by his imperial authority,

+all public worship. The pagan Priests he honored

+every where, and highly distinguished them

+by his favor. The temples of God he turned

+into <i>shrines</i> for pagan Idols. Lectures on the

+Platonic philosophy succeeded to the exhibition

+of Gospel doctrines and divine ordinances. And

+had not <span class="smcap">that Being,</span> who is wiser than the

+wisest, and who, with infinite ease, frustrates the

+counsel of man, interposed, and raised up a successor

+to the imperial Dignity who was a cordial

+friend to the Gospel of the Saviour; the artful

+Apostate would have done, what all enemies of

+christianity wish had been done, wholly extirpated

+it. But Jesus of Nazareth, the despised Galilean,

+the doctrines of the cross, have triumphed.

+The gates of hell, Satanic and human malice,

+cannot prevail. The Christian Religion has

+lived, in spite of all opposition&mdash;and will live to

+the End of the world. Under Providence, the

+continuance of it, to this day, is to be chiefly, if

+not wholly, ascribed to public worship and divine

+institutions. Drop all public worship, and

+religion is supplanted. Probably the holy scriptures

+would never more be translated&mdash;if preserved,

+at all, in their original languages, it would

+<span class="pagenum" id="p142">[p.&nbsp;142]</span>

+be in the cabinets of the curious. To public

+worship, then, are we mainly indebted, that religion

+is not lost, in the waste of time, the revolutions

+of the arts and sciences, the confusion

+and wreck of kingdoms, the wars and public

+calamities of nations, the vices of men, and the

+multitude of idolatrous rites.</p>

+

+<p>&nbsp;</p>

+

+<p><span class="pagenum" id="p143">[p.&nbsp;143]</span></p>

+<h3 class="tdc" id="d7"><span class="gesspert">DISCOURSE</span> VII.</h3>

+

+<hr />

+

+<p class="bq">The duty of public worship, and its beneficial

+tendency.</p>

+

+<p class="tdc"><span class="gesspert">MATTHEW</span> iv.&nbsp;10.</p>

+

+<p class="bq"><i>Then saith Jesus, get thee hence Satan, for it is

+written; Thou shalt worship the Lord thy God,

+and him only shalt thou serve.</i></p>

+

+<p>Among all the visible Creatures, it is

+man&rsquo;s peculiar excellency, that he is capable

+of considering and worshipping his Maker

+and was made for that purpose. Your attention

+is again called therefore to the duty and

+beneficial tendency of public worship.&mdash;We have

+already largely argued the duty of it from reason

+and scripture, the two great sources of moral

+and religious knowledge.&mdash;The beneficial tendency

+of it we urged from a consideration of the

+purposes, for which it was instituted; which

+were these three, man&rsquo;s present and temporal

+happiness:&mdash;his future spiritual and eternal happiness:

+and the divine glory.&mdash;Its beneficial

+tendency we likewise argued from this consideration,

+that it is an excellent expedient to prevent

+Religion from being lost in the world.

+There will never be much serious godliness among

+any people or in any family, where public

+<span class="pagenum" id="p144">[p.&nbsp;144]</span>

+worship is lightly esteemed, or generally neglected.

+For it is an excellent expedient to keep

+alive on the mind a sense of Religion, and our

+obligations to a gracious and holy God.</p>

+

+<p><i>This is the second consideration</i>, which will be

+urged, to illustrate the great utility of public

+worship.</p>

+

+<p>No man who has any just views of the nature

+and importance of Religion, can be indifferent

+about the state of it, among those with whom he

+lives, and in the place where divine providence

+has cast his lot, and where he expects to spend

+the remnant of his days. If he desire to have it

+flourish, to see morality honoured, and the happiness

+of others increased, he must be a firm

+friend to the public worship of God. He who

+treats his Maker with intire neglect, or disowns

+the obligations he is under to him, will treat his

+fellow-men with scorn, and make light of the

+obligations he is under to them. Without public

+worship God would soon be forgotten, and

+Religion lost among us. If man be once released

+from the obligations of Piety, no other will

+bind them: there will be no mutual trust and

+confidence among us: yea, society would be dissolved.

+The fear of God is the principal support

+of government, and of the peace and good

+order of the world. The more godliness there

+is among us, the more honesty, industry, and

+sobriety there will be. Nothing but religious

+principles will restrain men from secret wickedness,

+controul the licentiousness of the Great,

+who think themselves above law; and curb the

+wild passions of the people. And as there is no

+probability that Religion will ever flourish, or even

+<span class="pagenum" id="p145">[p.&nbsp;145]</span>

+subsist among us, without public worship, it

+is very desirable it should be constantly and faithfully

+attended upon for the good of our country;

+that we may become a sober, virtuous nation,

+and God may not be provoked, to send upon

+us destroying judgments, or still more severely

+chastise us. Let every one then, who wishes

+well to the interests of his country, shew it, by

+diligence in attending upon the duties of Piety in

+God&rsquo;s Courts. We hear many express themselves

+very high on the subject of honesty and

+faithfulness to promises. And too much cannot

+be spoken in praise of these. They are the

+pillars of public order. But in what way are we

+to expect, that the great body of people will be

+honest, sober, industrious, temperate, and faithful?

+In the omission, or in the practice of the

+duties of public worship? Can we hope that they

+will be regular, sober, honest members of civil

+society, while they despise the duties, which they

+owe to God, in his sanctuary, on his holy Sabbaths?

+If we flatter ourselves that this will be

+the case, we discover our want of wisdom, and a

+true knowledge of human nature. We may as

+well look for the streams to flow, when the fountain

+is dried up. Will the rose blossom and send

+forth its fragrance, when the root is decayed?

+some will tell us notwithstanding, that they have

+constantly attended public worship, for many

+years together, and still have never found any

+happy effects either on their minds or lives.

+They fail not, also, to add that others, in the

+circle of their acquaintance, are constant in appearing

+before God in Zion, who are very bad

+men, who practise all manner of wickedness.

+<span class="pagenum" id="p146">[p.&nbsp;146]</span>

+To what purpose, they ask, is it, then, to be constant

+in the duties of public worship on the Sabbath,

+if the week be spent in dishonesty, idleness,

+falsehood, and vice?&mdash;It would be perfectly safe

+to risk our cause in an appeal to experience or

+fact. Let us examine the lives and conduct of

+those, who make conscience of the duty of public

+worship, and those who deny or neglect it altogether.

+Every one who is capable of observation

+knows the difference. So true is this,

+that it is a common remark that no one denies

+or deserts public worship, but he falls into some

+vice, some scene of iniquity. He has done that

+which makes him ashamed to see his fellow-men,

+and join in worshipping God with them.

+Atheists and Libertines renounce the duty. They

+reproach it, and display all the bitterness of malice

+against it. Some, it is granted, are never

+seen, or seldom seen, within the walls of a

+Church, who are still honest and upright in their

+dealings&mdash;and against whom the charge of immorality

+and profaneness cannot be justly laid.

+Others may omit the duty, through mere sloth

+or negligence, or some prejudice or pique. But

+when candor has made this concession, it must

+stop. I would wish to wound the feelings of no

+man&mdash;much less to bring in a false accusation.

+However truth is sacred, and must not be given

+up.&mdash;Are not sabbath-breakers&mdash;look round and

+see, and judge righteous judgment, are not neglectors

+of the duties of Piety in God&rsquo;s house,

+generally profane and immoral? Do they not

+too often prove, by their conduct, that they have

+no principle?</p>

+

+<p>If any still object and say, &ldquo;I have attended

+constantly for a succession of years, and have

+<span class="pagenum" id="p147">[p.&nbsp;147]</span>

+found no real good effect on my heart or conduct.

+I am as much averse to religion as ever:

+as dishonest and unjust as ever: as ignorant

+and blind as ever, having no knowledge

+of one duty, doctrine, ordinance, or virtue of

+Religion&mdash;as profane, as hard-hearted, as unkind,

+as brutal in my manners and temper as

+ever, as intemperate and villainous as ever. I

+therefore am resolved, I will never go to public

+worship again. I have gotten no good. Public

+instructions have never taught me any thing. I

+know no more of the subject of Religion and

+morality, than if I had never heard one word

+about them. I have no more conscience about

+duty, or seriousness, than if I had never

+been urged and importuned to become an upright

+and good man.&rdquo; Is this really the case?

+Can any one make this confession consistently

+with truth? If so, your situation is indeed awful

+and alarming. The tear of commiseration may

+be shed over you. If you have any sense or reason,

+you must tremble. An immediate reformation

+is now incumbent on you. You have not

+a day or moment to lose. But can you think

+this a valid objection against the importance and

+happy advantages of public worship? It is a full

+proof of your own guilt and iniquity, but no

+proof against the duty of a constant attendance

+upon the holy solemnities of Zion. But let me

+expostulate a moment with you. I feel an uncommon

+solicitude for you. Give me leave to

+ask, how do you know that public worship has

+been of no benefit to you? Can you possibly tell

+how bad you would have been, or how much

+more vile and abominable, or ignorant and abandoned,

+you would have been, than you now

+<span class="pagenum" id="p148">[p.&nbsp;148]</span>

+are, if you had always refused to attend public

+worship? You might have been in the midst of

+almost all evil. You have been under great restraint.

+If you be not sensible, that you ever

+received any instruction or one idea of christian

+doctrine, still you may have acquired much religious

+knowledge, and gained much strength against

+temptations and sins, and not be sensible of

+it. We imperceptibly acquire knowledge and the

+habits of moral honesty. Perhaps, by attending

+public worship, you have been saved from those

+open sins, which would have destroyed your reputation,

+and ruined you, both for this world and

+the next. But further, permit me, or rather suffer

+conscience to do its friendly office, and ask

+you, if you have never gotten any good at all by

+public worship, was the fault yours, or was it

+not? Where is the blame to be fixed? Somewhere

+it must lie: for it is exceedingly great.&mdash;When

+you have been in God&rsquo;s Sanctuary, did

+you never hear one proper prayer offered to the

+throne of grace, did you never hear from any

+one, a discourse that contained, at least, some

+moral or religious truth, some really Gospel-doctrine,

+something to regulate your morals, to

+enforce duty, to invite you to love, fear, and

+serve God, to do good to man, and to live a pious

+and holy life? Is it possible for you to say,

+you never heard one prayer, or one discourse,

+that had any truth or knowledge in it? If you

+have heard both pious prayers, and edifying discourses,

+what is the reason you have gotten no

+good? The blame is yours. Have you not been

+prejudiced? Have you not been careless and inattentive?

+Have you not been stupid and thoughtless?

+How unreasonable then is your conduct in

+<span class="pagenum" id="p149">[p.&nbsp;149]</span>

+objecting against public worship! How foolishly

+do you act to forsake God in his worshipping

+Assemblies? A man sick unto death calls an eminent

+Physician. The Physician repairs in haste

+to the chamber of the sick. He hears his groans,

+he critically examines his case. He prescribes

+the only proper and effectual remedies; and retires.

+The patient refuses, after viewing them

+to apply them. But he insists upon it, that the

+physician is unskillful, and the means ineffectual.

+The disorder rages: nature yields under its violence,

+and the poor Sick man dies, because he

+would not apply the prescribed means. Where

+is the blame to be charged? Let common sense

+furnish the answer.</p>

+

+<p>Public worship is particularly calculated to

+keep up a sense of Religion on the soul. Such

+is the nature of man, that he must have forms

+of worship, or he will lose all sense of God

+and divine things. The substance and power

+cannot be preserved, where the forms are denied

+and relinquished. In the public Assemblies of

+God&rsquo;s people, the various principles of human

+nature are made to operate in favor of religion:

+the power of sympathy, all know, is very great,

+and in public worship this may be the mean of

+exciting serious attention and thoughtfulness.

+When we go to the house of the Lord, weekly,

+to pray and praise, to speak and hear divine

+truths, we shall be ashamed to fall into vice&mdash;to

+commit scandalous crimes&mdash;or to act an unjust

+or unkind part. If we do what is mean, dishonest,

+or vile, we shall reluctate seeing our fellow-worshippers

+again, when the Sabbath revolves.

+All love the praise of others, and desire their esteem;

+<span class="pagenum" id="p150">[p.&nbsp;150]</span>

+and they therefore will endeavour to behave

+so as to see their fellow-worshippers with

+pleasure again. Joint prayers tend to solemnize

+the soul; joint praises to enliven the affections;

+and public instruction to enlighten the mind.

+Nay, barely seeing each other together, after the

+business, toils and dispersions of the week, tends

+to soften and humanize the soul:&mdash;to promote

+kindness and friendship, benevolence and morality:&mdash;to

+make us ashamed of our follies and vices&mdash;fearful

+of error&mdash;and to esteem and revere

+Virtue. It nourishes moral sentiments and

+keeps men from degenerating into an uncultivated

+unsocial state. In the institution of public

+worship, the supreme Being considers men as

+being what they are, as being influenced by the

+principles, we find they are, in our connexion

+with the world. He treats them as moral agents

+and social beings. And all the powers of

+human nature and principles of society are compelled

+to operate in favour of moral and divine

+things. Public worship, therefore, tends to

+make men sober and moral, pious and just:

+good citizens and obedient subjects, faithful parents

+and dutiful children, obliging neighbours

+and useful members of the Community.&mdash;The

+seasons of public worship are placed at a convenient

+distance. Were the distance greater or less,

+it would not be so well. Were the seasons of it

+to return once in three days, multitudes would

+not have time enough, to attend to their necessary

+concerns&mdash;or to provide for their comfortable

+subsistence. Were they to return only once

+a month, or three or four times in a year&mdash;we

+should forget our duty&mdash;be under disadvantages

+about acquiring religious knowledge, or being

+<span class="pagenum" id="p151">[p.&nbsp;151]</span>

+fitted for duty. One day, in seven, seems

+to be a happy mean&mdash;a due proportion of time.

+Six days we may attend to our secular pursuits

+or callings. Every <i>seventh</i> is to be consecrated

+to God, as a season of public devotion. And

+the solemnities of public worship have a direct

+and immediate tendency to impress the mind

+with a sense of the reality and importance of divine

+things, and to cherish and preserve a sense

+of religion among mankind.&mdash;</p>

+

+<p><i>A third consideration</i> to convince us of the

+happy tendency of public worship, is its adaptedness

+to diffuse extensively religious knowledge.

+That a just understanding of the holy scriptures,

+and of the essential principles of the Gospel and

+morality is of high importance, it is presumed

+no one will dispute. For the soul to be without

+knowledge is not good. We cannot be happy

+without it. We cannot be saved without it.

+It is the food of the mind; supports and invigorates.

+And here, it ought to be remembered,

+that such is the nature of the Christian Religion,

+that it cannot flourish, or be even continued in

+its purity, without knowledge. A high degree

+of ignorance is incompatible with salvation.

+Man is also exceedingly averse to the trouble and

+pains of acquiring knowledge. He is stupid

+and unwilling to attend to spiritual things. He

+needs line upon line: instruction upon instruction.&mdash;Besides,

+a very large proportion of the

+children of men must of necessity labour for a

+subsistence in the world. From the very state

+and circumstances, in which they are placed, laborious

+diligence is requisite. It is not optional

+with them, whether to be industrious or not.

+Necessity compels them. If they will not work,

+<span class="pagenum" id="p152">[p.&nbsp;152]</span>

+they cannot live. And this is a wise ordering in

+Providence. For industry is friendly to health

+and Virtue. If the earth were to yield, spontaneously

+all that man wants for his support, it

+would not be so well for him. It is a blessing

+then that he is obliged to be industrious. Idleness

+is the inlet of every vice. If man be not necessarily

+employed about what is useful and good,

+he will employ himself about evil. Since then

+so great a part of the human race are obliged to

+be engaged in laborious employments, public

+worship is a happy expedient to spread Christian

+knowledge. Innumerable multitudes may be

+instructed at one and the same time. The benefit

+of a whole week of diligent study may be enjoyed

+in one day by thousands. Public instructions,

+in God&rsquo;s house of prayer, are the easiest

+way of communicating and diffusing knowledge.

+The Christian Minister, we hence learn ought to

+be <i>able</i> to teach&mdash;to be <i>furnished</i> with a high degree

+of knowledge&mdash;to be a man of learning and

+extensive science. An illiterate man, however

+pious and good he may be, is totally unqualified

+for sustaining the office, or discharging the duties,

+of a Gospel-Minister.</p>

+

+<p><i>A fourth argument</i> to prove the beneficial

+tendency of public worship is, that the duties or

+exercises of it are well adapted to promote the

+Salvation of men.&mdash;If any under the peculiar advantages

+of the public stated worship of God finally

+perish, it will be a dreadful reflection,

+when they shall be forced to say, <i>how have I hated

+instruction and my heart despised reproof? And

+have not obeyed the voice of my Teachers, nor inclined

+mine ear to them that instructed me. I was</i>

+<span class="pagenum" id="p153">[p.&nbsp;153]</span>

+<i>in almost all evil in the midst of the congregation

+and Assembly.</i>&mdash;Wisdom says unto all, of every

+rank and condition, <i>hear instruction, and be wise

+and refuse it not. Blessed is the man that heareth me,

+watching daily at my gates, waiting at the posts

+of my doors.</i> Blessed, indeed, are all who hear

+the word of God and keep it;&mdash;who are constant

+in attending upon, and who duly improve

+sanctuary-opportunities and privileges; who never

+fail, except when strict necessity or charity

+may be pleaded, to appear in God&rsquo;s house, and

+exert themselves to have its duties of essential

+service to them. Every part of divine service is

+fitted to awaken serious consideration&mdash;to call

+the mind off from vanity and folly&mdash;to represent all

+vice and hypocrisy in an odious, and all Virtue

+and duty in an amiable light. God and angels

+are witnesses of the devotions of his worshipping

+people. When we are before him, here in his

+courts, his all-seeing eye is upon us. He records

+in the book of his remembrance what is amiss or

+insincere, and an account must at last be rendered

+unto him of the hours we spend here, as well

+as of all our thoughts, words, and deeds. This

+is sufficient to compose the mind, to solemnize

+the heart, and to render us attentive. We may

+well exclaim with Jacob, <i>how dreadful is this place!

+this is none other than the house of God,

+and this is the gate of heaven!</i> We should all say

+with Cornelius, <i>now therefore are we all here

+present before God to hear all things that are commanded

+thee of God.</i></p>

+

+<p><i>A fifth argument</i> to evince the beneficial tendency

+of public worship is, that it is calculated to

+<span class="pagenum" id="p154">[p.&nbsp;154]</span>

+bring people to a friendly temper towards each

+other, and to mutual love and forbearance. In

+divine ordinances, the worshippers appear like

+brethren. They ask for the same mercies. They

+look to the same Mediator for a full pardon of

+their manifold impieties. They profess to believe

+the same truths, to need the same purifying grace

+to restore unto their hearts the lost image of

+God. They partake of the same ordinances.

+Their voices are mingled in the same praises.

+Can they, then, fall out by the way? Must they

+not be mild and forgiving towards each other?

+Can they refuse to practice condescension? They

+all appear before a holy God&mdash;profess to hope for

+the same salvation&mdash;and at last to enter into the

+same kingdom of Glory.&mdash;</p>

+

+<p><i>The sixth and last consideration</i> to evince the

+beneficial tendency of public worship is, that it

+serves to train us up for the worship and employments

+of the celestial kingdom. Pious worshippers

+cannot but rejoice, to think that the institution

+of public worship is, as it were, a <span class="smcap">concert</span>

+of prayer&mdash;that all Christians in past ages have

+loved to engage in it, and left their testimony in

+its favour by their constant attendance upon it.

+They recorded their sweet experience of its

+pleasure. And all sincere friends to the cause

+of the Redeemer, over the Countries where the

+Gospel is known, make conscience of assembling

+together to honour God in public worship.

+When we address ourselves to the various parts

+of it, we are animated, we are consoled, with

+the thought that we are not alone, but that all

+God&rsquo;s people are joining with us. How has my

+heart been enlarged with this idea! But what is

+<span class="pagenum" id="p155">[p.&nbsp;155]</span>

+the worship of God here on earth compared to

+the heavenly! Here sin stains our best duties.

+Imperfections cleave to all our warmest devotions.

+Clouds of error obstruct the clear and full view

+of truth. We know but in part, we prophesy

+but in part. Our harps are hung on the willows.

+A dead languor rests on all our religious

+performances. But in heaven there will be no

+cold hearts&mdash;no dissenting voices.&mdash;Perfect love

+will animate all the worshippers in the realms of

+eternal day. They are before the throne of

+God, and serve him day and night in his temple.

+Their joy is one. Their happiness is one.

+And their worship is the perfection of ardour,

+sublimity and purity.&mdash;How can we behold worshipping

+Assemblies joined in prostrate adorations

+before the throne of grace, and uniting their voices

+in hallelujahs of praise to the Eternal King,

+without having our thoughts led forward to that

+delightful scene of heavenly worship, where mingled

+choirs of angels and saints, whose number

+is ten thousand times ten thousand, and thousands

+of thousands, are continually saying with a loud

+voice, <i>worthy is the Lamb! blessing, and honour,

+and glory, and power be unto him that sitteth upon

+the throne.</i> Do not the crouded Assemblies of

+Christian worshippers bear some distant resemblance

+to the Zion above?&mdash;Let it be our supreme

+concern, to be fitted and trained up by the

+humbler forms of devotion in the Church militant,

+for the exalted services and work of the

+Church triumphant.&mdash;&mdash;Such are the happy effects

+of stated public worship and instructions,

+prayers and praises. &ldquo;Prayers,&rdquo; says a mahometan

+writer, &ldquo;are the pillars of Religion; and they

+that forsake prayer, forsake Religion.&rdquo;&mdash;The

+<span class="pagenum" id="p156">[p.&nbsp;156]</span>

+public devotions of God&rsquo;s house, how advantageous:

+how useful: how beneficial in their tendency!&mdash;&ldquo;To

+thee, O devotion, we owe the

+highest improvement of our nature, and much

+of the enjoyment of our life. Thou art the support

+of our virtue, and the rest of our souls in

+this turbulent world. Thou composest the

+thoughts. Thou calmest the passions. Thou

+exaltest the heart. Thy communications, and

+thine only are imparted to the low, no less than

+to the high, to the poor as well as the rich. In

+thy presence worldly distinctions cease; and under

+thy influence worldly sorrows are forgotten.

+Thou art the balm of the wounded mind. Thy

+sanctuary is ever open to the miserable; inaccessible

+only to the unrighteous and impure.

+Thou beginnest on earth the temper of heaven.

+In thee hosts of angels and blessed spirits eternally

+rejoice.&rdquo; So important is the duty of public

+worship to the world and the interest of moral

+Virtue, that we can hardly be too zealous in recommending

+it, or exceed in our encomiums upon

+it. For it is impossible a man should be good,

+while he altogether omits the duties of Piety.

+The neglect of them shews that we have no right

+notions of God, no sense of his presence, no hearty

+desires of his mercy, and no solid hope of his

+favour.&mdash;</p>

+

+<p>We will here, at the proper place to insert

+the remark, and as a further proof and powerful

+recommendation of the duty of public worship,

+see what the views, and opinions, or feelings

+and practice of the scripture-saints were in regard

+to it. How the Apostle Paul viewed it, we learn

+from the following direction of his. <i>Not forsaking</i>

+<span class="pagenum" id="p157">[p.&nbsp;157]</span>

+<i>the Assembling yourselves together as the manner

+of some is, but exhorting one another.</i> These

+words teach us that there were, in the days of the

+Apostles, and should be in all ages, Christian

+Assemblies for the public worship of God and

+mutual edification: and that it ever was, and

+ever will continue to be the duty of all Christians

+to frequent these Assemblies in obedience to

+the command of God, to perpetuate and maintain

+his worship in the world, and for the confirmation

+of their faith, and their mutual edification

+unto life eternal. To the Corinthian christians,

+he says, <i>In the name of our Lord Jesus Christ,

+when ye are gathered together</i>: He speaks of

+their being convened for public worship, as their

+<i>stated</i> custom. And in his salutation to them as

+a Church, he mentions those <i>that in every place</i>

+call upon the name of Jesus Christ. <i>Unto the

+Church of God which is at Corinth, to them that

+are Sanctified in Christ Jesus, called to be saints,

+with all that in every place call upon the name of

+Jesus Christ our Lord.</i> Those <i>in every place that

+call upon the name of our Lord Jesus Christ</i> are all

+worshipping Assemblies of Christians. Our Lord

+himself promises, in a most tender and affecting

+manner, his gracious notice, presence, and blessing

+with ever so small a number of his worshipping

+disciples or followers. <i>For where two or

+three are gathered together in my name, there am

+I in the midst of them.</i> His calling his followers

+a <span class="smcap">church</span> implies necessarily their assembling

+<i>statedly</i> for worship and mutual edification. Public

+worship directly honors Jesus Christ, and is a

+most expressive way of owning him before men;

+and denying it or neglecting it, is denying him and

+being ashamed of him. <i>He that denyeth me, and</i>

+<span class="pagenum" id="p158">[p.&nbsp;158]</span>

+<i>is ashamed of me and my words before men, him will

+I deny before my father which is in heaven and his

+angels.</i> The Psalms are full of expressions of

+warm affection and attachment, as all know who

+read them, to the courts of the Lord, to public

+worship. All good men love the ways of Zion,

+esteem and value exceedingly the word of God&mdash;the

+house of God&mdash;the ordinances of God&mdash;the Sabbaths

+of God.&mdash;Man never appears in so amiable

+an attitude as when on his <i>knees</i> before his Maker.

+The pleasure of engaging cordially in public

+worship is noble. How often too does God

+honor his worshipping Assemblies by his favorable

+presence&mdash;by communicating his grace&mdash;mercy&mdash;peace,

+and pardon to pious worshippers.

+What delight! what joy! what sweet experience!

+what comfort&mdash;what transport in joining &ldquo;in

+work and worship so divine.&rdquo; As a specimen of

+the esteem for the public worship of God, of delight

+in it&mdash;of ardent desires after it&mdash;of the

+profitableness of it&mdash;I have selected from the

+Psalms, the following passages&mdash;<i>How amiable are

+thy Tabernacles, O Lord of hosts! my soul longeth,

+yea, even fainteth for the Courts of the Lord.&mdash;Blessed

+is the man whom thou chusest to approach

+unto thee, that he may dwell in thy Courts. We

+shall be satisfied with the goodness of thy house, even

+of thy holy temple. My soul thirsteth for thee,

+my flesh longeth for thee, to see thy power and glory

+so as I have seen thee in the sanctuary. My soul

+shall be satisfied with marrow and with fatness,

+and my mouth shall praise thee with joyful lips.

+For a day in thy courts is better than a thousand:

+I had rather be a door-keeper in the house of my

+God, than to dwell in the tents of wickedness.&mdash;One</i>

+<span class="pagenum" id="p159">[p.&nbsp;159]</span>

+<i>thing have I desired of the Lord, that will I

+seek after, that I may dwell in the house of the Lord

+all the days of my life, to behold the beauty of the

+Lord; and to enquire in his temple; for those that

+be planted in the house of the Lord, shall flourish

+in the courts of our God; they shall bring forth

+fruit in old age, they shall be fat and flourishing.</i>

+Again&mdash;<i>I was glad, when they said unto me, let

+us go into the house of the Lord, whither the tribes

+go up, the tribes of the Lord, unto the testimony of

+Israel to give thanks unto the name of the Lord.

+If I forget thee, O Jerusalem, let my right hand

+forget her cunning. If I do not remember thee, let

+my tongue cleave to the roof of my mouth, if I prefer

+not Jerusalem to my chief joy.</i></p>

+

+<p>I have now, my Hearers, largely argued the

+duty and beneficial tendency of public worship.

+Better reasons I cannot offer. More powerful

+inducements to a constant attendance upon it,

+unless real necessity may be pleaded, as your excuse,

+cannot be laid before you, that are contained

+in those considerations which prove its

+beneficial tendency, above illustrated. If by

+those you will not be convinced, and reformed,

+if heretofore negligent of the duty, you must remain

+unconvinced and unreformed. Divine power

+and grace alone can awaken, convince, and

+reform you. Remember, if you neglect or deny

+public worship, you provoke God&mdash;you neglect

+a plain duty&mdash;you set a bad example&mdash;you

+dishonor Jesus Christ&mdash;you injure religion&mdash;you

+disserve the cause of morality&mdash;you contribute

+your proportion of influence to extirpate from

+the earth the christian religion&mdash;and must be responsible

+for all the evils you are the occasion of.

+<span class="pagenum" id="p160">[p.&nbsp;160]</span>

+Let us all, then, make conscience of so plain and

+so important a duty as public worship, that by it,

+we may be trained up for the worship of heaven,

+for <span class="smcap">there</span>, they are before the throne of God

+and serve him, day and night, in his temple.</p>

+

+<p>&nbsp;</p>

+

+<p><span class="pagenum" id="p161">[p.&nbsp;161]</span></p>

+<h3 class="tdc" id="d8"><span class="gesspert">DISCOURSE</span> VIII.</h3>

+

+<hr />

+

+<p class="bq">The Ordinance of the Lord&rsquo;s Supper not a human

+invention, but a divine Institution.</p>

+

+<p class="tdc"><span class="gesspert">MATTHEW</span> xxvi.&nbsp;26&ndash;31.</p>

+

+<p class="bq"><i>And as they were eating, Jesus took bread, and

+blessed it, and brake it, and gave it to the disciples,

+and said take, eat, this is my body.&mdash;And

+he took the Cup and gave thanks, and gave it to

+them, saying, drink ye all of it. For this is my

+blood of the New Testament which is shed for

+many for the remission of sin. But I say unto

+you, I will not drink henceforth of this fruit of

+the vine, until that day, when I drink it new

+with you in my Father&rsquo;s kingdom.&mdash;And when

+they had sung an hymn, they went out into the

+Mount of Olives.</i></p>

+

+<p>It affords peculiar satisfaction to the thinking

+mind, in attending any duty of Religion, to

+be well assured that it hath either a divine

+warrant, as <i>thus saith the Lord,</i> or is supported by the

+clear light of Reason. If we make that a duty

+which God hath not enjoined upon us, either

+taught us by the light of nature, or the light of

+<span class="pagenum" id="p162">[p.&nbsp;162]</span>

+Revelation, we are guilty of will-worship or superstition.

+In this case, it may justly be said to

+us, <i>who hath required this at your hands:

+bring no more vain oblations.</i> To worship God

+in a way not appointed in his word, or by rites

+and ceremonies not authorised by him is to

+presume to interfere with the kingly office of the

+Saviour. He is king in his Church, and alone

+had power to make laws and appoint ordinances

+of worship. It is an infallible mark of an apostate

+and antichristian Church to pretend to institute

+sacraments or ordain modes of worship.

+Our Lord, knowing the proneness of human nature

+to err, and to adopt modes of worship of

+their own, has left his people this needful warning

+and excellent advice. <i>But in vain they do

+worship me, teaching for doctrines the commandments

+of men.</i> We reject, with abhorrence, all

+human inventions or commandments in things

+divine. We glory in being guided solely by

+plain scripture, and not by the opinions or decrees

+of any men&mdash;body of men, or venerable ecclesiastical

+councils, however wise, or learned,

+or pious. Superstition and impiety are two extremes,

+in Religion, which ought to be shunned

+with equal care. We are not to turn aside to

+the right hand or to the left. While we anxiously

+flee from superstition, we should tremble

+lest we run to the opposite extreme of irreligion.

+Excellent is the advice of the wise man on this

+head. <i>Put away from thee a froward mouth, and

+perverse lips put far from thee. Let thine eyes

+look right on, and let thine eyelids look straight before

+thee. Ponder the path of thy feet, and let all

+thy ways be established. Turn not to the right

+hand nor to the left; remove thy foot from evil.</i>

+<span class="pagenum" id="p163">[p.&nbsp;163]</span>

+The right-hand errors of superstition, and the

+left-hand errors of irreligion are to be avoided

+with the utmost solicitude.</p>

+

+<p>As worshipping God in more ways than he has

+appointed, or in unauthorized ways is superstition;

+so neglecting the ways and ordinances of worship,

+which he hath most obviously appointed is

+irreligion. If we refuse, under any pretence

+whatever, to attend upon that, as <span class="smcap">duty,</span> which

+he hath most expressly commanded, and which

+is altogether reasonable in itself, we are guilty

+of impiety, or despising his authority, breaking

+his laws, and rising up in rebellion against him;

+and of course shall be dealt with accordingly.

+For to retrench is no less criminal than to add.

+We are as strictly prohibited from taking away

+from, as adding to, the revealed will of God.

+The conscientious mind, therefore, would wish

+above all things to avoid both crimes, taking

+from or adding to, going beyond or stopping short

+of duty. To determine which crime of the two

+is most heinous, is perhaps beyond our abilities.

+It is enough for us to know that both are

+very aggravated Sins, and to be avoided with the

+utmost solicitude.</p>

+

+<p>We should carefully and diligently worship

+and serve the Lord our Maker, just as he has

+commanded us, precisely, and not according to

+any traditions of men, decrees of councils, uninspired

+canons, or our own vain imaginations.

+Religious and Gospel-worship and ordinances

+should be kept, pure and entire, free from all

+human mixtures and inventions. These are the

+feelings and views which our Churches profess

+to entertain&mdash;to walk by&mdash;and to hold. If in

+<span class="pagenum" id="p164">[p.&nbsp;164]</span>

+any instances, or degree, we deviate from them,

+we do it mistakenly&mdash;and unintentionally; and

+therefore we trust, should this be the case, it will

+not be imputed to us, as a wilful aberration from

+the original purity and primitive glory of the

+Gospel. We profess, and wish to take Christ&rsquo;s

+spiritual and heavenly Religion, just as he, and

+his Apostles have delivered it to us, in the sacred

+Volume.&mdash;And that we may all be fully

+and perfectly satisfied, that while remembering

+the bitter sufferings and agonies of our once crucified,

+but now risen Redeemer in the sacrament

+of his supper&mdash;in the elements of bread and wine,

+we are only acting in pious obedience to a plain,

+positive, and express command, as express

+as any one can be, of our glorious high Priest,

+the captain of our salvation.&mdash;It is proposed, in

+the sequel, to&mdash;</p>

+

+<p>I. Consider the original and actual institution

+of the sacramental supper&mdash;</p>

+

+<p>II. And&mdash;the nature of it, and who may rightfully

+attend upon it.</p>

+

+<p>I. We are to consider the original and actual

+institution of the sacramental supper. It

+may not be improper or unuseful, just to notice

+here as we enter on this important subject, the

+names, by which this Ordinance of the New

+Testament dispensation, is commonly known.

+I now, in the entry, call this ordinance, an

+ordinance of the New Testament dispensation,

+because I hope to be able, in the subsequent

+reasonings, to prove it to be so, to

+every mind that has candour, and discernment,

+to see the force of arguments. It has

+been differently denominated, in the Christian

+<span class="pagenum" id="p165">[p.&nbsp;165]</span>

+Church, and by different communions of Christians.

+It has been called the holy Sacrament&mdash;the

+great Gospel feast&mdash;the Christian Passover&mdash;the

+holy supper&mdash;the Eucharist&mdash;the Communion&mdash;and

+the Lord&rsquo;s supper. Among all these

+appellations, that by which it most commonly

+goes, among christians, is the Lord&rsquo;s supper.

+In each of these names, there is a peculiar significance

+and propriety, as is justly observed in

+those numerous discourses, which have been published

+on this Gospel-ordinance. Pious and sensible

+tracts have been published by learned men and

+sound divines on the nature of this ordinance&mdash;the

+qualifications of the worthy recipients&mdash;the

+terms of admission to its blessed privileges&mdash;the

+due preparation for attending upon it&mdash;the graces

+to be exercised while attending it&mdash;the design

+of it&mdash;and the temper and conduct which

+become christians after rising from the holy table&mdash;as

+well as the danger and sin of an unworthy

+and irreverent approach to it.&mdash;There is, in holy

+scripture, most obviously, sufficient reason for

+these several names given to it. But we readily

+concede, the word <i>sacrament</i> is not in the New-Testament-writings.

+It signifies binding ourselves

+to the Lord by covenant-vows and promises.

+Whenever we participate of the sacrament

+of the supper, we solemnly covenant, engage,

+and promise visually to be the Lord&rsquo;s;

+to believe his truths, to be faithful in his service,

+to perform the duties which he enjoins&mdash;and to

+take him for our only Saviour.&mdash;</p>

+

+<p>It may also, once for all, be here remarked,

+that there are, among the various communions

+of christians, some circumstances relating to this

+Ordinance, which are not essential, but are left

+<span class="pagenum" id="p166">[p.&nbsp;166]</span>

+to the convenience, prudence, and situation of

+the followers of the Son of God. Such as the

+frequency with which it ought to be celebrated;

+the posture of the recipients;&mdash;the quantity of

+the <i>Elements</i> to be taken;&mdash;and several other less

+points, which indeed have caused much contention

+among pious christians, to the disgrace both

+of reason and religion. In all indifferent things,

+it is folly to contend. It is no where said how

+often the Lord&rsquo;s Supper is to be solemnized&mdash;or

+whether in the morning or evening of the Sabbath-worship&mdash;or

+whether we shall sit&mdash;or stand&mdash;or

+kneel while we partake of the symbols of

+the body and blood of the Redeemer. These

+circumstances are perfectly immaterial. And

+how unhappy, that christians should ever interrupt

+the harmony of churches on account of

+them, or divide and separate from each other.

+But about what trifles, <span class="smcap">mere nothing,</span> will

+men furiously quarrel! He who kneels at the

+holy table is as acceptable a worshipper, as he

+who sits or stands. God looks at the heart, and

+not at the outward appearance. A composed,

+decent, and respectful or reverential posture is

+becoming, and is required. And as often, as

+the body of the people, with whom we worship,

+deem it expedient to solemnize the holy ordinance

+of the supper, we should do it, even if

+our private opinions should happen to be different.

+All that Christian Churches are concerned

+about, is that their Communion-days or Sacramental

+seasons may not be too near each other,

+or too far distant, lest the good effects, which

+they are intended to accomplish, should be frustrated.

+These observations are made to reconcile

+unhappy differences in Churches&mdash;to prevent

+needless disputes&mdash;and to promote among all

+<span class="pagenum" id="p167">[p.&nbsp;167]</span>

+that love our Lord Jesus Christ, however distinguished

+by name or distant in place, union&mdash;love&mdash;charity&mdash;condescension&mdash;and

+mutual forbearance.

+I hope the glorious day will soon arrive

+when God&rsquo;s people of the various denominations,

+will make the most of their union, and the least

+of their difference&mdash;and be in all <span class="smcap">essential

+things,</span> of one mind, of one way: and will lay

+aside and be ashamed of their foolish attachment

+to, and intemperate zeal for mere circumstantial

+points, names, and forms. Happy are the persons

+or the church that can divest themselves of

+all party-views and prejudice&mdash;of all bigotry and

+narrow notions, and embrace all pious people, of

+whatever sect, in the arms of fraternal affection&mdash;loving

+those most, who appear to have most of

+the temper and holiness of the Gospel! Alas!

+what mischief to the best of all causes, that of

+Jesus of Nazareth, hath bigotry done in every

+age, and every land, where his name has been

+known!</p>

+

+<p>But the principle design of the present discourse

+is to prove, from scripture, the reality of

+such an ordinance, as we call the sacrament

+of the supper. Is there, then, such an ordinance,

+in the Christian Church, to be observed

+by all the followers and disciples of our Lord, in

+every age and country? If there be not, we are,

+in our attendance upon it, justly chargeable with

+adopting human inventions and corruptions.

+Consequently are guilty of will-worship or superstition.

+We go beyond what is required of

+us. We cannot, of course, hope, upon reasonable

+grounds, for the divine acceptance and approbation.

+For God is never honored by, or

+<span class="pagenum" id="p168">[p.&nbsp;168]</span>

+pleased with our religious observances, however

+seemingly devout or pious we may be, when we

+presume to offer him, either what he hath not required

+of us by plain instructions of his own

+word, or made known to us by the dictates of

+reason: or when we offer it in the way, which

+he hath not required. We are to admit as articles

+of faith all that he hath enjoined, and only

+what he hath enjoined, and no more. In our

+practice, as professed christians, we are to do

+precisely as he hath commanded us. To believe

+as he tells us, and to do as he bids us, is the chief

+of religion. As professed followers of the Redeemer

+of the world, we are to walk in all the ordinances

+and commandments of the Lord blameless.

+On the subject of positive duties we are to

+be guided, in our inquiries, altogether by the

+revealed will of him, who appoints them.</p>

+

+<p>Laying aside all prepossessions from education,

+tradition, or other sources, let us candidly

+and critically enquire, whether Jesus Christ

+did not, in the most <span class="smcap">positive</span> and <span class="smcap">express</span>

+manner, institute the sacrament of his supper, or

+a solemn commemoration of his passion and death

+by partaking of bread and wine set apart to be

+emblems of his body and blood. And it is not

+possible for any language to be plainer or easier

+to be comprehended, than the passage of scripture

+chosen for our present meditation. In it we

+have an account, concise, but full, of the original

+appointment. We have, in it, the history of

+the first Christian sacrament ever attended upon.

+The Jewish Passover is done away <span class="smcap">expressly,</span>

+by him whom it typified, and who alone had authority

+to change or abrogate the whole Jewish

+<span class="pagenum" id="p169">[p.&nbsp;169]</span>

+system. He says, in so many words, that he abolishes

+it, and would never more attend it. He

+says, he sets up another and new ordinance, in

+its room, to be continued in his Gospel kingdom.

+He himself dispenses the Elements after

+consecrating them by prayer. His disciples partook

+of them. All the circumstances are minutely

+set down. Nay, he ordained, as king of

+Zion, as head over all things to his Church,

+that the commemoration of him, by material

+bread and wine, should be <span class="smcap">statedly</span> observed

+to the end of the world, in his Church, for the

+important purposes of honouring him as a Saviour,

+and preserving warm in the heart, and perpetuating

+the memory of his sufferings, his dying

+love and rich grace. I will explain and illustrate

+this history of the institution of the Lord&rsquo;s supper,

+in the following manner, and principally

+in the words of an <i>approved expositor.</i></p>

+

+<p>At the close of the paschal supper before the

+table was cleared, Jesus to show that he was

+thereby typified as the lamb of God who was to

+be sacrificed for us, took in his hand such bread

+as was in common use, and having set it apart

+for sacred service, by thanksgiving and prayer,

+he brake it and distributed it among his disciples,

+saying <i>take eat</i>; for I appoint this sacramental

+bread to be henceforth eaten as the memorial of

+my body&rsquo;s being broken for your redemption by

+my sufferings and death; in like manner as the

+eating of the paschal Lamb was appointed to be

+a memorial for the preservation of Israel from the

+destroying angel, and of their deliverance out of

+Egypt.&mdash;&mdash;After the same manner he likewise

+<span class="pagenum" id="p170">[p.&nbsp;170]</span>

+took the cup of such wine in his hand as they had

+at the paschal supper, and setting this apart by

+thanksgiving and prayer to sacramental use, delivered

+it to his disciples, saying to every one of

+them, <i>drink of this</i>: for I appoint this sacramental

+wine to be henceforth drunk by all my disciples

+as the representation and memorial of my blood&rsquo;s

+being shed for the confirmation of the new covenant,

+and purchasing of all its blessings; and

+particularly for the forgiveness of the sins of vast

+multitudes, not of the Jews only, but of the

+Gentiles, also, even of all that by faith receive

+the atonement.&mdash;&mdash;</p>

+

+<p>But I tell you that from this time forward I

+have done with drinking the juice of the grape

+in commemoration of Israel&rsquo;s deliverance, and

+will have that Ordinance continued <span class="smcap">no longer</span>

+than till the things it typified shall be fulfilled by

+a more glorious redemption in the Gospel-kingdom,

+which will take place after my resurrection,

+and will call for a <span class="smcap">new use</span> of wine in the

+commemorative Ordinance which I have <span class="smcap">now instituted.</span>&mdash;&mdash;And

+when at the close they had

+sung an hymn or song of praise suited to the occasion,

+Christ knowing that the time of his being

+betrayed was just coming on, would not stay

+to be apprehended in the house, lest he should

+bring the Master of it, into trouble, nor in Jerusalem,

+lest he should occasion public tumults and

+outrages, but retired with his disciples to the

+Mount of Olives. Here is a minute and circumstantial

+account given us by the Evangelist Matthew,

+of the <span class="smcap">abrogation</span> of the Jewish ordinance

+of the Passover, and the <span class="smcap">institution</span> of the

+Christian Ordinance of the Lord&rsquo;s supper. It

+<span class="pagenum" id="p171">[p.&nbsp;171]</span>

+is a plain and particular account, as much so, as

+can well be conceived. And of all the four Evangelists,

+it is often observed, Matthew is the

+most circumstantial and particular in giving us

+the memoirs of our blessed Lord&rsquo;s life, discourses

+and conduct. St. Mark and St. Luke rehearse

+to us, in the same words, as nearly as

+may be, the <span class="smcap">original institution</span> of the ordinance

+of the Supper, and the abolition of the

+paschal Supper, and of the continuance of the

+former in the room of the latter. The Evangelist

+Mark&rsquo;s account is this. <i>And as they did eat

+Jesus took bread and blessed and break it and gave

+to them and said, take eat this is my body.&mdash;And he

+took the cup, and when he had given thanks, he

+gave it to them, and they all drank of it. And he

+said unto them this is the blood of the new Testament

+which is shed for many. Verily I say unto you, I will

+drink no more of the fruit of the Vine until that day

+that I drink it new in the kingdom of God. And

+when they had sung an hymn, they went out into the

+Mount of Olives.</i> St. Luke&rsquo;s account is of an

+exactly similar tenor, though the order be a little

+different. <i>Saying with desire have I desired

+to eat this <span class="smcap">passover</span> with you before I suffer. For

+I say unto you I will not any more, eat thereof, until

+it be fulfilled in the kingdom of God. And he took

+the cup and gave thanks and said, Take this and

+divide it among yourselves. For I say unto you, I

+will not drink of the fruit of the Vine until the kingdom

+of God shall come. And he took bread, and

+gave thanks, and brake it and gave unto them saying,

+This is my body which is given for you: this

+do in remembrance of me. Likewise also the cup after

+supper, saying this cup is the new Testament in

+my blood which is shed for you.</i> No words can

+<span class="pagenum" id="p172">[p.&nbsp;172]</span>

+be more particular. All the three Evangelists

+exactly agree in their account. There is indeed

+a wonderful harmony in this, as in all their other

+accounts of the birth, life, doctrines, institutions,

+sufferings, and death of the son of God.

+They vary so much as is a full proof that they

+did not transcribe from each other&mdash;or pen their

+Gospels by previous concert:&mdash;and they harmonize

+so completely as to satisfy all candid minds,

+that they gave a true, and not a false or fictitious

+history. All these three Evangelists tell us that

+Jesus Christ, <span class="smcap">directly</span> and <span class="smcap">expressly,</span> abolished

+the ordinance of the <span class="smcap">Passover.</span> And that

+he also in the Gospel-kingdom, or his Church,

+would have bread and wine used as an ordinance

+commemorative of his broken body and shed

+blood. He was very formal, as well as solemn

+and particular in this. He told his disciples

+what the bread was a sign or symbol of&mdash;his body

+broken: and what the cup was the sign or

+emblem of&mdash;his blood shed for the remission of

+sin.&mdash;All reasonable people will agree that his

+disciples, who were present and heard him, and

+partook of the consecrated bread and wine, understood

+him perfectly. But how did they understand

+him? If they did not comprehend his

+meaning, it was because he did not utter himself

+intelligibly, or they had not common capacities

+to take up his meaning.&mdash;How they understood

+him, their conduct explains to all who

+have eyes to see, and ears to hear. Did they ever

+more after this attend the paschal Ordinance,

+which had been so dear to the Jewish Church,

+from the day of its institution?&mdash;Did they not

+on the <i>first day of the week,</i> the Lord&rsquo;s day, attend

+public worship, and solemnize the Lord&rsquo;s

+<span class="pagenum" id="p173">[p.&nbsp;173]</span>

+Supper? They did. What did they do this for,

+if their Lord and Master had not ordered them

+to do it? Dared they, of their own accord, undertake

+to appoint an ordinance of worship?

+Their actions speak louder than words can do.

+In the Acts of the Apostles, we are told xx.

+Chapter&mdash;7. that the disciples and believers solemnized

+the ordinance of the Lord&rsquo;s supper&mdash;on

+the <span class="smcap">Lord&rsquo;s-day</span>&mdash;the day of his resurrection,

+the <span class="smcap">first day</span> of the week. <i>And upon the first

+day of the week when the disciples came together to

+break bread Paul, preached unto them.</i> This could

+not be common <i>breaking of bread.</i> No person,

+in his senses, can imagine the Apostles went about

+from house to house to do this. It could

+be no other, therefore, than the sacramental <i>breaking

+of bread.</i> It was on the <span class="smcap">first day</span> of the

+week&mdash;the Christian Sabbath, or Lord&rsquo;s day.

+They met for public worship. Paul preached to

+them. They had likewise public prayers. They

+assembled as we do, and as the Christian world

+ever since have done, on the Christian Sabbath

+to preach, to pray, and to solemnize the holy

+Ordinance of the Supper.&mdash;A still more minute

+account is given us of the various parts of pubic

+worship observed in the Apostolic days&mdash;ii.

+Chapter&mdash;41 and 42 verses&mdash;<i>They gladly received the

+word, and were baptized, and continued steadfast

+in the Apostle&rsquo;s doctrine and fellowship&mdash;and in

+breaking of bread and in prayers.</i> They were

+steadfast. They gladly received the word&mdash;took

+a pleasure in hearing it&mdash;in being where it was

+preached. The ordinance of water-baptism was

+administered to them. The ordinance of the

+Lord&rsquo;s Supper was celebrated and prayers were

+attended. <i>They</i>&mdash;that is, all the professed believers

+<span class="pagenum" id="p174">[p.&nbsp;174]</span>

+in Jesus Christ <i>continued steadfast in the

+Apostle&rsquo;s doctrine and fellowship.</i>&mdash;&mdash;It is then a

+fact incontrovertible, that in the primitive days

+of Christianity, the disciples all attended the divine

+ordinances of baptism and the Lord&rsquo;s supper&mdash;public

+worship and prayers, on the <span class="smcap">first</span>

+day of the week.</p>

+

+<p>To put the matter beyond all doubt, we will

+see what St. Paul&rsquo;s view of it was. He was the

+chief of the Apostles. An immediate revelation

+was given to him, and he was a wonderful and

+most successful instrument of spreading the glory

+of the Gospel&mdash;and by whom also a very considerable

+part of the New Testament was penned.&mdash;In

+his first Letter to the Church at Corinth, he

+gives us a very particular account of the <span class="smcap">original

+institution</span> of the ordinance of the Lord&rsquo;s

+supper&mdash;and <span class="smcap">expressly</span> informs us that it is to

+be perpetuated in the christian Church till the

+end of the world&mdash;that is all christians are by it,

+to show forth the death of Christ till he <i>come</i>&mdash;come

+to judge the world, and to render to every

+man according to his deeds.&mdash;xi. Chapter&mdash;23&ndash;27&mdash;<i>For

+I have received of the Lord, that

+which also I delivered unto you, that the Lord Jesus,

+the same night in which he was betrayed, took

+bread: and when he had given thanks, he brake

+it, and said, Take, eat: this is my body, which

+is broken for you: this do in remembrance of me.

+After the same manner also, he took the cup when

+he had supped, saying this cup is the new Testament

+in my blood: this do ye as oft as ye drink it, in

+remembrance of me. For as often as ye eat this

+bread, and drink this cup, ye do show the

+Lord&rsquo;s death till he come.</i> That this is not common

+<span class="pagenum" id="p175">[p.&nbsp;175]</span>

+daily eating and drinking to support life&mdash;to

+satisfy hunger and thirst is evident to every

+person, who makes use of his reason in things

+of religion. Could the Apostle speak as he does,

+if he meant no more than our common meals?

+If he meant only common eating and drinking,

+must he not be insane to speak as he does? Is

+common eating and drinking a remembrance of

+Christ&rsquo;s sufferings and death? If we eat and

+drink, at our common meals, without a pious

+and thankful heart, are we guilty of the body

+and blood of the Lord? Is our common eating

+and drinking, if not done in a holy manner,

+eating and drinking damnation to ourselves&mdash;not

+discerning the Lord&rsquo;s body? Are we to wait,

+in partaking common nourishment, till we

+have examined ourselves? <i>But let a man examine

+himself, and <span class="smcap">so let him</span> eat of <span class="smcap">that</span> bread,

+and drink of <span class="smcap">that</span> cup.</i> The Apostle severely

+reproves the converts at Corinth for an unworthy,

+disorderly partaking of the Lord&rsquo;s Supper,

+when they assembled for that purpose. He calls

+the ordinance, the <i>Lord&rsquo;s Supper.</i> <i>When ye

+come together into one place, this is not to eat the

+<span class="smcap">Lord&rsquo;s Supper.</span></i> What the Lord&rsquo;s Supper is,

+we know as well as we know the meaning of any

+word ever used: as well as we know what

+the <i>Lord&rsquo;s prayer</i> means. The Lord&rsquo;s Supper is

+not every meal or any partaking of any food,

+but a <i>Supper</i> that is <span class="smcap">particularly so&mdash;eminently

+so.</span> If I were to call every prayer the

+<i>Lord&rsquo;s prayer</i>&mdash;and every meal I made&mdash;or food

+I received, the <i>Lord&rsquo;s Supper</i>, I should justly be

+looked upon, either as a wilful perverter of scripture,

+or insane.&mdash;&mdash;</p>

+

+<p><span class="pagenum" id="p176">[p.&nbsp;176]</span>

+Further, the Apostle calls the ordinance

+now under consideration&mdash;<i>the Communion</i>&mdash;and

+partaking of it&mdash;setting at <i>the Table of the Lord</i>,

+the cup&mdash;<i>the cup of the Lord.</i> <i>The cup of blessing

+which we bless, is it not the communion of the

+blood of Christ. The bread which we break, is it

+not the communion of the body of Christ.</i> 1.&nbsp;Cor.

+x.&nbsp;16. Again, verse 21. <i>Ye cannot drink the

+cup of the Lord and the cup of devils; ye cannot

+be partakers of the Lord&rsquo;s table, and the table of

+devils.</i> We may also observe, that the abolition

+of the Jewish passover, and institution of the ordinance

+of the holy Sacrament of bread and

+wine, in the room of it, is plainly intimated,

+when the Apostle calls Christ our Passover sacrificed

+for us&mdash;and directs us to keep the feast, alluding

+to the paschal feast, in a sincere manner.

+<i>For even Christ our passover is sacrificed for us.

+Therefore let us keep the feast, not with old leaven,

+neither with the leaven of malice and wickedness,

+but with the unleavened bread of sincerity and truth.</i>

+It is most easy and natural to understand this, of

+the Gospel-feast of the sacramental supper&mdash;and

+that this comes in the room, of the Jewish passover.

+This is the way in which it is generally

+and justly understood. Christians, in general,

+and all denominations, have from this and other

+very plain passages of scripture, been of the opinion,

+that the <i>Lord&rsquo;s Supper</i> as a holy ordinance

+succeeds the ordinance of the Passover.

+There were two stated or fixed ordinances in the

+Jewish church, Circumcision and the Passover.

+There are two, in the Christian church, Baptism

+and the Lord&rsquo;s Supper. The latter, no

+doubt, came in place of the former. At least

+this hath been the common belief; and it will

+<span class="pagenum" id="p177">[p.&nbsp;177]</span>

+not be given up with out very solid reasons.&mdash;None,

+generally satisfactory, have ever yet been

+alledged, and it is presumed never will.&mdash;&mdash;To

+evade the force of the above reasonings and plain

+scripture, it has been said, all that is contained

+in scripture relative to the sacramental supper,

+is only allegory&mdash;mere metaphor&mdash;and that the

+Apostle John speaks of a spiritual supper in the

+soul. That he describes the regeneration of the

+soul, by Christ&rsquo;s coming into it, and the sweet

+pleasures of internal religion, by his supping in

+the soul, in the following words, is granted.&mdash;And

+the language being highly figurative

+and metaphorical, is just and beautiful is also

+allowed. <i>Behold I stand at the door and knock;

+if any man hear my voice, and open the door, I will

+come into him, and sup with him and he with me.</i>

+The spiritual supping of Christ in the regenerated

+soul, or his imparting to it, divine consolations,

+no more proves that there is no ordinance

+of the Lord&rsquo;s Supper, to be a <i>standing ordinance</i>

+in the Church, to the end of the world, than

+the first verse in the book of Genesis proves it.

+It doth not refer to it, so much as in the remotest

+degree. Before a person can bring himself

+to believe in such a strange perversion of scripture,

+he must have resolved that he will understand

+nothing, according to what is in truth.

+What will not man do, to get clear of plain

+truth! How will he twist and pervert the plainest

+words!&mdash;&mdash;</p>

+

+<p>It hath also been alledged, that our divine Lord,

+directed his disciples to wash one another&rsquo;s feet as

+a token of humility&mdash;John xiii.&mdash;from the 4th

+to 15th verse. There is no word, in this whole

+<span class="pagenum" id="p178">[p.&nbsp;178]</span>

+transaction, that can possibly denote that <i>washing

+of the feet</i> was to be a standing ordinance in the

+New Testament-dispensation.&mdash;Most plainly doth

+Christ tell them, that what he had done was only

+an <i>example</i> of humility, or significant way to teach

+them this important Virtue. It was an outward

+action calculated to impress their minds with a

+sense of the duty of being meek&mdash;humble&mdash;condescending&mdash;and

+forbearing. So they understood

+it&mdash;for they never practised it as an ordinance.

+We have a right to say they did not, because,

+we are no where told of their observing it

+as a divine ordinance. So Christians have, in

+general, understood it.&mdash;One very small handful

+of pretended followers of Christ have understood

+it differently&mdash;and observed it as a <span class="smcap">Christian

+rite.</span> But admitting it to be an ordinance to

+be observed in Christ&rsquo;s Church, it doth not disprove

+the other ordinances.&mdash;&mdash;Upon the whole,

+we may as well deny any duty as the ordinance

+of the Lord&rsquo;s Supper. We may with as good reason

+affirm that all the scripture is mystery, and

+none of it capable of being understood, as to affirm

+that what it says relative to the institution

+of the Lord&rsquo;s Supper as a <i>standing ordinance</i> to

+be continued in his Church to the end of the

+world, his second coming to judgment, is only

+mere metaphor&mdash;allegory, or figurative language.&mdash;But

+it is one thing to show malice against

+God&rsquo;s special ordinances, and another to disprove

+them. All who reject, despise, and deny

+them, cannot, with any consistency, pretend to

+receive the word of God, as the only rule of faith

+and practice.</p>

+

+<p>Having reviewed the scripture account of the

+Institution of the Lord&rsquo;s Supper, as a standing ordinance,

+<span class="pagenum" id="p179">[p.&nbsp;179]</span>

+in the Christian Church, to be continued

+to the end of the world.&mdash;We shall, as was

+proposed, examine</p>

+

+<p>II. Very briefly into its nature, and enquire who

+may rightly attend upon it.&mdash;God is infinitely

+wise, in all that he requires of us, as duty. He never

+did require, or enjoin upon man what was inconsistent

+with his wisdom or goodness, or when

+complied with, would be of no benefit to him.

+The ordinances of the gospel are spiritual in

+their meaning, and highly subservient to the

+purposes of fervent piety.&mdash;And the ordinance

+of the Supper, is an ordinance wherein by giving

+and receiving <i>sensible signs,</i> we show forth the

+death of Christ till he come to judge the world

+at the last day. By visible signs, it represents

+to us the body and blood of the Saviour. The

+material emblems, the bread and wine, convey

+to us, or signify spiritual things; and are designed

+to impress the mind, with the liveliest ideas

+of the dreadful sufferings of the son of God, of

+his blood shed, and body broken for us, by the

+aid of our external senses, our eyes and taste.&mdash;By

+these Elements, as they are termed, we behold

+him crucified afresh:&mdash;as groaning on

+Calvary:&mdash;as expiring on the Cross:&mdash;as rising

+from the dead:&mdash;as bursting asunder the cords

+of death:&mdash;as ascending up into heaven:&mdash;as

+sitting at the right hand of God:&mdash;as an all-willing

+and all-powerful Saviour. Our eyes see it,

+in the sensible signs. May our hearts realize it!

+The duty of remembering our Redeemer, in the

+memorials of his dying love, is most reasonable.

+We consist of body and soul, and in this ordinance,

+the apprehensions and devotions of the

+latter, are aided by the senses of the former. This

+<span class="pagenum" id="p180">[p.&nbsp;180]</span>

+is treating human nature as being what it is.

+Had we no <span class="smcap">body</span>, or were we unembodied spirits

+this ordinance would be absurd.&mdash;&mdash;</p>

+

+<p>It may be here pertinently added, God has

+had his sacramental institutions in every age of

+the world&mdash;even, before the <span class="smcap">fall</span> of man. In

+a state of innocence, before the Apostacy, the

+tree of life was the Sacrament, or standing sign

+by which Adam was to be confirmed, if he had

+maintained his integrity.&mdash;The Rain-bow, a natural

+ph&aelig;nomenon, was expressly appointed by

+God, as a sacramental sign, by which his covenant

+with Noah was ratified, and in which he

+promised that the world should not, a second time,

+perish with water.&mdash;In the Jewish dispensation,

+the Passover and circumcision were two noted

+sacramental institutions, by which God&rsquo;s covenant

+of grace, was confirmed.&mdash;And in the last,

+best, and most perfect dispensation of all, the

+Gospel, are two most plain and important Sacraments,

+Baptism and the Lord&rsquo;s Supper.</p>

+

+<p>In all these instances, the wisdom, goodness,

+condescension and grace of the Supreme Being

+are remarkably manifested. He considers what

+we are, weak and frail Creatures. He treats us

+as being what we are, imperfect Creatures; and

+hath, in the sacraments, appointed outward signs

+to assist us in conceiving rightly of divine things,

+and to move and affect the heart.</p>

+

+<p>2dly. The nature of the ordinance of the supper

+is a commemoration of the sufferings of a

+dying Redeemer. This is sufficiently proved by

+the very words of the blessed Jesus in the original

+institution and distribution of the Elements.

+<span class="pagenum" id="p181">[p.&nbsp;181]</span>

+<span class="smcap">This do in remembrance of me.</span> He, as

+our passover, is sacrificed for us. We are then

+to remember him, principally, as dying for us:&mdash;as

+bearing our sins in his own body on the

+tree:&mdash;as our propitiatory sacrifice:&mdash;as our

+righteousness. This needs no other proof, than

+the very words used in the distribution of the

+outward signs. <i>This is my body which is broken

+for you</i>:&mdash;broken with an inconceivable weight

+and variety of sufferings.&mdash;So again, <i>This Cup

+is the new Testament in my blood which is shed for

+you:</i> shed for you&mdash;a ratification of the new

+covenant, which is the meaning of the word

+Testament here.&mdash;Who can hear the divine Jesus&mdash;who

+can see him holding out life and glory,

+in these appointed signs, saying eat, <i>O friends,

+and drink ye all of it,</i> without being melted into

+love, gratitude, and a cordial compliance!&mdash;The

+sacramental supper, then, is a memorial of his

+dying love, bleeding piety, and wonderful grace.&mdash;By

+it, as the Apostle expresses himself, we

+<i>show his death</i> <span class="smcap">till he come</span>&mdash;till he come to

+visit our guilty world as the final judge. As a

+dying friend he gives us this memorial of his

+love. He knew that we, in this wicked world,

+and amid its concerns and temptations, should

+be apt to forget him in the riches of his grace

+and bitterness of his death. Accordingly that

+the manner of his death, and magnitude and variety

+of his sufferings might never be effaced from

+the mind, the same night in which he was betrayed,

+he instituted this precious Ordinance,

+and bid all his followers, to remember him in

+it, with all the weight of his divine authority,

+and affection of ardent friendship.&mdash;&mdash;And can

+we forget thee, O suffering Immanuel! Whom

+<span class="pagenum" id="p182">[p.&nbsp;182]</span>

+should we remember, if we forget thee!&mdash;Can

+our cold hearts be unmoved at those things,

+which thou didst undergo for us!&mdash;Can any pretend

+to be thy disciples, deceiving mortals, and

+still exert themselves to persuade others not to

+remember thee, in thy <span class="smcap">dying command!</span></p>

+

+<p>3dly, The sacramental supper is a Communion-Ordinance.

+<i>The cup of blessing which we

+bless, is it not the communion of the blood of Christ?

+The bread which we break, is it not the communion

+of the body of Christ? For we being many are one

+bread and one body, for we are all partakers of that

+one bread.</i> This ordinance from these words is

+often called, by way of eminence, the Communion;

+and it has been celebrated ever since the

+days of Christ, as a <i>standing ordinance,</i> in every

+Country, where the Gospel hath been enjoyed

+by all denominations of Christians, except some

+deniers of all outward ordinances. Serious and

+enlightened Christians have always highly valued

+it. They have always loved it. They always

+deemed it a blessed privilege to remember

+their dear, departed Lord in his own appointed

+emblems. And while attending upon this great

+Christian solemnity, the Communion-Table, we

+commune with one another&mdash;with our Father

+who is in heaven&mdash;and with the Redeemer of a

+fallen world.&mdash;As brethren we sit at the same table,

+commemorate the same suffering Lord, participate

+in the same rich provision. This shows

+our union in all essential doctrines, our charity;

+that in the things of God and Religion we have

+one heart, one Lord, one hope, one faith, one

+baptism, one God and Father of all, and that we

+acknowledge one another as fellow-Christians.

+<span class="pagenum" id="p183">[p.&nbsp;183]</span>

+We stand, as it were, at the foot of the Cross,

+beholding the awful sufferings of our Lord, and

+professedly rest all our hope on his merits and

+precious blood, our hope of pardon, hope of

+peace, hope of acceptance with a holy God, and

+hope of eternal blessedness in heaven.&mdash;We also

+commune, by the divine spirit, with God himself.

+A spiritual intercourse, at the Sacred Gospel-Passover,

+is maintained between him and his

+pious people. He communicates,  by the influence

+of his holy spirit, his love to them; and

+they pour out their hearts, desires, and prayers

+before him, and to him. He draws near to

+them, in mercy, and in the tokens of his favour.

+They draw near to him in duty. Hence he is

+said to dwell in them. He smiles upon them

+through the Son of his love. He owns them in

+the covenant of grace. He pities them in all

+their sorrows. He comforts them with his own

+consolations. He establishes them in the truth

+and right way. They are, in fine, seated at

+his own table&mdash;a Father&rsquo;s board, upon the best

+provision.&mdash;What a high privilege! What a

+sublime felicity!&mdash;</p>

+

+<p>And who may rightfully attend upon, and

+enjoy this divine Ordinance? The answer is, all

+Christ&rsquo;s disciples. His professed followers who

+believe in him, and obey his precepts. All are

+bound to honor the God of ordinances. He

+alone can make them profitable and savingly

+beneficial. Without him, they will be inefficacious.&mdash;And

+to have a right to approach them, we

+must profess the religion of the Gospel, must

+admit all its essential doctrines. And behave

+and conduct accordingly. <i>Do this in remembrance</i>

+<span class="pagenum" id="p184">[p.&nbsp;184]</span>

+<i>of me</i> is the absolute command. And

+we are to remember a dying Redeemer, as his

+friends, as his followers. All, therefore, who

+have a disposition to live a life and piety and Virtue,

+to perform the duties thereof, and to walk

+in the fear of the Lord all their days, may, and

+ought to approach the holy ordinances of the

+Gospel.&mdash;</p>

+

+<p>In the review of what hath been offered, we

+infer the indispensible duty of partaking in divine

+Ordinances. It is as much our duty, as

+professed Christians, to remember the sufferings

+of the Lord Jesus Christ to atone for sin, in his

+own appointed way, as it is to practice the moral

+virtues of compassion, honesty, or truth. A

+positive duty is absolutely binding. When it is

+made known to us, we may not neglect it any

+more than a moral duty: though moral duties

+may be more important, and be not to give place

+to positive: for <i>God will have mercy and not sacrifice.</i>

+If <i>both,</i> as both are obligatory, cannot be

+complied with, under certain given circumstances,

+the <i>moral</i> claims the precedency. All, therefore,

+are obligated to prepare themselves to wait on

+God, and to honor him in his own institutions.

+None can excuse themselves. And what is required

+on their part hath now been concisely stated.</p>

+

+<p>Again, from our subject we see how exactly

+we follow Christ in the way, in which we attend

+upon the Sacramental Supper. We profess to

+follow him altogether, and to make nothing essential,

+which he doth not make essential. Every

+communicant is left to his own opinion and

+free liberty to stand, or sit, or kneel, as he conceives

+is the will of his divine Lord. As our

+<span class="pagenum" id="p185">[p.&nbsp;185]</span>

+professed aim is to honor God, and Jesus Christ,

+we endeavour to make the revealed will of our

+Lord, in this Ordinance, our rule. Did he set

+apart the sacramental bread by prayer, so do we.

+Did he do the same as to the Cup, so do we.

+Did he close all by an hymn of praise, so do we.

+We close the solemnity by a well adapted religious

+song of praise to God and the Saviour.&mdash;</p>

+

+<p>We infer, further, from what hath been said,

+how painful to the real lover of Virtue and piety

+it is to reflect that this divine Ordinance, upon

+which we have been discoursing, should be so

+much disregarded, as it is, among those who call

+themselves Christians. Some profane it. Some

+deprecate and speak evil of it, and of all divine

+institutions even the christian Sabbath and Christian

+worship. Some cast off prayer, and maliciously

+and impiously reproach all christian duty.

+In this Country, it is with difficulty, that many

+who, in the judgement of Charity, are Christians,

+can be persuaded to honor God in his special

+ordinances. How melancholy the idea!&mdash;But

+what is of all the most affecting is, that there

+should be so many open enemies to that very

+Redeemer, who died on purpose to save man,

+lost man! For he came to seek and save that

+which was lost. His sceptical scoffers, will not

+have him to reign over them. Such should remember

+the observation of the wise man respecting

+the Deity&rsquo;s treatment of scorners. <i>Surely

+<span class="smcap">he</span> scorneth the scorners: but he giveth grace

+unto the lowly.</i>&mdash;Those who deny Jesus Christ in

+his word, in his worship, and in his ordinances,

+and will not have him to save them from sin and

+<span class="pagenum" id="p186">[p.&nbsp;186]</span>

+misery, will never have any salvation at all. <i>If

+ye believe not,</i> says our Lord, <i>that</i> I <span class="smcap">am he,</span> the

+promised Messiah, <i>ye shall die in your sins.</i></p>

+

+<p>To conclude all&mdash;<span class="smcap">In the above discourse,</span>

+I have endeavoured to plead the honor of the

+only Saviour in his holy ordinance:&mdash;I have enquired

+what saith the scripture, not what men

+have said, or Councils decreed. If in any thing

+I have misapprehended, or misrepresented divine

+truth, I hope it may be forgiven me by a

+gracious God; and that all my sins may be washed

+out, as to their guilt, in the precious blood

+of that Jesus, whose Religion I solemnly believe

+to be divine, and on whom I am entirely willing,

+after the most deliberate examination of his celestial

+pretensions, to risk my <span class="smcap">eternal felicity.</span></p>

+

+<p>&nbsp;</p>

+

+<p><span class="pagenum" id="p187">[p.&nbsp;187]</span></p>

+<h3 class="tdc" id="d9"><span class="gesspert">DISCOURSE</span> IX.</h3>

+

+<hr />

+

+<p class="bq">Baptism by water not a piece of Superstition,

+but appointed by Jesus Christ.</p>

+

+<p class="tdc">MATTHEW xxviii.&mdash;and this part of the 19 verse.</p>

+

+<p class="bq"><i>Baptizing them in the name of the Father, and

+of the Son, and of the Holy Ghost.</i></p>

+

+<p>Every true friend of Christ and his Religion

+mourns over every departure from

+the duties he enjoined, the doctrines which he

+taught, and the Ordinances which he appointed.

+The more sincere and cordial his friendship, the

+more dear to him, will be the duties, the doctrines

+and the institutions of his divine Lord and

+Master.</p>

+

+<p>We should be exceedingly solicitous, then, to

+abide in the doctrines of Christ, to preserve Gospel-ordinances

+in their purity; avoiding carefully

+all human additions, supplements, and traditions;

+adhering to the original primitive simplicity

+of Gospel-worship and order; rejecting all

+that Christ rejects; holding to all, to which he

+holds; hoping all from him; and keeping from

+whatever contradicts his doctrines. All the appointments

+<span class="pagenum" id="p188">[p.&nbsp;188]</span>

+of the Savour are to be highly esteemed,

+and diligently observed by his professed

+people. And one of these, is the Ordinance of

+Baptism by water, to be a <i>standing ordinance</i> in

+the Church to the end of the world; of the clear

+and express institution of which it is now proposed

+to lay before the audience, a plain and faithful

+account from scripture; being in the enquiry

+wholly directed and guided by what Christ and

+his Apostles have left us, have said, and practised

+respecting it.</p>

+

+<p>So far, my hearers, as I know my own heart,

+I would cheerfully give up any thing, which I

+could not find duly supported in scripture understood

+in its plain and natural sense, and not perverted

+by ignorance and wilful misrepresentation.&mdash;That

+the ordinance of water-baptism has been

+greatly abused and perverted, is readily acknowledged.

+Different denominations of professing

+christians, have entertained different opinions about

+its nature, as well as the subject and mode.

+But different opinions and different practices do

+not disprove the reality of the ordinance, or its utility

+as a christian privilege. They are however

+a full proof of the weakness, prejudice, and imperfection

+of human nature. If we must relinquish

+all that has been perverted and abused in

+religion, or disputed and differently understood,

+we shall have nothing left. We must, as many

+have done, commence infidels. For there is no

+article either of religion or morals but has been

+disputed, perverted and differently understood.

+I hope for a patient and candid hearing of the

+arguments, which shall be alledged to prove that

+baptism by water or christian baptism is not a

+<span class="pagenum" id="p189">[p.&nbsp;189]</span>

+piece of superstition, but <span class="smcap">appointed</span> by Jesus

+Christ.&mdash;I would attempt humbly to enquire,

+what is the mind or will of God, as revealed in

+the holy scriptures, concerning christian baptism.

+I have taken all proper pains to search them, looking

+to the Father of lights for his guidance and

+spiritual illumination&mdash;to weigh and compare

+what they affirm, and to examine the original

+language. I hope, by divine grace, to be preserved

+from all error in opinion, and intemperance

+of words, or harsh and uncharitable expressions,

+being fully persuaded, <i>that the wrath of

+man worketh not the righteousness of God.</i>&mdash;&mdash;</p>

+

+<p>The words chosen, as the subject of present

+meditation, make a part of that great Commission,

+which our Lord after his resurrection and

+before his ascension to his Father and our Father,

+to his God and our God, gave to his Eleven Disciples

+or first Ministers. The whole Commission

+runs thus, <i>Go ye therefore and teach all nations,

+baptizing them in the name of the Father, and of

+the Son, and of the Holy Ghost, teaching them to

+observe all things whatsoever I have commanded you.

+And, lo! I am with you always even unto the End

+of the world.</i> To remove all possible doubt, if

+any could remain, of his authority to ordain and

+commission them, he informs them, that all power

+was given unto him, in heaven and on earth:

+power to do every thing in his church, and even

+to render the whole system of nature obedient

+to him. He appointed the time and place,

+when and where the <i>eleven disciples</i> were to meet

+him in order to be invested with the commission

+to preach his Gospel, to gather and organize

+churches, and to admit converts to the Sacrament

+<span class="pagenum" id="p190">[p.&nbsp;190]</span>

+of baptism. <i>Then the eleven disciples went

+away into Galilee, into a mountain where Jesus,

+had appointed them. And when they saw him, they

+worshipped him, but some doubted. And Jesus

+came and spake unto them saying, all power is given

+unto me in heaven and in earth.</i></p>

+

+<p>1st. The first argument that there is such

+an ordinance as water-baptism to be administered to

+all, who are the professed people of God, to be

+continued to the end of the world, is taken from

+the very words of the text: <i>baptizing them in

+the name of the Father, and of the Son, and of the

+Holy Ghost.</i> In the original, it is <i>into</i>; which

+however altereth not in the least the meaning of

+the passage. To baptize <i>in</i> and <i>into</i> the name of

+the <span class="smcap">sacred three</span> is precisely one and the same

+thing. And the word, <i>baptize,</i> as all the learned

+know, is applying water in some way or other

+to the subject, as will be proved in its proper

+place. And in the commission which our Lord,

+just before his ascension into heaven, in a very

+formal and solemn manner, gave to his Apostles,

+the <span class="smcap">Eleven Disciples,</span> we should naturally expect,

+if any where, as the most fit time and place,

+on account of the institution of the ordinance of

+baptism, as an initiatory or introductory ordinance

+in his Gospel kingdom or New Testament-dispensation.

+Accordingly the very thing is

+done; the ordinance is <span class="smcap">instituted</span> in as plain,

+and as clear, and as precise a manner as words

+can state. The very particular form of words is

+given. That precise form which Jesus Christ

+would have us use, and which the christian world,

+in all its various ages and different communions,

+have ever since used. For the sacraments or ordinances

+<span class="pagenum" id="p191">[p.&nbsp;191]</span>

+of the Gospel are positive institutions;

+and in all positive institutions the observers are

+wholly confined to the declared will and form of

+the institutor. They are neither to go beyond

+or fall short of it. They can do neither, without

+offending the institutor. In the appointment

+of christian baptism our Lord hath then prescribed

+the very form of words to be used. The

+Sacrament of baptism has a most important

+meaning, and by an outward sensible sign, exhibits

+to us divine truth, or one of the foundation-doctrines

+of the whole system of christianity.

+And outward signs are a most affecting way of

+teaching mankind spiritual doctrines. By these,

+as well as by words, doth God, in his infinite

+wisdom, teach us. It discovers a particularly base

+and disingenuous mind to object against any of the

+ways in which it may please him to teach us, sinful

+and guilty creatures. Christian baptism teaches

+us, in a most striking and affecting manner, <span class="smcap">by

+an outward rite,</span> the absolute need of our

+being washed by regeneration:&mdash;that we are defiled

+with sin, in our natures, and cannot be saved

+unless this defilement be done away by the

+purifying efficacy of grace. To apply water to

+the subject, whether infant or adult, whether by

+immersion or sprinkling, in the name of the father,

+and of the son, and of the holy Ghost, is to

+signify our belief in the one true God, distinguished,

+as now stated; our subjection to him;

+and our adherence to whatever is revealed by

+him. For to baptize in the name, or into the

+name of another is openly to denote our following

+him, belonging to him&mdash;our subjection to

+him, to his will and cause. Thus, when the Apostle

+Paul thanks God that he had baptized but

+<span class="pagenum" id="p192">[p.&nbsp;192]</span>

+few: when the Corinthian converts were so divided

+about Preachers who ministered to

+them, he assigns this reason, not that the ordinance

+was unnecessary or unprofitable, or not

+divinely appointed, <i>but lest any should say he baptized

+in his own name or into his own name,</i> which

+must mean that he was to be their head; and

+they wholly devoted to him as followers. To

+baptize, therefore, into, or in the name of the

+Father, and of the Son, and of the holy Ghost,

+is to denote an entire consecration to the Trinity,

+to the love, fear, and service of God, and a

+full renunciation of all other Religions&mdash;of all Idols,

+and the vanities of the world&mdash;that we

+take God, for our God and portion, Jesus Christ

+for our only Redeemer, and the holy Ghost for

+our sanctifier. By Christian baptism we signify

+our duty to be God&rsquo;s, and to declare it to all the

+world; we declare in a more solemn manner

+than words can do, that we need the washing of

+regeneration&mdash;and that we are defiled in our nature

+by sin. All Christians should see that they

+understand the nature, use, and intention of

+baptism. And how reasonable, that by some

+outward rite, our need of being sanctified, should

+be exhibited!&mdash;When, therefore, we call the

+sacrament of baptism, a positive Ordinance, we

+do not mean that it has no moral uses, or is not

+beneficial in Religion, or reasonable: we only

+mean that it is an Ordinance which we should

+not have known, or been obliged to attend upon,

+except it had been expressly appointed by the

+Author of the Christian dispensation, who has

+the sole and exclusive right to legislate in his own

+kingdom, and to appoint what ordinances of

+worship he pleases. He is king in his Church.

+<span class="pagenum" id="p193">[p.&nbsp;193]</span>

+Referring to the Messiah, and to his kingly office,

+Jehovah says, <i>Yet have I set my king upon my holy

+hill of Zion.</i>&mdash;</p>

+

+<p>As to the mere circumstances of the Ordinance

+of baptism; these are left to the convenience

+and discretion of those who use it. And the disputes

+which have been carried on respecting

+these, between different Christian denominations,

+have been a disservice to Religion and Charity;

+have perplexed honest and serious minds very

+often; and opened the mouths of gain-sayers to

+object.&mdash;&mdash;</p>

+

+<p>Let it be particularly remembered here, that

+we do not substitute baptism by water, however

+dispensed, whether by sprinkling or immersion,

+in the room of regeneration. Some of the Christian

+Fathers used the words, <i>regeneration</i> and <i>baptism,</i>

+as similar in signification, though at the

+same time, they by no means excluded the doctrine

+of a renovation of nature; or meant to be

+understood that the application of the Element

+of water, in the baptismal Sacrament, was the

+actual scripture-new-birth. Some few Christians,

+have supposed that baptism rightly administered

+is the scripture-regeneration. Those who do,

+are few in number, and are considered by other

+Christians, as exalting the ordinance of baptism

+above its proper place, and taking the <i>sign</i> for

+the <i>thing</i> signified. Those, in general, who practise

+water-baptism, hold to the new-birth or regeneration

+of the soul as much, and as strongly,

+as if they never practised infant or adult baptism.</p>

+

+<p>We proceed in the argument&mdash;and ask, is it

+not strange, indeed, that Christ should be so particular

+<span class="pagenum" id="p194">[p.&nbsp;194]</span>

+in directing his Ministers to the end of

+the world, his Apostles, and in them, all faithful

+Ministers, to baptize into the name of the Father

+and of the son and of the holy Ghost, all who

+were brought over to his religion, or who embraced

+his Gospel, if he intended there should be

+no baptismal Ordinance in his Church? They

+were to teach and to baptize. Go teach all nations,

+<i>baptizing them.</i> The word <i>teach</i> here signifies

+to disciple them, or bring them over to the

+Gospel. And to <i>baptize</i> them is to apply water

+in the name of the father, son, and holy Ghost to

+the individuals, who should be induced, through

+the preaching of the Apostles, to become Christ&rsquo;s

+disciples. He promises to be with them, while

+engaged in their sacred work, <i>teaching</i> and <i>baptizing,</i>

+two different acts entirely, even unto the

+end of the world. Here is a plain scripture-account

+of the actual institution of the sacrament

+of baptism, or christian baptism, by whom to be

+dispensed, and to whom;&mdash;and how long to be

+continued. It is to be dispensed by Christ&rsquo;s

+ministers, or regularly authorized Teachers; the

+subjects to whom it is to be administered are all

+who <i>professedly</i> become disciples of the Redeemer,

+or embrace his Gospel, including, as we believe,

+their infant offspring; and it is to be continued

+to the end of the world. No words can

+be more explicit and full than these. If these

+can be explained away, by sophistry and art, any

+may, that could be used. If these be perverted,

+we must despair of finding <i>any</i> which are incapable

+of perversion. To say that to <i>teach</i> and to

+<i>baptize</i> are one and the same thing, is to deny

+the natural and obvious sense of the words&mdash;to

+make our Lord guilty of a silly tautology&mdash;an

+<span class="pagenum" id="p195">[p.&nbsp;195]</span>

+unmeaning repetition&mdash;is contrary to the whole

+current of scripture. For it never, in one single

+instance, uses the word <i>baptize</i> for <i>teaching.</i> And

+the word <i>baptize</i> no more signifies teaching,

+than it does meekness or humility, or faith, or

+repentance. None can adopt such an absurd

+idea, except they be predetermined to deny every

+thing in the Gospel which makes against their

+favorite system.&mdash;On the other hand, all who

+are willing to receive Christ&rsquo;s Institutions, and

+doctrines, or religion as delivered in his own

+word, will never want a full proof to support

+them in holding to the ordinance of Christian

+baptism, as long as this text now under consideration,

+is found in scripture.</p>

+

+<p>2dly, A further scripture-proof of the institution

+of Christian Baptism is from the Evangelist

+Mark xvi.&mdash;15, 16 compared with our text.

+He is giving us an account of the very same Commission

+as the Evangelist Matthew, but is not so

+full and particular. <i>And he said unto them, go ye,

+into all the world, and preach the Gospel to every

+Creature</i>, every person who will hear you wherever

+you may, under divine direction, travel.

+<i>He that believeth and is baptized, shall be saved;

+but he that believeth not shall be damned.</i> This

+Commission is certainly to the following effect.&mdash;&ldquo;I

+ordain and send you my chosen disciples and

+Ministers to spread the Gospel, by your preaching,

+far and wide the world over, without any

+distinction of Jew and Gentile, and to dispense the

+Sacrament of baptism, as a standing ordinance

+in my kingdom, and as highly necessary, as you

+have hitherto practised it, under my direction

+and by my order, while I exercised my personal

+<span class="pagenum" id="p196">[p.&nbsp;196]</span>

+Ministry; he that believeth on me and receiveth

+baptism shall be saved.&rdquo; I argue thus, baptism

+is of high importance, and a divinely instituted

+ordinance, or it would not have been mentioned

+in this order or connexion, <i>he that believeth

+and is baptized shall be saved.</i> Why baptized, if

+not needed, or a divine ordinance? Was our

+Lord ignorant of what he said; or did he use

+words which cannot be understood; or did he

+mean to deceive us? of one or the other he was

+guilty, if he intended his followers, to the <span class="smcap">end</span>

+of the world, should not be <span class="smcap">baptized</span> with water.

+For baptism here must mean the application

+of the element of water to the subject, and

+not the sanctifying, regenerating, or miraculous

+power of the holy Ghost, because it is put after

+believing. But none, all must admit, do believe

+to the saving of the soul, but regenerated and

+sanctified ones. And that water-baptism is not

+in Christ&rsquo;s religion as necessary as faith, is plain

+from the last clause of the verse, <i>but he that

+believeth not shall be damned.</i> It is not said <i>he that

+believeth not</i> and is <span class="smcap">not baptized</span> shall be damned.

+For many may believe, and have no opportunity,

+however desirous, to receive baptism.

+And such as are not in Providence allowed to

+have opportunity to receive it, in a Gospel-way,

+are not therefore shut out of the kingdom of glory.&mdash;Besides,

+it is a circumstance on this subject

+of no small weight, and merits a particular remembrance,

+that Christ invested his eleven disciples

+or Apostles with this commission to carry

+the glad tidings of peace and Salvation, and

+in them, his true ministers, round the world, and

+to dispense the ordinance of baptism to all meet

+subjects, just before his Ascension into heaven.

+<span class="pagenum" id="p197">[p.&nbsp;197]</span>

+It was one of his very last acts in our world.

+And they could not possibly help understanding

+him to mean water-baptism, in their Commission,

+for during the whole term of his personal Ministry,

+they had practised administering it, as an ordinance,

+to all who professed to be convinced

+that Christ was the promised Messiah and who

+followed him.&mdash;</p>

+

+<p>3dly. Therefore, a third proof, from scripture,

+of the institution of water-baptism, as a special

+ordinance or sacrament in Christ&rsquo;s kingdom,

+or spiritual religion, is that his disciples, after he

+had entered upon his public Ministry, <i>statedly</i>

+practised it. This must be a satisfactory proof

+to all, who are willing to follow Christ and his

+Apostles, and not to set up a religion of their

+own making. Deluded and visionary men have

+often undertaken to make schemes of religion

+of their own. What daring impiety!&mdash;That

+Christ&rsquo;s chosen disciples or Apostles, during his

+public Ministry on earth, practiced water baptism

+the Evangelist John tells us. John iii.&nbsp;22.

+<i>After these things, came Jesus and his disciples into

+the land of Judea, and <span class="smcap">there</span>, he tarried with

+them and <span class="smcap">baptized.</span></i> iv.&nbsp;1, 2, 3. <i>When therefore

+the Lord knew, how the pharisees had heard that

+Jesus made and <span class="smcap">baptized</span> more disciples than

+John; though Jesus himself <span class="smcap">baptized</span> not, but his

+disciples, he left Judea, and departed again into

+Galilee.</i> Making disciples and baptizing them

+were two entirely different acts. To <i>make disciples</i>

+was to teach them his doctrines, and to persuade

+them to embrace his religion. To <i>baptize</i>

+them was to apply water to them, as an ordinance

+or sacramental sign. <i>Baptizing</i> these professed

+<span class="pagenum" id="p198">[p.&nbsp;198]</span>

+followers of Christ was the application of

+water to them, as a sign, or symbol, whether by

+immersion or sprinkling, is not now material to

+enquire, and not the <i>renewing of the</i> holy Ghost.

+In the first cited passage, it is said, <i>Jesus <span class="smcap">baptized</span></i>.

+In the last, it is said, he <i>himself <span class="smcap">baptized</span></i> not,

+but his disciples. There is no manner of difficulty

+in reconciling these two different accounts.

+For Christ is said, and with the most evident

+propriety, to do, what he ordered and directed

+his twelve Apostles to do. They were only his

+organs; and as his <span class="smcap">teachers,</span> they did nothing

+but by his order and direction.</p>

+

+<p>Had our Lord no design in this? He had

+now been some time on his public Ministry. He

+had begun the promulgation of his Gospel-kingdom,

+the new religion, which he came into the

+world to erect. He had collected many followers.

+And his Apostles <span class="smcap">baptized</span> them all.

+The words are, <i>made</i> and <span class="smcap">baptized</span> disciples.

+All that were made disciples, the necessary inference

+is, were <span class="smcap">baptized</span>. It follows, then, that

+every one that was <i>made</i> a disciple, was <i>baptized,</i>

+without one exception. There was but one

+way of practice. All or none were <i>baptized.</i>

+These chosen Ministers of Christ did not venture,

+of their own heads, in imitation of John the baptist,

+to administer baptism. Neither did the son

+of God commit an error. He was perfect: a

+teacher come from God, both impeccable and

+infallible. As people, in various parts, where

+he and his disciples travelled to preach, hearkened

+to him and owned him, as the true Messiah

+and Saviour, the disciples were bidden to <i>baptize</i>

+them.&mdash;How did they <span class="smcap">baptize</span> them? Doubtless

+<span class="pagenum" id="p199">[p.&nbsp;199]</span>

+as professed followers of Jesus of Nazareth.

+The form of words made use of, is not recorded;

+neither is it of any importance that it should be,

+at this time; because Christ intended to prescribe

+the <span class="smcap">very form</span>, at the proper time, just

+before he ascended into heaven.&mdash;Did Christ allow

+his disciples to <i>baptize,</i> accidentally, or undesignedly,

+or by mistake, or merely because his

+forerunner John did? Can any one believe this,

+who has his intellectual powers underanged, or

+any honourable thoughts of his Saviour? Nay,

+would not this be to blaspheme the son of God?

+All he did, in his public Ministry, and as an infallible

+Teacher, was of design.&mdash;Or again, did he

+admit his Apostles <i>to baptize</i> all who professed to

+believe in him, to gratify the caprice, humours,

+and prejudices of the people? Did the glorious

+and divine Jesus act from such base and low motives?

+Did he make these <span class="smcap">whims</span> and <span class="smcap">prejudices</span>

+the rule of his public conduct as Messiah?

+Dare we bring in against him, such a false and

+groundless charge?&mdash;&mdash;We come, therefore, to

+this conclusion, that we only follow him, when

+we administer water-baptism to all, who profess

+their faith in him and love and obedience; or

+to visible believers; the promise being to them,

+and their seed. And in things of religion we

+are safe, and only safe, when we most strictly follow

+him.&mdash;&mdash;</p>

+

+<p>4thly. The fourth argument to prove from

+scripture the <span class="smcap">institution</span> of water-baptism to

+be a <i>standing</i> ordinance, is taken from John iii.&nbsp;5.

+compared to the 26 verse of the same chapter.

+<i>Jesus answered, verily, verily, I say unto

+thee, except a man be born of <span class="smcap">water,</span> and of the</i>

+<span class="pagenum" id="p200">[p.&nbsp;200]</span>

+<i>spirit, he cannot enter into the kingdom of heaven.</i>

+Why, is being <i>born of water,</i> mentioned here?

+It is to no end; was it merely a word of course,

+to fill up a sentence? This was an important evening

+conference, of which these words are a part,

+with Nicodemus, a ruler in Israel, on the very

+nature of that new dispensation of religion, which

+Jesus was opening as the teacher come from God,

+called the <i>kingdom of heaven</i> or <i>kingdom of God.</i>

+Regeneration or the new-birth is mentioned verse

+3. as indispensably necessary; in this 5th verse

+<i>water</i> to be used, in a certain way, is made a

+term of entrance into the kingdom of heaven or

+Gospel-church; that is, we must be born of <i>water</i>

+as well as of the <i>spirit</i> in order to be <i>regular</i>

+members of his church. Water, in the ordinance

+of baptism, denotes the need of purifying

+grace. To be <i>born of water</i> may very well,

+without any unnatural force, mean <i>baptism.</i> As

+if Christ had told this ruler, in Israel, you must

+be renewed in your soul, and baptized with water,

+in order to be entitled to the blessings of my

+kingdom, or to be a regular member of the Gospel-church.

+Expositors generally suppose that

+<i>baptism</i> by water is implied in this passage. If

+Christ intended to have no <i>ordinance</i> of this sort,

+in his church, why did he point to <i>water</i> in the

+way he does?&mdash;Some, indeed, suppose that the

+ordinance of baptism is not meant here, but that

+to be <i>born of water and of the spirit,</i> is to be born

+of the spirit, which purifies and cleanses from

+the filth of sin, like water.&mdash;In the 26th verse

+we read thus: <i>And they came unto John; and

+said unto him, Rabbi, he that was with thee beyond

+Jordan, to whom thou bearest witness. The same

+<span class="smcap">baptizeth</span>, and all men come unto him.</i> He baptized

+<span class="pagenum" id="p201">[p.&nbsp;201]</span>

+by his disciples. They dispensed the ordinance

+for him, by his order, and authority.&mdash;Immense

+multitudes were baptized. The text

+says <i>all men</i> came unto him; that is, multitudes,

+and multitudes from all parts of the land. And

+they who professed to receive him as the Saviour

+and Son of God were baptized. <i>The same <span class="smcap">baptizeth,</span>

+and <span class="smcap">all</span> men come unto him.</i>&mdash;&mdash;</p>

+

+<p>5thly. The fifth argument, is taken from those

+numerous passages of scripture, where baptismal

+water in the name of Christ, or no doubt, in

+the name of the <span class="smcap">Sacred Three,</span> is said to be

+used. There are in the New Testament, we

+readily own, several instances, in which the baptism

+of the holy ghost is mentioned; all of which,

+one excepted, mean his <i>miraculous influence.</i> And

+it is to be carefully remembered that when the

+words <i>baptize</i> and <i>baptism</i> denote either the sanctifying

+grace, or miraculous gifts of the spirit,

+they are used not in their natural or literal, but

+in a figurative and metaphorical sense. These

+instances I will carefully recite. Once <i>baptism</i>

+is used by Christ to represent his sufferings, especially

+on the Cross; Luke xii.&nbsp;40, and Mat.

+xx.&nbsp;22. There are but three, or at most four

+instances where <i>baptism</i> and <i>baptize</i> mean evidently

+or necessarily the sanctifying grace or miraculous

+powers of the holy ghost. Matt. iii.&nbsp;11,

+compared with Mark, i.&nbsp;8, compared with Luke,

+iii.&nbsp;16, compared with Acts, i.&nbsp;5, and xi.&nbsp;16.

+These texts all refer to one and the same thing.

+And most evidently intend the <i>miraculous gifts</i> of

+the holy ghost. Christ&rsquo;s <i>baptizing with the holy

+Ghost and with fire</i> necessarily means his giving

+<i>the miraculous powers</i> of his spirit, as is fully proved

+<span class="pagenum" id="p202">[p.&nbsp;202]</span>

+by comparing Acts, i.&nbsp;5, with the first sixteen

+verses of the second chapter. In these passages,

+in the Evangelists, there is a pointed and

+marked distinction between John&rsquo;s <i>baptizing with</i>

+water, and Christ&rsquo;s <i>baptizing with</i> the holy ghost,

+of giving the <i>miraculous powers</i> thereof. They

+are entirely different. But Christ&rsquo;s <i>baptizing</i>

+with the holy Ghost and with fire, does not

+mean the sanctifying grace, but the <i>extraordinary gifts</i>

+of the holy Ghost, as now proved from Acts i.&nbsp;5,

+and ii.&nbsp;1&ndash;16. Christ&rsquo;s baptizing with the

+holy Ghost and with fire, or imparting the miraculous

+powers thereof, is essentially different

+from John&rsquo;s baptism; but it neither proves, nor

+disproves the ordinance of <i>baptizing by water</i> as a

+<i>standing</i> ordinance, to be continued in his church,

+to the end of the world. It hath no reference to

+such a thing, more or less. What kind of logic

+must that man have who reasons thus; Christ&rsquo;s

+<i>baptizing</i> with the holy Ghost is altogether different

+from John&rsquo;s <i>baptism</i> of water unto repentance,

+and therefore he never intended to have

+any ordinance of <i>water-baptism</i> in his dispensation

+of religion, or in the Gospel-church? A

+man who can suppose this to be just reasoning,

+or any kind of reasoning, must be disordered in

+his mental capacities. There is but <i>one</i> instance,

+where being <i>baptized</i> by the spirit can

+mean being regenerated by his divine influence.

+And that is 1&nbsp;Cor. xii.&nbsp;13. In describing christian

+graces and exercises, allusions to baptism

+by water are many times made, which is

+an argument in favour of it, and not against

+it, as will be illustrated, in its proper place.

+The word translated <i>baptize</i> with its derivatives,

+in the Old Testament, is the common word used

+<span class="pagenum" id="p203">[p.&nbsp;203]</span>

+for <i>applications of water</i>, in some form, to the subject.

+In the New-Testament the words, <i>baptism</i>

+and <i>baptize</i>, with their derivatives, or compounds,

+borrowed and brought down from the Old Testament,

+are used about sixty times; and must

+necessarily mean the application of water, in

+some way, to the subject, except in the four instances

+and their parallel places, now recited.

+I have endeavoured from the original to make

+the selection with diligence and care. We

+know that the first, original, and natural signification

+of the word, <i>baptism</i> or <i>baptize</i> is, as well

+as we do know, or can know the sense of any

+word, in any language. And that the <i>first, plain,

+original</i> signification of the word, <i>baptize,</i> and its

+derivatives, is the <i>application of water,</i> in some

+form, to the subject, all the learned know:&mdash;and

+to them I appeal, as the only proper judges, in

+this case: though unlearned men may see how

+it is used, in the New-Testament, to their full

+satisfaction in the sequel. Whenever the word

+is applied to denote either the <i>sufferings</i> of

+Christ, or the <i>sanctifying grace,</i> or the <i>extraordinary

+and miraculous powers</i> of the holy Ghost, I

+affirm from scripture, it is used in a figurative

+and metaphorical sense. To reject the plain

+common meaning of a word, in nearly fifty instances

+out of sixty, and to insist on the metaphorical

+sense, for the sake of expunging from

+Christianity, a <span class="smcap">plain ordinance,</span> is having

+recourse to a strange expedient to establish a

+point.&mdash;And whether it be not a gross perversion

+of scripture, and contrary to all the rules of

+a fair and candid construction, is left for all to

+judge, who have eyes to see, or ears to hear.&mdash;We

+will now attend to those texts, numerous

+<span class="pagenum" id="p204">[p.&nbsp;204]</span>

+indeed, which directly or impliedly speak of baptism

+by water, as a <i>standing ordinance</i> in the spiritual

+religion of Jesus Christ, according to Apostolic

+practice. Rom. vi.&nbsp;4. <i>We are buried with

+him by baptism.</i> Ephe. iv.&nbsp;5. <i>One baptism.</i> Col.

+ii.&nbsp;12. <i>Buried with him in baptism.</i> Heb. vi.&nbsp;2.

+<i>Doctrine of Baptisms.</i> 1.&nbsp;Pet. iii.&nbsp;21. <i>Baptism

+doth now save us.</i> Acts. ii.&nbsp;38. <i>Be baptized every

+one of you.</i> <span class="smcap">Every one of you.</span> 41 verse,

+<i>They that gladly received his word were baptized.</i>

+viii.&nbsp;12. <i>They were baptized both men and women.</i>

+<span class="smcap">No distinction of sex as in circumcision.</span>

+13 verse, <i>Simon believed and was baptized.</i>

+16 verse, <i>Only they were baptized in the

+name of Jesus.</i> 36 verse, <i>Here is water, what

+doth hinder me to be baptized?</i> 38 verse, <i>And he

+baptized him.</i> ix.&nbsp;8. <i>Saul received sight, and

+arose and was baptized.</i> x.&nbsp;47. <i>Can any forbid

+that these should not be baptized?</i> 48 verse, <i>Peter

+commanded them to be baptized.</i> <span class="smcap">Commanded.</span>

+xvi.&nbsp;15. <i>Lydia was baptized and her

+household.</i> 33 verse, <i>The Jailor was baptized,

+he and <span class="smcap">all his</span> straitway.</i> xviii.&nbsp;8. <i>Many of

+the Corinthians believed, and were baptized.</i> xix.&nbsp;5.

+<i>And when they heard this, they were baptized.</i>

+xxii.&nbsp;16. <i>Arise and be baptized, and wash away

+thy sins.</i> Rom. vi.&nbsp;8. <i>Were baptized into Jesus.</i>

+1.&nbsp;Cor. i.&nbsp;16. <i>I baptized the household of

+Stephanas.</i> x.&nbsp;2. <i>And were all baptized unto

+Moses in the cloud.</i> xv.&nbsp;29. <i>Else what shall

+they do, that are baptized for the dead?</i> Gal. iii.&nbsp;27.

+<i>As many as have been baptized.</i> These

+are some of the principal places in the New-Testament,

+where <i>baptism</i> and <i>baptize</i> are used: and

+they all, mean the <span class="smcap">ordinance</span> of water baptism,

+or allude to the use of it, as a <i>standing ordinance.</i>

+<span class="pagenum" id="p205">[p.&nbsp;205]</span>

+How numerous are these texts, more so than any

+one, at first view, would have imagined. How

+unhappy is our Lot, if against all these, and

+plain are the most of them, as words can be, we

+are to believe Jesus Christ never intended to

+have the sacrament of water-baptism administered,

+as a <i>standing</i> ordinance, in his Church! So considerable

+a portion of the New-Testament occupied

+in giving us a plain account of this sacrament

+deserves notice. Could reason wish for

+more? With a beautiful display of divine wisdom,

+in so fully and so particularly stating the

+matter, as if, on purpose, to cut off all the cavils

+and objections of gainsayers&mdash;as if, on purpose,

+to prevent any from <span class="smcap">denying, rejecting,</span> or

+<span class="smcap">explaining</span> away the Ordinance.&mdash;It seems

+utterly unaccountable how a denial of it, can

+consist with a serious belief that the scriptures are

+from God, or the only rule of Christian faith and

+practice.</p>

+

+<p>&nbsp;</p>

+

+<p><span class="pagenum" id="p207">[p.&nbsp;207]</span></p>

+<h3 class="tdc" id="d10"><span class="gesspert">DISCOURSE</span> X.</h3>

+

+<hr />

+

+<p class="bq">Baptism by water not a piece of Superstition, but

+appointed by Jesus Christ.</p>

+

+<p class="tdc">MATTHEW xxviii.&mdash;and this part of the 19 verse.</p>

+

+<p class="bq"><i>Baptizing them in the name of the Father, and of

+the Son, and of the holy Ghost.</i></p>

+

+<p>I proceed, in this discourse, to lay before

+the audience a plain account, from scripture,

+of the Sacrament of Baptism as an ordinance to

+be observed, in Christ&rsquo;s Church, or the Gospel-kingdom,

+to the end of the world. This, it will

+be acknowledged, is a very important and interesting

+subject. For if there be no such sacrament

+too long have we, and the christian world, of

+the various Communions, practised upon it. If

+there be, we ought to see the scripture-proof of

+it, and observe it, as we are directed. If it be a

+human invention or tradition, only a piece of

+superstition, the sooner the discovery is made the

+better.&mdash;</p>

+

+<p>We finished the former discourse, in taking a

+concise survey of the numerous texts, which

+<span class="pagenum" id="p208">[p.&nbsp;208]</span>

+speak of the administration of baptism as an ordinance,

+in Christ&rsquo;s house, the Church of the living

+God; or which allude to it, as an established

+Apostolic practice.&mdash;</p>

+

+<p>6th. During our Lord&rsquo;s personal Ministry,

+which lasted as is generally supposed about three

+years and an half, his own chosen disciples, the

+twelve, administered water-baptism to all who

+embraced, or professed to embrace him, as the

+promised Messiah. It appears to have been the

+common practice of initiating them into his

+kingdom by <i>baptizing</i> them with water, as the

+appointed token or visible sign of their being his

+professed followers. We must necessarily conclude

+that our blessed Saviour ordered his disciples,

+during his public Ministry, to administer

+baptism by water to his professed followers, and

+gave them the <i>form</i> of words to be used. And

+that there was likewise a complete uniformity in

+their practice, we must necessarily conclude; because

+we never, in any of the four Gospels of

+<i>Matthew, Mark, Luke,</i> and <i>John,</i> find that our

+Lord reproved them for <i>baptizing</i> converts to his

+Religion, as the <i>introduction,</i> or intimated to

+them, in the remotest manner, his disapprobation:

+or spoke any where against <i>baptism</i> as administered

+by his harbinger, John the baptist,

+as if it were a <i>piece of superstition</i>&mdash;or an empty

+form: but he received it himself, which is at

+least a presumptive argument, that <i>water-baptism</i>

+was to be <i>an ordinance</i> in his religion; for John

+came to prepare the way of the Lord, in all respects,

+and to dispose people in their minds, to

+receive the Christian System; but if there were

+to be no christian baptism, how could John&rsquo;s

+<span class="pagenum" id="p209">[p.&nbsp;209]</span>

+<i>baptizing</i> unto repentance be from heaven or a

+preparation for the introduction of the Gospel-System?

+If Jesus Christ designed to have no

+such ordinance, to be a <i>standing</i> ordinance, in

+his Church, to the end of the world, we should

+have had, we rationally suppose, some <i>direct</i> or

+<i>implied</i> hint at least of his dislike of <i>baptizing</i>

+with water. For when he gave his eleven disciples,

+and virtually, in them, all his true Ministers,

+the commission in the text, <i>go teach all nations,

+baptizing them, in the name of the Father&mdash;and

+of the Son, and of the holy Ghost,</i> they could

+not understand him, but as <i>instituting</i> and <i>appointing</i>

+the ordinance of water-baptism. As

+they had been universally, during his public

+Ministry, in the practice of it, if he had intended

+to have the practise discontinued, he would have

+told them so:&mdash;he would have forbid them to

+continue it, and told them it was an <i>idle ceremony</i>&mdash;a

+<i>perfectly useless</i> and <i>insignificant rite</i>&mdash;no <i>better</i>

+than old <i>Jewish fables</i>&mdash;and <i>wholly unbecoming</i>

+the nature of his own spiritual religion. But

+there is not a word of this. On the other hand

+he, in the most solemn manner possible, commanded

+them <i>to go and <span class="smcap">baptize</span> all that should</i>

+embrace his religion, professedly, throughout

+the world. And after being <i>endowed with power

+from on high,</i> on the day of Pentecost, or <i>baptized

+with the holy Ghost,</i> that is, invested with his

+miraculous gifts, they continued to dispense the

+ordinance of water-baptism, as they had done

+before. As they gathered and organized Churches

+over the world, and preached Christ and

+him crucified, they dispensed <i>water-baptism</i> to all

+their converts, not one excepted, that we hear

+<span class="pagenum" id="p210">[p.&nbsp;210]</span>

+of, or know of: and so careful were they about

+this matter that they even baptized some of

+John&rsquo;s disciples over again. In the progress of

+their labours, they gathered an immense number

+of churches in Asia, in Europe, in Africa, in all

+parts of the then known world. And they were

+uniform in their practice. All the churches were

+formed doubtless upon the <i>same</i> model. They

+did not practise baptism in some instances, or omit

+it in others. They administered it to all, as

+the <i>standing introductory</i> ordinance. They did

+this, as long as it pleased the great head of the

+church to employ them in his work. They had

+with them, when they did thus practise, the <i>promised

+comforter</i>: That holy spirit who was to assist

+them&mdash;to inspire them&mdash;to secure them from all

+error in doctrine or discipline&mdash;to lead them into

+<i>all truth</i>: to be an <span class="smcap">infallible</span> guide to them.

+All these are facts. And all, who believe the

+holy scriptures, cannot help knowing them to be

+facts. I appeal to them as facts. I have proved

+them to be facts, in the large number of texts

+cited under the last argument. With an irresistible

+evidence, then, doth it appear, that water-baptism

+was the <i>stated</i> universal practice of the

+Apostles. The union of the Apostles, in the

+practice, will be particularly noticed and enlarged

+upon, under another head of proof.&mdash;Now,

+what can be said against baptism by water, as an

+<i>appointment</i> of Jesus Christ, and not a piece of

+superstition? Is any truth&mdash;is any duty&mdash;is any

+point of christianity more substantially proved,

+more clearly revealed?&mdash;So plain is this matter

+that it cannot, one would imagine, be contested.

+However to get rid of the argument and of the

+ordinance, it is said the Apostles, it is true, <i>did</i>

+<span class="pagenum" id="p211">[p.&nbsp;211]</span>

+<i>practise it</i>; but did administer it in ignorance&mdash;as

+uninformed and erring men&mdash;in weakness,

+and condescension to the wicked humours of

+their hearers:&mdash;but all along told them it was

+unnecessary and unprofitable&mdash;no Gospel-ordinance&mdash;but

+weak and beggarly elements&mdash;rudiments

+of the world&mdash;an abrogated rite&mdash;an abolished

+institution&mdash;old things that must pass away.&mdash;Strange

+indeed! Alas, did the Apostles

+practise this ordinance in ignorance, and to gratify

+prejudice in their converts? They acted, then,

+very wickedly. For they have herein set an <span class="smcap">example</span>

+to all the christian world, in every age,

+and land. For all the various communions have

+followed their practice, for more than Seventeen

+centuries, though differing about the modes and

+circumstances of it. If, then, we be in an error,

+we have been led into it by Christ and his Apostles,

+by following them in administering <i>baptism</i>

+as <i>an ordinance,</i> in his spiritual religion. For

+his kingdom is not of this world, it is a spiritual

+and heavenly kingdom. Are we not safer in

+following the Apostles, as inspired guides, in

+doctrine, and worship, and ordinances, than in

+listening to such as tell us <span class="smcap">they</span> were weak and

+ignorant men?&mdash;But be pleased, to consider a

+moment, my hearers,&mdash;&mdash;Who can believe that,

+under the <i>baptism</i> of the holy Ghost, his <i>miraculous

+inspiring</i> influence, the Apostles would

+have practised water-baptism universally, if it

+had not been the mind and will of Jesus Christ,

+that there should be such an ordinance, in his

+religion?</p>

+

+<p>7thly. It may tend to corroborate the proof

+that there is such an ordinance to be observed in

+<span class="pagenum" id="p212">[p.&nbsp;212]</span>

+the church of God, that it was the common received

+opinion, in the times of John the baptist,

+that the promised Messiah, the great Saviour of

+Man, would practise <i>baptism by water</i> in his ministry

+and kingdom. The people objected against

+John&rsquo;s baptism, because he declared that he was

+not the Christ, John i. 25. <i>Why</i> <span class="smcap">baptizest</span>

+<i>thou, if thou be not the Christ?</i> This question

+most obviously and clearly implies that it was expected

+that Christ, the promised Messiah, would

+have <i>baptism by water, statedly</i> practised, in his

+kingdom or dispensation. <i>Why</i> <span class="smcap">baptizeth</span> <i>thou,

+if thou be not the Christ?</i> As many as if they had

+said, you take too much upon you, in your baptizing:

+you assume one of the offices of the Messiah.

+We expect he will have <i>baptism,</i> in his

+kingdom, as an initiation, or introductory ordinance,

+representing our need of renovation.&mdash;The

+Jews might be mistaken in their ideas of the

+expected Messiah, in this, as in other respects.&mdash;What

+is now mentioned is only to show what the

+common expectation was. And that common

+belief must have had something to be grounded

+upon.&mdash;</p>

+

+<p>8thly. Another consideration of no inconsiderable

+importance to prove, that baptism by

+water, was to be a <i>stated</i> ordinance, in the New-Testament-dispensation,

+is taken from those passages

+of scripture, which do not directly, but impliedly

+assert, or allude to water-baptism, as a

+<i>stated</i> ordinance or practice, in the Apostolic

+and primitive Church. Titus iii.&nbsp;15. <i>Not by

+works of righteousness, which we have done, but

+according to his mercy, he saved us by the washing

+of regeneration and renewing of the holy Ghost.</i>

+<span class="pagenum" id="p213">[p.&nbsp;213]</span>

+Paul is here guilty of a needless repetition, or else

+he intends two different things, by the <i>washing of

+regeneration</i> and <i>renewing of the holy Ghost.</i> By

+the first, most Commentators and learned men,

+suppose he must intend baptism by water as a

+sign of the renewing of the holy Ghost. The original

+word translated <i>washing of regeneration</i> is

+the laver of regeneration&mdash;alluding to the laver

+or vessel to wash in, in the Jewish tabernacle and

+temple. We must be <i>baptized,</i> then, as well as

+<i>renewed.</i> The Apostle here speaks, indeed, most

+honourably of baptism, if he intend it, at all, as

+doubtless he doth.&mdash;Ephe. v.&nbsp;26. <i>That he

+might sanctify it,</i> that is, the Church, <i>having cleansed

+it by the washing of water, by the word.</i> Christian

+baptism is generally supposed to be alluded

+to, in this passage, as one thing implied in being

+<i>cleansed,</i> in being regular and proper members

+of Christ&rsquo;s Church. Romans, vi.&nbsp;4. <i>We are

+buried with him by baptism.</i> How absurd would

+such an expression be, if there were no ordinance

+of baptism <i>statedly</i> administered!&mdash;It would be

+unintelligible to the Christians at Rome. What

+does the beloved Apostle mean? they would naturally

+say: We know of no such ordinance as

+baptism. He must have forgotten himself, or

+he would not speak of our being buried with

+Christ in <i>baptism.</i>&mdash;We have a similar allusion

+to the ordinance of <i>baptism</i> in Col. ii.&nbsp;12. <i>Buried

+with him,</i> that is Christ, <i>in baptism.</i> If Christ

+would have no baptism, as a <i>stated</i> ordinance,

+how improper all such allusions to it. This

+scripture applies to all Christians, in all ages and

+parts of the world, who have the Gospel. But

+what instruction doth it contain in such allusions,

+if there be no ordinance of baptism?&mdash;More

+<span class="pagenum" id="p214">[p.&nbsp;214]</span>

+texts of this kind might be easily added, but these

+are enough as a specimen. If not of themselves

+a sufficient proof of the point before us, still they

+confirm the other arguments already adduced.&mdash;</p>

+

+<p>9thly. It may, with much force be added

+here, as a convincing and satisfactory proof of

+the Institution of <i>baptism by water,</i> as a <i>standing</i>

+ordinance, in the Gospel dispensation, that the

+Apostles were <i>unanimous</i> in the administration

+of it, as an <i>appointment</i> of their Lord and Master.

+They absolutely knew his mind and will. They

+were with him so long, that it is impossible that

+they should be ignorant of his will. When he

+told them to <i>baptize,</i> they perfectly knew what

+he meant. They <span class="smcap">all</span> practised baptism as a divine

+appointment. They baptised all their converts,

+without one exception, that we find on

+sacred record. Their command was, <i>be baptized

+<span class="smcap">every one</span> of you in the name of Jesus Christ

+for the remission of Sins; and ye shall receive the

+gift of the holy Ghost.</i> These were about three

+thousand, being all pricked to the heart by Peter&rsquo;s

+Sermon, on the day of Pentecost. Now

+<i>when they heard this they were pricked in their

+hearts,</i> or convinced of Sin and savingly wrought

+upon, no doubt. <i>And they said unto Peter and

+the rest of the Apostles, for they were all together,

+the Eleven,</i> see Chap. ii.&nbsp;1. <i>Men and brethren,

+what shall we do?&mdash;Then Peter said unto them,

+repent and be baptized <span class="smcap">every one of you.</span></i> This

+is a command from all the Apostles; for Peter

+spake in the name of the rest. They were all

+of one opinion on the subject; and this was but

+a <i>few days</i> after they received the commission to

+<i>baptize</i> all that should believe&mdash;<i>go teach all nations,</i>

+<span class="pagenum" id="p215">[p.&nbsp;215]</span>

+<i>baptizing them.</i> They never differed about

+the necessity of baptism. But were perfectly united

+in their practice. No one of them ever

+made any objection to the need of the ordinance,

+because Christ&rsquo;s Religion was a spiritual Religion.

+Nay, they positively commanded their

+converts to receive the ordinance. Acts x.&nbsp;48.

+<i>And he <span class="smcap">commanded</span> them to be baptized in the

+name of the Lord Jesus,</i> using, beyond all reasonable

+doubt, the very form of words prescribed in

+the original institution. Here were both Jews

+and Gentiles, and one as well as the other, were

+<span class="smcap">commanded</span> to be baptized. Now is it possible

+for any candid person, exercising his reason and

+reflecting powers, and not determined to support,

+at all events, a pre-conceived opinion, to

+suppose all the Apostles, in all parts of the

+world, among Jews and Gentiles, in all the

+Churches gathered by them, would unitedly,

+without one scruple, or one objector or objection,

+go into the practice of baptizing with water, if

+not an institution of their Lord, designed to be

+perpetuated, in his Gospel-kingdom, to the end

+of the world?&mdash;The Gentile converts, who were

+thousands of miles from Jerusalem and Judea,

+and where there were no Jews, were baptized,

+as well as Jewish converts. There could be no

+reason drawn from condescension or indulgence

+to prejudices, in their case, whatever there

+might be, in the case of Jewish converts.&mdash;</p>

+

+<p>The arguments in support of the divine rite

+of baptism, as a Gospel-ordinance, would admit

+of much more illustration and enlargement&mdash;but

+I pursue the point no further, trusting that

+the attentive and reflecting hearer hath received

+<span class="pagenum" id="p216">[p.&nbsp;216]</span>

+full and entire satisfaction from the proofs already

+offered.</p>

+

+<p>After contemplating the scripture-proofs of

+the ordinance of baptism, as a standing ordinance

+in the religion of Jesus Christ, it may not

+be a mere waste of time, to consider, in a concise

+manner, what hath been objected against it.

+<span class="smcap">Plainly</span> as it is <span class="smcap">instituted,</span> it has nevertheless

+been denied.&mdash;This, together with the Lord&rsquo;s

+Supper, hath been classed with the old abrogated

+Jewish rites and ceremonies, and exploded

+with them as wholly unworthy the regards of

+christians, and disgraceful to the spiritual nature

+of Christ&rsquo;s religion. The texts of scripture,

+which inform us of the abolition of Jewish rites&mdash;meats

+and drinks&mdash;or carnal ordinances, have

+been applied to the Gospel-ordinances. The argument

+is this, the Apostles tell us no Jewish ordinances

+are binding on us, but are all abrogated,

+therefore there are no christian ordinances

+binding on us. This all must see, who can exercise

+any reason, is no argument at all. And

+no man who uses it, can believe it to be any argument.

+The passages of scripture which declare

+the abolition of the Jewish ordinances are

+Col. ii.&nbsp;14, to the 23 verse&mdash;Rom. xiv.&nbsp;1, to

+the 17 verse. And in several other places the

+same thing is affirmed. These places refer <span class="smcap">only</span>

+to the Jewish rites and ordinances, and the

+abolition of them. Any one may see this, who

+will attend to them. To apply them to the christian

+ordinance of baptism and the Lord&rsquo;s Supper,

+is not only unfair and unjust, but a horrible perversion

+of scripture. It cannot be done ignorantly;

+for any one who can read, and who is

+<span class="pagenum" id="p217">[p.&nbsp;217]</span>

+capable of perverting such passages, must know

+better.&mdash;&mdash;</p>

+

+<p>Again:&mdash;The abuses of the ordinance of baptism,

+and the disputes about it, are alledged as

+valid objections against there being any such ordinance

+to be observed in the Gospel-kingdom.

+We lament that it ever hath been abused or perverted:

+and that there have been so many controversies

+about its nature, and the subject and

+mode. But this is no kind of argument against

+its being a <i>divine ordinance.</i> For can a truth&mdash;a

+duty&mdash;or a doctrine of religion be named,

+which hath not been <i>denied,</i> or <i>perverted,</i> or <i>abused?</i>&mdash;&mdash;</p>

+

+<p><i>Another objection</i> against the holy ordinances

+of the New-Testament, baptism and the Lord&rsquo;s

+Supper, is taken from our Lord&rsquo;s <i>washing His

+disciples&rsquo;</i> feet&mdash;<i>Paul&rsquo;s circumcising</i> Timothy&mdash;St.

+James directing that <i>the sick be anointed with</i> oil&mdash;and

+the <i>decrees of the first</i> Apostolic council

+met at Jerusalem.&mdash;These several instances of

+conduct are recorded John xiii.&nbsp;4&mdash;to the 12,

+Acts xvi.&nbsp;1&mdash;to the 4&mdash;xv.&nbsp;29&mdash;and James

+v.&nbsp;14. The objection from these things, against

+the two standing sacraments or ordinances of the

+Gospel, <i>baptism</i> and the <i>Lord&rsquo;s Supper,</i> is very

+easily obviated. Our Lord&rsquo;s washing the feet of

+his disciples is described as an extraordinary instance

+of humility, and is a representation of the

+cleansing efficacy of his blood soon to be shed by

+wicked hands&mdash;calculated to teach us to love one

+another&mdash;to be meek&mdash;ready to do any kind office

+when needful, though mean&mdash;and that we

+should not assume any Lordship or dominion over

+<span class="pagenum" id="p218">[p.&nbsp;218]</span>

+one another&rsquo;s consciences. And at the close,

+he expressly tells them he had set them a pattern

+of meekness and condescension, and not ordained

+an institution to be observed in his church to

+the end of the world. There is a material and

+essential difference between <i>setting a pattern</i> of a

+virtue or giving a remarkable display of it, and

+solemnly <i>appointing a holy Ordinance.</i> We cannot

+argue from the one to the other.&mdash;We are to follow

+the Redeemer, in all his doctrines and ordinances,

+but not to perform the same extraordinary

+<span class="smcap">personal</span> actions&mdash;any more than to imitate

+him in his exterior manner, air, and habit.&mdash;As

+to Paul&rsquo;s <i>circumcising Timothy,</i> there was a

+very plain reason for it. It was necessary for his

+reception, at that time, among the Jews. The

+ordinance of circumcision was not then <span class="smcap">declared</span>

+to be abolished. When the time had come,

+when there was to be an open declaration of its

+abolition, no one of the Apostles practised it,

+upon their converts. Moreover, Timothy was

+circumcised as <i>born of</i> a Jew, and not as a <i>christian

+convert.</i> As a convert to christianity he was

+<i>baptized,</i> as of Jewish lineage he was circumcised.

+And St. Paul&rsquo;s example to us, in this is,

+to exercise condescension, forbearance, and humility.

+As to the <i>anointing the sick</i> in the name

+of the Lord, James v.&nbsp;14, it was an appointment

+for the <i>miraculous cure</i> of such, Mark vi.&nbsp;13.

+But since those extraordinary gifts are ceased,

+as being no longer necessary for the confirmation

+of the Gospel, our faith in the common

+course of things has no warrant for using that

+ceremony; much less doth what is here said about

+it, give any countenance to the Papist&rsquo;s

+Sacrament of <i>extreme Unction</i> which they administer

+<span class="pagenum" id="p219">[p.&nbsp;219]</span>

+not for the recovery of the sick, but for a

+pretended purgation from the sins of those that

+are in the very article of death, or past hope of

+recovery.</p>

+

+<p>As to <i>the decrees of the</i> famous Apostolic

+council met at Jerusalem, they were adapted to

+the then existing case and circumstances of the

+Gentile converts, and not of perpetual obligation

+in Christ&rsquo;s kingdom, except one article of a moral

+nature, <i>abstinence from fornication.</i> The others

+are not described as binding on all Christians.

+There is nothing, in the result of that council,

+which can possibly signify that the practice of

+Christians, in all ages, should be conformed

+thereto. It was wholly adapted to the then state

+of the Gentile Converts.&mdash;&mdash;Thus it most manifestly

+appears that these instances of actions above

+cited and commented upon, are not binding

+on Christians, in the common ages of the

+Church; and were never intended to be;&mdash;nor

+can any argument or objection be raised from

+them, of the least weight or plausibility, against

+the two <span class="smcap">plain, express,</span> and <span class="smcap">positive</span> Institutions

+of the Gospel, to be observed, in all ages,

+to the <span class="smcap">end</span> of the world, <i>baptism</i> and the Lord&rsquo;s

+Supper.&mdash;&mdash;</p>

+

+<p>We will now make some improvement of

+what hath been said.&mdash;And what are the great

+and special uses or purposes of this Ordinance?

+Some affirm that it is a vain and unprofitable ordinance.

+Let us enquire, is it so then indeed?

+Did Jesus Christ impose on his church a rite useless

+and absurd?&mdash;The profit of it, however, appears

+to be great every way. But were we convinced,

+that he had actually appointed it, we

+<span class="pagenum" id="p220">[p.&nbsp;220]</span>

+ought to observe it, even if we could not discern

+any moral uses, or religious benefit resulting

+from it&mdash;trusting in his love, faithfulness,

+wisdom, and goodness.&mdash;It is of great use and

+importance as it teaches us, in a striking and

+affecting manner, our defilement and pollution

+by sin, one of the foundation-doctrines of

+the Christian Religion. It teaches us this more

+affectingly than words can do.&mdash;It is a clear and

+lively emblem of the need of the renewing of the

+holy Ghost. Baptismal water points out the

+need of a spiritual baptism&mdash;or that we must be

+cleansed from sin by grace divine, and a Saviour&rsquo;s

+atoning blood.&mdash;The very form of words prescribed

+by our Lord, and always used, teach us

+where all our hope, our love, our trust, our dependence

+for salvation must center, in the Father,

+and the son, and the holy Ghost&mdash;a triune God.

+Baptismal water, as a visible sign, represents our

+need of having all our sins, as to their guilt,

+washed away by the blood of Jesus&mdash;<i>Be baptized

+every one of you, in the name of Jesus Christ, for the

+remission of sins.</i>&mdash;Baptism, as a sensible sign, signifies

+our obligation to renounce sin, and to put

+on the temper and character of Christ&mdash;to put

+away the filth of the flesh, and to put on newness

+of life&mdash;to renounce the vanity and pomp of the

+world&mdash;and to become clean in heart and life.

+And when we are baptized, or have our children

+baptized, we bind ourselves to love, to live to,

+to obey, and serve the one true God as set forth

+in his own word.&mdash;Can the ordinance, then, be

+useless?&mdash;Does it answer no important ends, no

+moral and religious purposes?&mdash;Is it also recognizing

+our engagements to be the Lord&rsquo;s we and

+ours. And teaches some of the greatest and

+<span class="pagenum" id="p221">[p.&nbsp;221]</span>

+most important doctrines, truths, and duties of

+Religion.&mdash;Does it then, as the deniers of it affirm,

+keep us <span class="smcap">from god&mdash;from christ&mdash;from

+the substance&mdash;from the power</span> of religion?&mdash;No:

+it brings us, in its tendency, to

+them. How unhappy that any, under a christian

+name, should set themselves to vilify&mdash;reproach,

+and deny, it!&mdash;May the scales of ignorance

+and prejudice fall speedily from their eyes;

+and that Jesus whose ordinances they reject,

+commiserate and forgive them; and not suffer

+them to be the means of spreading irreligion!&mdash;</p>

+

+<p>2dly. We may enquire for the improvement

+of this subject, who may, according to scripture,

+enjoy the ordinance of baptism? The answer is,

+all who confess that Jesus is the Christ&mdash;who

+profess to believe in his religion&mdash;and have a

+desire and disposition to honour him in it,&mdash;and

+live a regular, pious and religious life. Such may

+enjoy it for themselves, and infant seed.&mdash;&mdash;</p>

+

+<p>3dly. As another observation for the improvement

+of the subject, we may ask how is it to be

+administered? <i>Water</i> is to be applied to the subject

+by sprinkling the face, or by immersion, in

+the <i>name of the father, son, and holy Ghost.</i> The

+quantity of water is a mere circumstance. And

+immersion is as valid as sprinkling.&mdash;Mere circumstances

+are left to the wisdom, prudence,

+and convenience of the observer. Some prefer

+immersion as the most scriptural, and others,

+sprinkling. Both are valid. Both are right?

+All that is essential is the application of water,

+<i>in one of these ways,</i> to the meet subject, as the

+form is prescribed. Some admit, others exclude

+infants, but this need be no bar to christian

+<span class="pagenum" id="p222">[p.&nbsp;222]</span>

+communion. Had the various denominations of

+christians entertained these catholic and charitable

+sentiments, there would never have been any

+dispute about the mode, and much evil

+would have been prevented.&mdash;I hope and expect

+the day will come&mdash;and O that it might not be

+far distant, when these reconciling and compromising

+sentiments will have a general diffusion;

+when all real christians will be united, though

+practising in different forms, and bend their

+whole force and zeal against error&mdash;vice&mdash;and

+irreligion.</p>

+

+<p>4thly. Let all Christians feel a due and unshaken

+attachment to public worship, the Sabbath&mdash;and

+all divine ordinances. All of them ought

+to be dear to Christ&rsquo;s disciples. We should esteem

+them. We should love them. We should

+diligently and constantly attend unto them.

+We are, at the same time, to take care that we

+do not place our hope in, or dependence on them,

+instead of the God of ordinances, the Saviour&rsquo;s

+all-cleansing blood, and the spirit&rsquo;s sanctifying operations.

+Means and ordinances are the helps

+provided by a wise, gracious, and holy God. In

+the appointment of them we see, in a most wonderful

+manner, his love and grace, goodness and

+patience, wisdom and condescension. Let our

+eye, then, be to the God of grace to bless and

+sanctify unto us, all means and ordinances. By

+the power of the holy Ghost we are; and we

+must be renewed. But we ought nevertheless to

+prize and esteem all divine institutions, as means

+of holiness and pious instruction. We should

+be grieved when any neglect them, revile them,

+or deny them. For they are the ways prescribed

+<span class="pagenum" id="p223">[p.&nbsp;223]</span>

+by God, to uphold religion, in the world, amid

+the floods of error, ignorance, fanaticism, and

+infidelity, which threaten the existence of all serious

+godliness.</p>

+

+<p>5thly. We hence infer the duty of all people

+to prepare themselves without delay, to enjoy the

+ordinance of baptism. It is a precious ordinance.

+It is divinely appointed to teach us, the great

+truths of Religion, and to help forward our salvation.

+All parents should see that they lose no

+time in preparing to enjoy it for themselves, if

+unbaptized, and for their Children. And what,

+my dear friends, is required of you, is to seek

+and know God:&mdash;to desire to do your duty: to

+honor your Maker and Redeemer in the ways,

+which he has so clearly appointed.&mdash;Permit me

+with all tenderness and affection as a Minister of Jesus

+Christ to urge you to give no rest to yourselves,

+till you have rendered yourselves meet for the enjoyment

+of Gospel-ordinances.&mdash;How mournful is

+the idea that so many, in our Land, live in the total

+neglect of this holy sacrament of baptism.&mdash;Unbaptized

+Children! Unbaptized Parents! Unbaptized

+Youth!&mdash;How affecting the thought to all

+the lovers of Gospel-ordinances.&mdash;What impiety

+prevails!&mdash;what neglect of religion in general&mdash;of

+prayer in families in particular, and of public

+worship.&mdash;Will not a holy and righteous God

+visit for these things?&mdash;Many boast of this, as the

+age of reason&mdash;of our land, as the land of reason&mdash;and

+talk of the complete downfall of superstition,

+and bless themselves, at the thought of

+the diffusion of sceptical principles, and are as

+zealous to propagate irreligion, error, and infidelity,

+as if the salvation of our country, their

+<span class="pagenum" id="p224">[p.&nbsp;224]</span>

+own salvation, and the salvation of others depended

+on the abolition of christianity, against which

+the most virulent attacks are made, under the

+name of superstition, or a sectarian religion.&mdash;</p>

+

+<p>But some seriously inclined people are objecting,

+perhaps, and saying we wish to enjoy <i>divine ordinances</i>,

+but you have made the way <i>too strict</i>, more

+so, than God has made it, in his holy word.&mdash;Consider

+a moment, before you draw up a conclusion

+so unfounded, and so much to your disadvantage.

+All that is required of you, is to

+give yourselves up to God and the duties of Religion.&mdash;Can

+less be required? Can any lower

+terms be rationally desired? We must never

+profane an ordinance, or prostitute and abuse it

+to worldly designs and ends.&mdash;Often, alas! have

+this, and the ordinance of the Lord&rsquo;s supper been

+perverted and profaned; and so have the holy

+Oracles of God, which are the only Oracles of

+reason, and of eternal truth, and of all religion.

+Let us see that we are not among the number of

+those, who profane and abuse, or neglect and

+forsake it.&mdash;Come, then, and take the vows of the

+Lord upon you, and give yourselves up to the

+duties of our holy Religion, and enjoy all its ordinances

+and special privileges.&mdash;Defer not&mdash;procrastinate

+no longer the concerns of your

+souls and of Salvation.&mdash;Behold now is the accepted

+time! Behold now is the day of Salvation!

+To-day, if ye will hear his voice. There

+may be no to-morrow for you&mdash;no more time&mdash;no

+more seasons of grace. A small space of time

+will end all your days, and open to us an everlasting

+state.&mdash;Hear, then, the call of God, of

+reason, of virtue, and of Religion. Delay:&mdash;O!

+<span class="pagenum" id="p225">[p.&nbsp;225]</span>

+delay no longer. <i>Come and take Christ&rsquo;s

+yoke upon you, and learn of him, for he is meek and

+lowly in heart, and ye shall have rest unto your souls.</i></p>

+

+<p>6thly. For what hath been said, let all who

+have enjoyed the ordinance of baptism, feel the

+sacred bonds thereof, and seek divine grace to

+enable them to live up to their baptismal vows.

+Let parents who have come forward and had

+baptism for their Children, and have devoted

+them, therein, to God, to be his, and for him,

+bring them up in the ways of Religion&mdash;teach

+them to pray&mdash;and pray with, and for them in

+their houses:&mdash;instruct and govern them for

+God&mdash;set a pious example before them&mdash;and

+teach them their baptismal dedication&mdash;the

+meaning and import of it, as above explained,

+and as a peculiar privilege binding them to be

+the Lord&rsquo;s.&mdash;And let such parents, farther examine

+their own hearts and ways, and see if they

+gave up their Children, in the baptismal dedication,

+in outward appearance only, or in sincerity

+and in truth, hoping and trusting in God&rsquo;s mercy

+and truth for them.&mdash;And let parents who

+never prepared themselves to bring their Children

+to God, in baptism, when they look on

+their dear infant flock, feel a deep sense of their

+sin, in the neglect of their duty to them: and

+<i>so pity,</i> and <i>so love</i> them, as to come forward, and

+give them up to God in baptism.&mdash;And Let unbaptized

+youth realize their duty, and never

+give themselves rest, till they have dedicated

+themselves to God, in his covenant and baptismal

+institution, to be his in life, his in death,

+and his forever.&mdash;&mdash;And let the whole Congregation

+that now hear me, old and young, esteem,

+<span class="pagenum" id="p226">[p.&nbsp;226]</span>

+rightly improve, and highly value all the institutions

+of the Christian Religion; endeavour,

+by all the light and advantages, which you enjoy,

+truly to understand them:&mdash;to place them

+on their proper foundation; and to look to the

+God of all grace, for his powerful, purifying,

+and all-cleansing influence, and to Jesus Christ

+that the guilt of sin may be washed away:&mdash;and

+make it your grand concern to <i>walk in all the

+commandments and ordinances of the Lord, blameless.</i></p>

+

+<p>&nbsp;</p>

+

+<p><span class="pagenum" id="p227">[p.&nbsp;227]</span></p>

+<h3 class="tdc" id="d11"><span class="gesspert">DISCOURSE</span> XI.</h3>

+

+<hr />

+

+<p class="bq">It is the will of the Author of Christianity that,

+in the New-Testament dispensation, there

+should be particular Gospel-Churches.</p>

+

+<p class="tdc"><span class="gesspert">1.&nbsp;THESSALONIANS</span> i.&nbsp;1.</p>

+

+<p class="bq"><i>Paul, and Silvanus, and Timotheus, unto the

+Church of the Thessalonians, which is in God

+the Father, and in the Lord Jesus Christ: grace

+be unto you, and peace from God our Father,

+and the Lord Jesus Christ.</i></p>

+

+<p>Thessalonica was the Metropolis of that

+part of antient Greece, now Turkey in Europe,

+called Macedonia. It was built by Philip

+of Macedon, Father to Alexander the great, so

+famous in history, and called Thessalonica, in

+honor of his victory over the Thessalians. In

+this renowned City, Paul preached a considerable

+time, and was greatly successful in spreading

+among its inhabitants, the truths and glory of

+the Gospel. From the Jews and proselytes to

+their faith, and the idolatrous heathen or Gentiles,

+he collected a Christian Church. The people

+of this large city were principally heathen, who

+worshipped them which are by nature no Gods.</p>

+

+<p><span class="pagenum" id="p228">[p.&nbsp;228]</span>

+This Epistle to these Christians gathered into

+a Church-state by the labours of St. Paul, assisted

+in the arduous and important work by Silas

+and Timothy, was the first Letter, we are told in

+ecclesiastical history, which he ever wrote as an

+inspired penman to any of the Churches. And

+he begins it, in a very modest manner, with the

+words of our text, which may be thus paraphrased&mdash;&mdash;&ldquo;Paul,

+together with Silas and Timothy,

+his assistants in the work of the Lord at Thessalonica,

+send greeting to the Church of Christ,

+which has lately been planted by means of our

+Ministry, and ordinarily assembles for religious

+worship and discipline at that renowned Metropolis

+of Macedonia, and consists of believers in

+God the Father, in distinction from the idolatrous

+Gentiles, and of believers in the Lord Jesus

+Christ as the only true Messiah, in distinction

+from the unbelieving Jews, who denied him:

+and so we regard you as persons that are in union,

+and have fellowship with the Father, and

+with his Son Jesus Christ.&mdash;May all the riches

+of divine love and favour which is the fountain

+of every blessing; and as the fruit of this, may

+all manner of prosperity inclusive of every desirable

+sort of peace with God and others, and in

+your souls, be multiplied to all and every one of

+you, according to the scheme of salvation from

+God our Father, and from the Lord Jesus Christ

+as the only Mediator and peace-maker, who has

+purchased all blessings for us by his blood; and

+freely communicates them to us by his spirit in

+an inseparable concurrence with the Father.&rdquo;

+The salutation of the inspired writers, in their

+Letters to the various Churches, are exceedingly

+tender and affectionate. They wish them every

+<span class="pagenum" id="p229">[p.&nbsp;229]</span>

+blessing: that the peace of God may be with

+them: that the mercy of God may abound towards

+them: that the peace of God may dwell

+with them. The Apostles in all their Epistles

+appear most friendly and cordial; anxious to

+guard the Churches from error&mdash;to warn them

+of heresy, unsound doctrine, and false Teachers.

+They lay before the Converts to Christianity,

+the subtlety, the arts, the divisive efforts of

+impostors. And the need of such things is experienced

+in every age of the Church. Deceivers

+and scoffers, more or less, every where,

+abounded since the days of the Apostles. And by

+them, the glorious cause of the Gospel and of the

+Redeemer has been greatly injured.&mdash;This Christian

+affection, displayed in the salutations of the

+Apostles to the Churches, does great honor to

+them as men, and as Christians; it shews, at the

+same time, the amiable and pleasing temper of

+the Christian Religion. It is a religion of

+benevolence and kindness. It is a religion of

+goodness and philanthropy. One of the most

+surprising objections against it, ever made, is that

+it is defective in point of friendship. This is the

+last thing that ever I should suspect would be

+spoken against it. Such as thus object, it is to

+be feared, are totally unacquainted with its nature.&mdash;For

+every one, who possesses the temper

+of the Gospel, not only loves God with all his

+heart, but his neighbour as himself&mdash;is willing

+to do, as he would be done by&mdash;and wishes the

+good of all.&mdash;His wish for others, is like that of

+Paul to the Thessalonian Church, <i>grace be unto

+you, and peace from God our Father, and the Lord

+Jesus Christ.</i></p>

+

+<p><span class="pagenum" id="p230">[p.&nbsp;230]</span>

+After thus introducing the words of the

+text, what is proposed, is to state the scripture-evidence

+in favour of the institution of a Gospel-Church.&mdash;What

+is before us, is to prove that it

+is the <span class="smcap">will</span> of the author of Christianity that,

+in the New Testament dispensation, there should

+be particular Gospel Churches.</p>

+

+<p>In order to do this subject justice, it will be

+necessary briefly to explain and illustrate the nature

+of a Gospel Church&mdash;the ends of its institution&mdash;the

+terms of admission into it&mdash;and the

+duties particularly incumbent on its members.&mdash;To

+enter largely upon these several points would

+require, even each one, a volume. Christians

+have thought very differently concerning them.

+And learned divines have disputed much about

+them.&mdash;I shall confine myself to what will be

+conceded by all parties to be important and necessary.

+The great and essential things are

+those, which should principally be regarded and

+attended to by all. When we descend into

+what is very minute and critical, the ingenious

+and the learned will take different paths. And

+very often, things, in their nature, minute or abstruse,

+occasion angry controversy; and call

+forth as much warmth as the essential truths or

+duties of Christianity. It is well known, and

+generally observed, that the Church of God is

+either invisible or visible. The former is composed

+of all who are, have been, or shall be the

+people of God in truth and reality, in whatever

+age they may live, or whatever Country they

+may dwell, or to whatever Communion they

+may belong. The latter, or visible Church

+of God is composed of such as openly profess

+<span class="pagenum" id="p231">[p.&nbsp;231]</span>

+the Christian Religion, attend its divine ordinances&mdash;have

+received baptism&mdash;and have devoted

+themselves, in some open manner, to the

+Redeemer. Persons may lose their membership

+in the visible Church, by denying revealed Religion,

+or by embracing errors fundamentally

+wrong, or by open and gross immoralities. The

+general visible Church is made up of all the particular

+Churches of the various denominations

+which hold to the foundation. Particular

+Churches are societies of professing Christians,

+who have formed themselves into one body, in

+different ages, places and Countries, for mutual

+edification, in the joint public worship of God,

+and the celebration of Gospel ordinances. Thus

+the professing Christians in Corinth&mdash;those in

+Thessalonica, those in Ephesus, and those at Colossae

+are called a Church. These however made but

+one Church in reality. For they received the

+same Gospel, maintained the same form of worship,

+and professed subjection to the same common

+Lord. The Church universal comprehends

+all the particular and local Churches. That

+there should be distinct, separate, or local Churches,

+is evident from this consideration, the <i>convenience</i>

+of attending public worship, of exercising

+discipline, and enjoying special ordinances.

+Different forms of doing this have been adopted,

+in different ages and Countries. Some are attached

+to one form, and some to another, according

+to education, or habits of thinking. And

+the administrations or different forms will be allowed

+to be good, or valid by all who are not

+under the influence of bigotry. Catholic and

+candid Christians of various denominations will

+embrace each other, in the arms of Christian or

+<span class="pagenum" id="p232">[p.&nbsp;232]</span>

+fraternal affection and Charity; while the narrow-minded

+and bigoted of every communion

+withhold Charity from all, who are out of the

+pale of their Church. To confine salvation to

+one form only and exclusively is the mark of a

+bigoted mind. The Scripture hath no where

+laid down the <i>precise form</i> of Church-order and

+government. It hath left, the particular and

+precise form to be practised upon, to the convenience,

+wisdom, and prudence of Christians; or

+to their peculiar circumstances. One particular

+form may have its advantages and disadvantages.

+That is the most eligible which hath the fewest

+inconveniences, and most excellencies. Such

+only are essentially wrong as plainly contradict

+the word of God, and introduce tyranny and

+domination into the Church of God. Lording

+it over God&rsquo;s heritage is always a crime of a

+malignant nature. Ecclesiastical tyranny is as

+much to be dreaded as civil. There must, with

+regard to local and particular Churches, be distinct

+places of worship, and jurisdictions. They

+may, however, be considered as one in doctrine,

+in discipline, in love; calling on the name

+of the same Jesus, their common Saviour and

+Lord, receiving for substance the same articles

+of faith, and attending on the same ordinances.

+A Church, in the original meaning of

+the word, is an assembling together of a number

+of persons, for particular purposes; especially

+religious ones, that they may jointly engage in

+divine worship, mutually edify one another, and

+attend all divine ordinances, agreeably to the word

+of God, taking that for the only rule of their

+faith and practice. And a number covenanting

+together to walk by this rule, to conform to all

+<span class="pagenum" id="p233">[p.&nbsp;233]</span>

+the revealed will of God, and to watch over one

+another, and to exercise the discipline of the Gospel,

+is the sense, in which the word Church is

+used, in scripture, when it is taken for a particular

+Church. The word indeed is used in the several

+senses, which have now been mentioned.</p>

+

+<p>The design of the supreme being in the institution

+of a Gospel Church is, in general, the

+mutual edification of the members, the interest

+and honour of religion, the divine glory, and

+man&rsquo;s Salvation. A gracious God has wise intentions

+in all he does, whether in the world of

+nature, or administrations of providence, or redemption

+of the Gospel. He doth nothing in

+vain. In the things of Religion the divine wisdom

+and goodness appear in a most pleasing and

+attractive light. And his design, in the institution

+of a Gospel-Church, was that mankind

+might be under the best advantages, to honour

+his great name, and secure their own Salvation;

+that the interests of piety and Virtue might be

+best consulted and promoted. A regular or duly

+organized Church is composed of the church-officers

+and private brethren. The officers in

+Christ&rsquo;s kingdom are of two kinds or ranks, Pastors

+and Deacons. And the Pastors are called

+indifferently <i>Elders, Teachers, Ministers, Bishops,</i>

+and <i>Overseers</i> of the Church. As Christ&rsquo;s kingdom

+is not of this world, so no considerations of

+a worldly nature are the Scripture-motives for

+our professing ourselves to be members of it.

+The design which we ought to have in view in

+belonging to it, should be altogether spiritual;

+that we may, in the enjoyment of proper means,

+be built up in knowledge and holiness; that we

+may be made meet for the inheritance of the

+<span class="pagenum" id="p234">[p.&nbsp;234]</span>

+saints in light; may publicly worship the Deity,

+attend divine Ordinances, celebrate together the

+divine praises, on the holy Sabbath, and watch

+over one another; that we may all at last be convened

+together in heaven, to join in all the purity,

+sublimity, and perfection of celestial worship:

+and be prepared in the temper of our minds to

+celebrate forever, the high praises of our Creator

+and Redeemer, in the Church triumphant.</p>

+

+<p>Among the members of a Gospel-Church

+there is always supposed a solemn covenant or

+agreement to walk together in the laws, doctrines,

+truths and ordinances of Christ, to exercise

+the discipline of the head of the Church in

+meekness and love, and to aid one another in the

+way to eternal blessedness.</p>

+

+<p>What is required of us in order to be received,

+as regular members, into a Gospel-Church,

+is that we have some general knowledge of the

+great and essential doctrines of the Gospel; that

+we declare our belief in them; our subjection

+to Christ as our Lord; and that our conduct and

+conversation have been agreeable to the Gospel,

+or if otherwise, that we profess sorrow and reformation.

+Much hath been said and written about

+the qualifications necessary to an orderly

+and acceptable attendance on the special ordinances

+of the Gospel. Good men have differed

+widely from each other, in their opinions, concerning

+a point which, all will allow, is very

+important. But in too many instances, this difference

+has occasioned bitterness, and hard judging.

+If we lay aside prejudice, and attachment

+to <i>names</i> and <i>parties</i>; and impartially look for

+direction and guidance from the holy scriptures,

+<span class="pagenum" id="p235">[p.&nbsp;235]</span>

+it might be expected that there would be a greater

+union. The scripture is plain. And the

+very reason and nature of the thing teach us

+what is required, in order to participate of Gospel-Ordinances

+to divine acceptance, and our

+own edification and comfort. The nature of

+the ordinances, and of a Gospel Church may

+lead us to form some just opinion of what is necessary

+as a term of admission into the latter, and

+enjoyment of the former. All Christians who

+love our Lord Jesus Christ in sincerity, if they

+impartially consult the advancement of his cause,

+would wish to have any difference which may

+subsist among them, lessened, and their union

+strengthened. Their endeavour should be to

+keep the unity of the spirit in the bond of peace.

+The more Christians differ, the more occasion is

+given to the enemies of the cross of Christ to triumph.

+The very attempt to promote peace and

+union merits the approbation of all Zion&rsquo;s friends.

+There is but one Salvation&mdash;and one way to obtain

+it. <i>There is one body, and one spirit, even as

+ye are called,</i> says the Apostle to the Ephesian

+Converts, <i>in one hope of your calling; One Lord,

+one faith, one baptism&mdash;one God and father of all

+who is above all, and through all, and in you all.</i>

+Must it not be evident, then, that all who would

+enjoy the particular ordinances and privileges of

+this <i>one Lord</i> and his religion, should have some

+general knowledge of the doctrines, truths, and

+duties of this religion? If grossly ignorant of

+these, how can they honor the Redeemer, or

+rightly and profitably attend his holy institutions?

+And is it not also clear, that they must believe

+in this religion; and openly profess their belief,

+in some way, which shall be satisfactory; and

+feel a regard and love to it? Must they not be

+<span class="pagenum" id="p236">[p.&nbsp;236]</span>

+impressed with such a sense of its importance as

+to be resolved, to live agreeably to its precepts,

+that they may enjoy its consolations, and be entitled

+to its rewards? And if their former lives

+have been openly immoral and profane, or scandalous,

+is it not indispensably necessary, that they

+profess repentance? All who are doctrinally

+taught, morally clean, and piously disposed, may

+acceptably attend on the special ordinances of

+the Christian Religion. If we examine the conduct

+of the Apostles, our infallible guides, in

+discipline as well as doctrines, we shall see that

+they required of all, whom they admitted into

+the Churches gathered and formed by them, a

+confession that Jesus was the Christ, and a solemn

+purpose to conform themselves to the precepts

+of his Gospel, and to depend on him for

+salvation.&mdash;</p>

+

+<p>After just hinting at the terms of admission

+into the Gospel-Church, the duty of the members

+may with propriety be stated in a few words.

+This is of large extent. In general, it is to walk

+in all good conscience before God. And in

+particular, they should set a pious example to

+others, by a steady and unshaken attendance on

+public worship&mdash;on means and ordinances.

+They should show to the world, their high esteem

+of them, as appointed by infinite wisdom

+and goodness. And if in any place or among

+any people, where their lot may be cast, at any

+time, divine ordinances should be vilified or disowned,

+they should more especially show their

+esteem of, and attachment to them. To study

+the peace, the prosperity, and welfare of the

+Church; to watch over one another in meekness

+<span class="pagenum" id="p237">[p.&nbsp;237]</span>

+and love; to do all in their power to prevent errors;

+to heal divisions, if any arise; to avoid

+giving just grounds of offence to any; to keep

+from all party views and aims; and to honor

+God, in all his ways, is incumbent on all members

+of Churches. The solemn covenant and

+promises, which they take upon them, either expressly

+or virtually, bind them to particular duties.

+The vows of the Lord are upon them.

+And covenant-breakers&mdash;and promise-breakers

+are among the most odious characters. For we

+never know when or where to trust such. The

+character of a citizen of Zion is, that <i>he that walketh

+uprightly</i> and <i>worketh righteousness, and speaketh

+the truth in his heart</i>&mdash;and <i>he that sweareth to his

+own hurt, and changeth not.</i> The man who deliberately

+breaks his religious vows and covenant

+engagements, can have no sense of God or divine

+things. His heart must be obdurate, and his conscience

+asleep.&mdash;All, who have named the name

+of Christ, should be careful to depart from iniquity,

+and see that their conversation is such as becometh

+the Gospel. Such, in brief, is the duty

+of all the members of a Gospel-Church.</p>

+

+<p>The way is now prepared to exhibit the scripture-evidence

+that it is the will of the author of

+Christianity, that in the New Testament-dispensation,

+there should be particular Gospel-Churches.

+The proof of this from the word of God,

+is plain and full. It is apprehended that, if we

+admit the divine authority of the scriptures, we

+shall be obliged to admit the reality of Gospel-Churches.&mdash;&mdash;For&mdash;<i>in

+the first place,</i> Jesus Christ,

+in so many words, declares that he has a Church,

+which is sometimes called his kingdom&mdash;his

+<span class="pagenum" id="p238">[p.&nbsp;238]</span>

+flock&mdash;his followers&mdash;his people,&mdash;and those

+whom the Father gave him, or his sheep. When

+Peter made that noble confession in answer to his

+Saviour&rsquo;s question, <i>Thou art Christ, the son of the

+living God.</i> The Saviour replies; <i>And I say unto

+thee thou art Peter, and upon this rock I will

+build my Church, and the gates of hell shall not prevail

+against it.</i> Allusion is here made to the

+meaning of the word <i>Peter,</i>&mdash;his person&mdash;or

+successors in office, was not the rock, upon which

+the Church was to be built; but the confession

+that he made, that Jesus was the Christ, was

+the rock, upon which the Church was to be

+built. And to the joy of all true friends to the

+Gospel, no power of evil men, or evil angels,

+however, much they may be permitted to vex,

+persecute, and distress, shall be able to overthrow

+the Church. It will live amidst all winds that

+may blow. It will be supported in the midst of

+all storms, or dangers. No weapon formed against

+it shall eventually prosper. It will continue,

+through all time, and finally prevail.

+<i>Surely there is no inchantment against Jacob, neither

+is there any divination against Israel.</i> The

+words of Balaam spoken of Israel, may be pertinently

+applied to the Church of our Lord Jesus

+Christ, <i>How goodly are thy tents, O Jacob, and

+thy tabernacles, O Israel!</i> Saul is said to make

+havock of the Church. <i>As for Saul</i> he <i>made

+havock of the Church, entering into every house, and

+haling men and women, committed them to prison.</i>

+These men and women, who fell as victims to

+his persecuting rage, were members of the

+Church. But how could he make havock of the

+Church, if there were no such thing as Gospel-Churches?

+Herod is said to stretch out his hand

+<span class="pagenum" id="p239">[p.&nbsp;239]</span>

+to vex the Church. <i>Now about that time, Herod

+the king stretched forth his hands to vex certain of

+the Church.</i> The unhappy individuals, whom

+he sorely persecuted, were members of the Gospel-Churches,

+organized by the inspired Apostles,&mdash;The

+Church at Jerusalem received some that

+were sent to them, upon special business, with

+friendly affection. <i>And when they were come to

+Jerusalem, they were received of the Church.</i>

+This must be the Church that was planted in

+that City, of which St. James was the stated

+Bishop, and whom Herod cruelly put to death.

+And the Church is said to be purchased by the

+blood of Christ. <i>Take heed therefore unto yourselves

+and to all the flock over which the holy Ghost

+has made you overseers to feed the Church of God,

+which he hath purchased with his own blood.</i>

+Christ is represented also as head over all things

+to the Church; and it is by an easy metaphor

+called his body. <i>And hath put all things under

+his feet, and gave him to be head over all things to

+the Church, which is his body, the fulness of him

+that filleth all things.</i> He is said to love the

+Church&mdash;to give himself for it&mdash;to sanctify and

+cleanse it. <i>Even as Christ also loved the Church,

+and gave himself for it, that he might sanctify it

+and cleanse it with the washing of water by the

+word, that he might present it to himself a glorious

+Church not having spot, or wrinkle, or any such

+thing, but that it should be holy and without blemish.</i>

+Again, observes the Apostle Paul, <i>This is a great

+Mystery, but I speak concerning Christ and his

+Church.</i> All particular Gospel-Churches make

+one universal Church. Where the same essential

+doctrines are maintained&mdash;the same common

+Saviour owned&mdash;the same ordinances celebrated&mdash;though

+<span class="pagenum" id="p240">[p.&nbsp;240]</span>

+there may be many circumstantial differences,

+as to names, opinions, and forms, it is

+the same Church.&mdash;If there be not a Gospel-Church,

+in which the word and ordinances are

+to be dispensed, prayers offered, and the Sabbath

+observed, why is there this frequent mention of

+the Church? a multitude of other passages,

+which speak of the Church or particular Churches,

+might be easily cited, but those already cited

+are sufficient, as a sample. Did our Lord

+and his Apostles know what they said; or did

+they mean to mislead and impose upon us? If

+they know what they said, and meant faithfully

+to teach us, then the institution of a Gospel-Church

+cannot be denied.</p>

+

+<p><i>In the next place,</i> when the Apostles went

+forth and preached the Gospel to all nations,

+<i>the Lord working with them and confirming the

+word with signs following,</i> they gathered and

+formed churches, ordained pastors, and chose

+deacons. In Judea, in Galilee, and in Samaria

+were churches formed, teachers set over them,

+and other necessary regulations made, before

+Paul&rsquo;s conversion, while he, by the fury of persecution,

+endeavoured to destroy the christian

+cause. For we are informed of the rest and peace

+which the churches, in those countries, enjoyed

+after his conversion to christianity. <i>Then had

+the churches rest throughout all Judea, and Galilee,

+and Samaria and were edified.</i> In those places,

+churches were collected, in which public worship

+and divine ordinances were celebrated. In

+Galatia, Ephesus, Smyrna, Thyatira, Philadelphia,

+Laodicea, Thessalonica, Philippi, Rome,

+and Jerusalem: and to name no more particular

+<span class="pagenum" id="p241">[p.&nbsp;241]</span>

+places, in Asia, Africa, and Europe, that is, in

+a great part of the then known world, were

+churches gathered and christian Ministers set over

+them, by the Apostles. This we are as certain

+of, as we can be of any thing recorded in

+holy Writ. We find it, in the history of the

+acts of the Apostles, and in their Epistles. We

+cannot doubt or hesitate about this matter, whether

+it be fact or not. The Apostles wrote, sent,

+and dedicated their Epistles to particular churches.

+For instance, inspired letters are directed to

+the church at Rome, Corinth, Galatia, Ephesus,

+Philippi, Thessalonica, and Colossae. But why is

+this done, if there were no churches formed in

+any of these places? Did the Apostles dedicate

+long Epistles to what did not exist? Did Paul

+write to the church, at Thessalonica, as my text

+says he did, when at the same time, there was

+no church there?&mdash;&mdash;If we ask, what was the

+business of these churches; the answer is, to attend

+upon the preached word, and dispensed ordinances.

+By public worship they were to honour

+God, to promote religion, to preserve pure

+and entire all divine appointments, and to build

+up one another in faith, love and good works.&mdash;</p>

+

+<p><i>In the third place,</i> the institution of divine ordinances,

+the christian Sabbath, public worship,

+and the christian Ministry, is an argument in favour

+of the institution of Gospel-churches,

+which cannot fail deeply to impress conviction

+upon the mind. We have full and very plain

+proof of the institution of divine ordinances, baptism

+and the Lord&rsquo;s Supper, of public worship,

+of the christian Sabbath, and of the office and

+<span class="pagenum" id="p242">[p.&nbsp;242]</span>

+work of a Gospel-Minister. The conclusion is

+there are particular Gospel-churches. There is

+no possible way to get rid of this conclusion, but

+to deny the premises. Both are true, or both are

+false. If we reject the one, the other cannot be maintained.

+In order to be self-consistent and uniform,

+if we deny the institution of a Gospel-Church,

+we are under a necessity of denying

+all divine ordinances, and rejecting the idea

+of a Gospel-Ministry. One error, like one falsehood,

+draws after it another: it leads to a second&mdash;to

+a third, to support itself. He who denies

+one part of the Gospel, is at length compelled

+to retract his error, or to give up another

+part. If we deny the institution of the Christian

+Sabbath, we are obliged to deny, in order

+to keep ourselves in countenance, by the appearance

+of consistency, <i>stated</i> public worship and

+divine ordinances. And if we deny these, we

+must reject all idea of particular Gospel-Churches.

+For the very notion of a Gospel-Church is

+a number of professed believers in Christ, formed

+into a union and fellowship, by a solemn

+covenant, to enjoy religious worship, and Gospel-ordinances.</p>

+

+<p><i>In the fourth place,</i> it seems that a denial of

+the institution of particular Gospel churches, in

+which the discipline of the Gospel is to be exercised,

+as well as its worship and ordinances observed,

+involves in it the denial of the whole

+Gospel. The Apostles certainly tell us of their

+planting churches&mdash;of overseers placed over those

+churches, to labour among them in word and

+doctrine&mdash;to reprove, to exhort&mdash;and to feed

+them. They tell us of the discipline to be exercised

+<span class="pagenum" id="p243">[p.&nbsp;243]</span>

+in Christ&rsquo;s house; how church-officers

+are to conduct, in the discharge of their offices,

+how the church is to be ruled and governed&mdash;how

+ordinances are to be dispensed&mdash;how deacons

+are to serve the table of the Lord&mdash;how

+private brethren are to demean themselves.

+They largely describe the character and duty of

+Ministers&mdash;and the duty of the members of a

+church in a church-capacity. But how are we

+to understand all this? If there be no Gospel-churches

+in the New-Testament-dispensation,

+what are we to believe&mdash;what are we to admit&mdash;and

+how shall we acquit the Apostles of dishonesty

+and ignorance? The whole Gospel, therefore,

+must stand or fall with the idea of particular

+Gospel-churches, instituted by the labours of the

+Apostles, under the authority and inspiring influence

+of the holy Ghost. If the formation of

+them be a human device, man&rsquo;s work and contrivance,

+then we can rely on nothing, which

+the Apostles either taught or did.</p>

+

+<p>In the review of this subject, we see the necessity

+of keeping most exactly to the holy scriptures,

+in the discipline and order of our churches, in

+the forms of external administrations, as well as

+the doctrines and duties, ordinances and practice.

+Our articles of faith, and our rules of life are to

+be taken wholly from them. The direction to

+Moses, that distinguished servant of the Lord,

+in respect to the building of the Tabernacle,

+<i>See that thou do it according to the pattern shewed

+thee in the Mount</i>, should lie, with all its weight

+and importance, upon the minds of all the <i>builders</i>

+in Christ&rsquo;s spiritual kingdom. We should

+anxiously aim at the original primitive simplicity

+<span class="pagenum" id="p244">[p.&nbsp;244]</span>

+of the Gospel, in our mode of worship, in our

+discipline, in our terms of admission into the

+church, and in our doctrines. A medium between

+fanatics and formalists seems to be nearest

+the faith and order of Gospel-Churches. Mankind

+are so prone to extremes, in things of Religion,

+as well as other things, that a medium is

+usually the nearest to what is right. Fanatics

+are for refining and reforming away all order,

+and truth. Formalists place all religion in

+things exterior. This hath ever been the case,

+from the day of Christ, down to the present

+age, as appears from the history of the Church.

+Both fanatics and mere formalists are wrong.

+But which are most culpably criminal and erroneous

+is hard to determine. <i>For in Christ Jesus,

+neither circumcision availeth any thing nor uncircumcision,

+but a new creature. He is not a Jew

+which is one outwardly, neither is that circumcision

+which is outward in the flesh. And unless our

+righteousness shall exceed the righteousness of the

+Scribes and Pharisees, we shall in no case enter into

+the kingdom of heaven.</i>&mdash;Upon the whole, let

+us all be persuaded that true Religion is the way

+of duty: and that the way of duty, is the way of

+happiness.</p>

+

+<p>&nbsp;</p>

+

+<p><span class="pagenum" id="p245">[p.&nbsp;245]</span></p>

+<h3 class="tdc" id="d12"><span class="gesspert">DISCOURSE</span> XII.</h3>

+

+<hr />

+

+<p class="bq">The right way to understand the inspired writings.</p>

+

+<p class="tdc"><span class="gesspert">LUKE</span> xxiv.&nbsp;45.</p>

+

+<p class="bq"><i>Then opened he their understanding, that they

+might understand the scriptures.</i></p>

+

+<p>The design of the scriptures is to make us

+wise unto salvation. They contain all

+that is requisite as a rule of life or standard of

+faith. They instruct us what to believe concerning

+our Maker, our Redeemer, and a future

+State. They place before us all that is necessary

+to be believed, and to be done, in order to be

+accepted of God, and entitled to life eternal.

+Those, therefore, who really desire salvation, will

+feel it to be a duty of very great importance to

+study, as accurately as they are able, and to read

+diligently, the inspired writings. A frequent,

+daily, and serious reading them is incumbent

+upon us all. <i>He that is of God, heareth God&rsquo;s

+words, ye therefore hear them not, because ye are

+not of God,</i> said our Lord to the unbelieving Jews.

+And he directs us thus, <i>search the scriptures, for</i>

+<span class="pagenum" id="p246">[p.&nbsp;246]</span>

+<i>in them ye think ye have eternal life, and they are

+they which testify of me.</i> If people refuse to search

+them, or to read them with care, frequency,

+and a serious endeavour to understand them,

+how is it to be expected, that they can know

+the character of the Saviour, or their duty.&mdash;The

+inhabitants of Berea are commended for

+their care in searching the scriptures. <i>These

+were more noble than those in Thessalonica, in that

+they received the word with all readiness of mind,

+and searched the scriptures daily whether those

+things were so.</i>&mdash;It is a <i>noble</i> duty&mdash;a rational,

+and commendable duty to study, and daily peruse

+them, that we may know the truth, and be

+excited to practise it.&mdash;And the best way to gain

+entire and full satisfaction, with respect to the

+divinity of them, or whether they be, what they

+pretend to be, <span class="smcap">divinely inspired,</span> is carefully

+and critically to read them. As the most satisfactory

+way to be convinced whether there be

+a God, is to open our eyes on his works! so

+the most satisfactory method to know whether

+the holy scriptures be from God is to read them,

+with seriousness and diligence, and with a candid

+and unprejudiced mind. He who will read them,

+in this manner, and practice according to their

+precepts; and sees their tendency and aim,

+which most apparently is to glorify God and save

+man, cannot long retain any scruples about their

+celestial origin.&mdash;<i>If any man will do his will, he

+shall know of the doctrine, whether it be of God, or

+whether I speak of myself.</i></p>

+

+<p>The pains we are to take to read and understand

+the scriptures may be seen, in a beautiful

+manner, in the following words: <i>And these words</i>

+<span class="pagenum" id="p247">[p.&nbsp;247]</span>

+<i>which I command thee this day, shall be in thine

+heart. And thou shalt teach them diligently unto

+thy Children, and shall talk of them, when thou sittest

+in thine house, and when thou walkest by the

+way, and when thou liest down, and when thou risest

+up. And thou shalt bind them as frontlets between

+thine eyes. And thou shalt write them upon the

+posts of thy house, and on thy gates.</i> The advantages

+of heedfully and seriously reading and studying

+the word of God are many and great. It

+will make us knowing and wise, in things heavenly

+and divine. It will tend to render us pious

+and devout. It will lead us to God and duty.

+It will be a safeguard against error and infidelity,

+against superstition and enthusiasm.&mdash;&mdash;</p>

+

+<p>Considerations of this nature render the

+subject, proposed now to be discussed, peculiarly

+important and interesting. The subject is the

+<span class="smcap">right way</span> to understand the inspirited writings.&mdash;<i>Then

+opened he their understanding, that they

+might understand the Scriptures.</i> The occasion

+of these words is this;&mdash;Jesus had risen from

+the dead, and took the most prudent and eligible

+method to convince his disciples and friends of

+the fact, upon which rests the truth of his religion.

+Two of them, Cleopas and another, were

+going to a village, called Emmaus, about threescore

+furlongs distant from Jerusalem. On their

+way, they conversed about the <span class="smcap">strange things,</span>

+which had happened&mdash;the crucifixion of the expected

+Messiah, and his wonderful resurrection

+on the third day.&mdash;Jesus joined himself to them,

+as a stranger, in the midst of their interesting

+conversation. He enquired what the subject was,

+<span class="pagenum" id="p248">[p.&nbsp;248]</span>

+upon which they were conversing; and upon

+which they seemed so anxious and deeply engaged.

+They informed him. And Cleopas expressed

+much surprise, at his enquiry. <i>Art thou

+only a stranger in Jerusalem, and hast not known

+the things which are come to pass there in these

+days?</i>&mdash;Upon hearing the subject of their conversation&mdash;and

+which indeed was the general

+topic at that time, in all the city, he took the

+lead in it.&mdash;And the disciples were all attention&mdash;they

+were all ear&mdash;and their hearts burned

+within them, with a heavenly flame, while the

+appearing stranger, though in reality their risen

+Lord, discoursed on the pleasing theme, and expounded

+to them the scriptures, which related

+to himself. They were delighted. They were

+improved. Light broke in upon their understandings,

+and devout affections were inkindled.

+<i>Then said he unto them O fools and slow of heart to

+believe all that the prophets have spoken. Ought

+not Christ to have suffered these things; and to enter

+into his glory? And beginning at Moses, and all

+the prophets, he expounded unto them in all the scriptures

+the things concerning himself.</i>&mdash;He, then, discovered

+himself unto them. They could hardly

+believe, what their eyes had seen and ears heard,

+for joy. He again showed himself to his chosen

+witnesses, and expounded to them also, the word

+of God, as in the verse next above the text, <i>And

+he said unto them, these are the words which I

+spake unto you, while I was yet with you, that all

+things must be fulfilled which were written in the

+law of Moses, and in the prophets, and in the

+Psalms concerning me.&mdash;&mdash;Then he opened their

+understanding, that they might understand the scriptures.

+Saying thus it is written, and thus it behoved</i>

+<span class="pagenum" id="p249">[p.&nbsp;249]</span>

+<i>Christ to suffer, and to rise from the dead on

+the third day. And that repentance and remission

+of Sins should be preached in his name, among all

+nations, beginning at Jerusalem.</i></p>

+

+<p>How did he open their understanding, that

+they might understand the scriptures? It was by a

+just and true expounding them as well as deeply

+impressing their hearts. He laid their real and

+true meaning before their minds. He showed

+them the connexion, and reference to himself.

+And they understood him, and plainly saw the

+meaning, design, and intention of the Sacred

+writings. He gave them no <span class="smcap">new</span> faculties and

+powers. He directed them how to use and employ

+their reason rightly to apprehend, and duly

+to apply scripture. We are, consequently,

+to exercise our rational powers in seeking the

+meaning and design of divine revelation.&mdash;&mdash;Christ

+opens our understanding to understand

+the oracles of God, by using with us the proper

+means of information and instruction, and by

+saving influences on the soul. We are rational

+beings. And he treats us as such, not as machines,

+or beings that had no reason or conscience.

+He opens the understanding, by enabling

+us, in the exercise of reason, and our reflecting

+powers and capacities, to study into,

+and seek the meaning of holy Writ&mdash;to search

+into the meaning of the words used, and the order

+and connexion of them; and to divest ourselves

+of all corrupt biases and prepossessions.

+By reason of sin, or through the depravity of the

+heart, the mind is blinded to the spiritual beauty

+and glory of divine objects.&mdash;&mdash;The purpose of

+<span class="pagenum" id="p250">[p.&nbsp;250]</span>

+the present discourse, is to point out the <span class="smcap">right

+way</span> to gain a true and just understanding of

+the holy scriptures.</p>

+

+<p>And in general, it must be allowed, that they

+are capable of being rightly understood. If the

+Supreme Being, in his infinite wisdom and goodness,

+be pleased to grant us a revelation of his

+will at all, he would give us such an one, as,

+with honest and upright intentions, could be easily

+understood, in its great and essential principles

+and duties, ordinances and doctrines. For

+to give us one that was involved in mystery, and

+could not be comprehended after a diligent,

+painful and careful examination, could answer

+no valuable purpose; nay, it would be altogether

+improper. It would, in truth, be to insult

+our misery. The language of it would be this.

+&ldquo;Here is poor fallen man, blinded with prejudices&mdash;carried

+away with evil passions&mdash;plunged

+in the ruinous effects of the Apostacy&mdash;unable

+by the mere light of unassisted reason to find

+the path of duty and happiness. He is in perishing

+need, consequently, of a safer guide, an

+infallible directory, in the way to glory. Behold

+I will provide a Saviour for the helpless: a

+sanctifier for the unholy: I will grant him a

+revelation of my will.&mdash;&mdash;But such an one as

+cannot be understood by him, even when he

+hath used most sedulously all possible pains

+and care, and means to understand it. Such

+an one as is insufficient to answer the intended

+purposes.&rdquo; To urge, then, that the <span class="smcap">revelation,</span>

+which we enjoy, of the divine will and

+our duty, cannot be truly and really understood,

+<span class="pagenum" id="p251">[p.&nbsp;251]</span>

+in all its essential principles, when no exertions

+or honest endeavours and faithful care, on our

+part, have been wanting, is to reproach the wisdom

+and goodness, grace, and justice of God:

+nay, it is to blaspheme his name: to represent

+him as trifling with his creatures; and mocking

+them in their misery. Far be such folly and impiety

+from us! We do therefore plead, and strenuously

+insist, that all things necessary to salvation,

+are laid before us, with sufficient clearness,

+both in regard to doctrines and practice, both

+what we are to believe, and what we are to do.

+The design of all the inspired writings is to save

+fallen man&mdash;to teach him that he may be pardoned

+and accepted of his sovereign Lord and

+Maker&mdash;to open the method, in which pardon

+here, and happiness hereafter have been procured&mdash;and

+the terms upon which they will be granted.

+As these things are of infinite importance

+to all, high or low, learned or unlearned, so

+they are revealed with as much plainness as possible.

+What the Psalmist says of the divine law,

+may with equal truth be applied to the Gospel.

+<i>The law of the Lord is perfect converting the soul:

+The testimony of the Lord is sure, making wise

+the simple: the commandment of the Lord is pure

+enlightening the eyes.</i></p>

+

+<p>St. Paul takes it for granted, that the principal

+and fundamental points of christianity,

+which he calls the <i>first principles</i> of the oracles

+of God, are easy for all to comprehend and to

+learn. <i>And when for the time ye ought to be teachers;

+ye have need that one teach you again which

+be the first principles of the oracles of God.</i> There

+are certain doctrines and duties of the Gospel,

+<span class="pagenum" id="p252">[p.&nbsp;252]</span>

+which are essential to the very existence of all religion,

+and which may, with the utmost propriety,

+be called the <i>first principles</i> of the oracles of

+God; upon which all the rest are built, and to

+which they constantly refer. These are plainly

+expressed, often illustrated, and warmly inculcated.

+None can mistake them, who honestly and

+faithfully attend to the scriptures. All that is

+wanting is to care to read them, and an honest

+heart, free from wrong biases, to receive the

+truth, as they exhibit it. Among these <i>first principles</i>

+of the oracles of God, may be, enumerated,

+the lost state of man by nature: the absolute

+need of regeneration: the nature of it as consisting

+in the implantation of a holy temper of heart

+or true love to God:&mdash;that what Jesus Christ

+did and suffered for fallen man is the sole meritorious

+ground of our pardon, and acceptance

+with a holy and sin-hating God:&mdash;the incarnation

+of the divine Saviour, and his sufferings to

+expiate human guilt:&mdash;the universal resurrection:

+a righteous judgment:&mdash;and eternal retribution.

+To these we may add, the great and

+essential duties and virtues of piety and morality

+or of the gospel&mdash;the need of repentance towards

+God and in what it consists: faith towards

+Jesus Christ: constancy in the exercises of

+devotion:&mdash;strict justice&mdash;benevolence, peace,

+and condescension&mdash;forgiveness of injuries&mdash;love

+to enemies&mdash;humility, patience, temperance, and

+self-denial. Can any one, who has ever read the

+sacred pages with any care, affirm that these are

+not set before us, as strongly as language can express

+them? Are they not often repeated? Are

+they not pressed upon the conscience, in a variety

+of ways, and elucidated by beautiful metaphors

+<span class="pagenum" id="p253">[p.&nbsp;253]</span>

+and figures? And they are pleasingly illustrated,

+I mean the duties of piety and Virtue,

+in the life and character of the divine author of

+Christianity. He, indeed, hath set us an indefective

+example of goodness&mdash;<i>left us an example

+that we should follow his steps.</i></p>

+

+<p>While it is asserted that the leading and fundamental

+doctrines of the Gospel are most clearly

+and repeatedly laid before us, it cannot be denied

+that some things in it, are hard to be understood.

+These are revealed as clearly as the

+nature of the subject would admit. Some things

+must be in their own nature mysterious and incomprehensible.

+Such things there are in the

+volume of nature, and we have no reason to suppose,

+it would be otherwise in the volume of

+revelation. They are so sublime as to transcend

+our scanty powers of mind. They are revealed,

+however, as far as they are capable of being

+revealed, or as far as we are capable of receiving

+them&mdash;or as far as may be needful, either for

+the glory of God, or our own salvation. Prophecies,

+for example, in the very nature of things,

+will be obscure. The event only can expound

+them. We may easily see what the grand design

+is: but the precise circumstances of the

+predicted event will remain a secret to us, till the

+event lay them before us.&mdash;We cannot pretend

+to comprehend the great points of Christianity

+relative to the Trinity, or a threefold subsistence

+in the divine essence&mdash;the human nature united

+to the divine to constitute the one mediator between

+God and man&mdash;the resurrection of the

+body&mdash;and the change which will pass upon those

+who shall be found alive at the coming of Christ

+<span class="pagenum" id="p254">[p.&nbsp;254]</span>

+to judge the world. These, we readily admit,

+are mysterious and incomprehensible doctrines.

+But their being so, is not proof that they are unreasonable

+and absurd. To say that whatever is

+incomprehensible in Religion is unreasonable, is

+a mark either of inattention or ignorance.

+God&rsquo;s nature is incomprehensible. His works

+of creation are full of wonders. And a <i>revelation</i>

+from him to the children of men would be

+justly suspected, if it contained nothing incomprehensible,

+and above reason.</p>

+

+<p>You will be pleased to observe also that, besides

+some doctrines which are beyond our reason,

+inexplicable difficulties may attend some particular

+passages of scripture. These difficulties

+originate not from any defect or impropriety of

+manner, in which they are expressed; but from

+our being unacquainted with the customs or usages,

+to which an allusion is made. These

+passages are not numerous. And our salvation

+depends not on our rightly understanding them.

+No essential duty or doctrine of the Gospel depends

+on a <span class="smcap">doubtful</span> text. What is necessary

+to instruct us, in things divine, and to guide us

+safely to God and happiness, through the dangers,

+snares, and temptations of human life, is

+clearly made known unto us, and repeatedly urged

+by all suitable arguments, and the most serious

+and weighty considerations.</p>

+

+<p>The scriptures, therefore, are as a light to

+our feet, and a lamp to our paths: a light shining

+in a dark place, with a steady brightness&mdash;able

+to make us wise unto salvation through faith in

+Jesus Christ&mdash;And&mdash;&mdash;</p>

+

+<p><span class="pagenum" id="p255">[p.&nbsp;255]</span>

+1stly. <i>One way</i> rightly to understand them is

+to interpret them by themselves. They are their

+own best interpreter. It is one of the most rational

+principles can be adopted relative to understanding

+the inspired writings to make them

+expound themselves. They are to declare their

+own meaning. No explanations of men, decisions

+of councils, or tenets collected into creeds

+are to be admitted as perfect guides, in things

+pertaining to our salvation. Men may be wise

+and learned: Councils may be judicious and pious

+in their intentions, but after all are liable to

+mistakes. This is not said to detract from the

+wisdom, piety and learning of men&mdash;or of venerable

+councils. A wise and candid Christian

+will honour their opinions&mdash;carefully weigh them,

+and be diffident of himself: will be modest and

+pay all due deference to the opinions of others,

+especially men of study, erudition, and piety.

+But still we must all think for ourselves, and

+must adhere undeviatingly to the scriptures, as

+our only infallible guide. We must stand or

+fall to our own Master. Another man&rsquo;s faith cannot

+save us, or his want of faith destroy us. We

+are, in things divine, to call no man Master or

+Father, for one is our Master even Christ; and

+one is our Father who is in heaven. <i>But be not

+ye called Rabbi; for one is your Master, even

+Christ, and all ye are brethren. And call no man

+Father upon the earth; for one is your Father

+which is in heaven.</i> No man has a right to

+interfere, by compulsive measures, in another

+man&rsquo;s religion. Reason, argument, and persuasion

+and a pious example are the only weapons

+to be employed to spread the glories of that mild

+and benevolent system of Religion, which Jesus

+<span class="pagenum" id="p256">[p.&nbsp;256]</span>

+of Nazareth instituted. The <i>first</i> rule of rightly

+understanding the Oracles of God, is to make

+them their own expositor. This is the maxim

+of protestants. It is a just and important maxim.

+We are not to put upon them, the interpretations

+and constructions of imagination, or fancy; or

+to suppose that we have any impulses or <span class="smcap">inspiration</span>

+in the mind to give us, the <i>spiritual</i>

+meaning of them.</p>

+

+<p>2dly. <i>Another method</i> rightly to understand

+the Scriptures, is to take them according to the

+general, established, and well known import of

+the words used. All learned men, who alone can

+be competent judges, in the case, agree that they

+are well translated. And through the peculiar

+care and blessing of divine Providence they have

+been preserved pure and entire, during such a

+length of time, and so many revolutions of literature

+and of states and kingdoms. The men

+who were engaged in, and by <i>authority</i> appointed

+to the work of translating them into the English

+language (and the translation of them was a most

+arduous work) were men of great integrity, extensive

+learning, and, in the judgment of charity,

+undissembled piety. Opposite sects have all

+allowed them to be a faithful and just translation.

+When we, therefore, take them into our hands

+to peruse them, we should understand them precisely,

+as they are written, in the common import

+of the words, according to the plain rules

+of grammar, and the necessary construction of

+sentences. An attention to these things is absolutely

+necessary, in order to a true understanding

+of them. We are not to seek after any hidden,

+mystical sense of the words or sentences.

+<span class="pagenum" id="p257">[p.&nbsp;257]</span>

+The very letter and meaning of the scriptures is

+to be strictly attended to. We are to take the

+words used in the sacred, just as we would, in

+any other good writings. For the inspired writers

+always used words properly, and had good

+sense. They were not guilty of obscurity or self-inconsistency.

+Their sole end was to state and

+convey the truth, which they were commissioned

+to deliver, with propriety and fulness. This they

+did most admirably, and with great beauty and

+energy. The <i>true</i> meaning of scripture, is its

+very life and power, <i>its spirit. The words that

+I speak unto you,</i> says Christ, <i>they are spirit, and

+they are life.</i> They reveal true, spiritual and saving

+doctrines: doctrines all-important&mdash;doctrines

+that lead to life eternal.&mdash;</p>

+

+<p>3dly. <i>A third way</i> rightly to understand the

+scriptures, is carefully and critically to observe

+the connexion and subject matter of discourse,

+or the occasion&mdash;the characters to whom or of

+whom the words are spoken. It is not to be expected

+that readers of the Bible will attain to a

+right understanding of it, if they overlook the

+connexion and occasion; and take single and

+detached passages by themselves, and shape them

+into a conformity to their own pre-conceived opinion

+or scheme of doctrines. The right way

+not to be deceived by our own reflections, or

+the artful insinuations of such as lie in wait to

+deceive, is to bring our opinions or tenets, our

+principles, whatever they may be, to the scriptures;

+to examine them by their light; and to

+make them bow to their decision. And not, as

+is too often done, to bend them to our tenets and

+<span class="pagenum" id="p258">[p.&nbsp;258]</span>

+principles. We are to search them, that we may

+thence take all our articles of faith, and maxims

+and rules of conduct. Learned and unlearned

+ought to do this; and to reject whatever will

+not bear the test, when applied to them. To

+<span class="smcap">the law and testimony</span> ought to be our

+Motto as Christians or believers in a divine revelation.

+If any of our religious opinions be contrary

+to scripture, we are bound by our regard

+to their authority to abjure them. And that

+we may not inadvertently be led into error and

+delusion, we are to consider as accurately as may

+be, the connexion, the occasion, the design of

+the inspired penman, to whom, and of whom he

+is speaking, comparing one passage with another:

+that which is figurative, and less plain, with

+that which is unfigurative and more obvious:

+examining all, with diligence, by the general

+and ruling principles of the Gospel: with an

+honest desire to discover our duty and the will

+of God, even, if our favourite notions, (as almost

+all sects and individual Christians have their

+peculiarities of belief and practice) should be

+found to be directly repugnant to scripture. Thus we

+shall rightly understand scripture. Thus we

+shall be led into all truth and duty.&mdash;It appears,

+then, with an evidence exceedingly bright, that

+all our opinions, whether gleaned from authors

+uninspired, or taken up by reflection, or fallen

+into by accident, should be tried ty the word

+of God. <i>But whoso looketh into the perfect law

+of liberty, and continueth therein, he being not a forgetful

+hearer, but a doer of the work, this man

+shall be blessed in his deed.</i></p>

+

+<p>4thly. <i>A further way</i> rightly to understand

+<span class="pagenum" id="p259">[p.&nbsp;259]</span>

+the scriptures, is to divest ourselves, as far as is

+possible, of all prejudices, and to read and hear

+them, with a sincere and honest intention to

+know the truth. <i>Wherefore lay apart all filthiness,

+and superfluity of naughtiness, and receive with

+meekness the ingrafted word which is able to save

+your souls.</i> Perhaps to divest ourselves, wholly,

+of all wrong and corrupt biases is impracticable,

+what no person was ever yet able to do, after his

+most vigorous endeavours. Sinful prepossessions

+cleave to the most candid. We may be prejudiced

+many ways, and not be sensible of it, against

+the only true system of Religion. There is but

+one right way of belief and worship. Truth is

+uniform and one. There is one God, one Lord

+Jesus Christ, one faith, one baptism&mdash;one hope.

+Many different denominations of Christians may

+hold essentially to this one true system, and still

+drink in many small errors, unessential and circumstantial

+things, about which, they may violently

+contend to the loss of charity. We are,

+then, to do all that in us lies to get into this right

+way: not only to think we are right, but actually

+to be right. For this end, we must be faithful

+and impartial: faithful to God and our own

+consciences, and impartial in our enquiries; or

+be anxious lest our fondness for a party lead us

+into error, or into tenets which are subversive of

+the very foundation of the Gospel. We are to

+take heed how we read, as well as how we hear.</p>

+

+<p>5thly. If <i>we would rightly</i> understand the inspired

+writings, it is incumbent upon us to use

+all the helps in our power. We are to exercise

+our own rational faculties. Religion is the most

+reasonable thing in the world, as well as most important.

+<span class="pagenum" id="p260">[p.&nbsp;260]</span>

+About what therefore can our reason

+be better or more worthily employed? For what

+was reason, by which man is so remarkably distinguished

+from the brutal herd, given us, if not to

+use it, to learn the duties, and doctrines of Religion,

+and to aid us in searching out the truth,

+and substantial happiness?&mdash;&mdash;</p>

+

+<p>There is a great variety of helps or advantages

+to gain the right sense and meaning of Scripture,

+for which we ought to be sincerely thankful,

+and which we ought most wisely to improve.

+We can read them in our own language. And

+by the wise institution of common schools, in

+our favoured Land, almost all classes of people

+are able to read them. They have, by a wonderful

+Providence, been handed down to us

+pure and uncorrupted to a sufficient degree.

+Many judicious and excellent Commentaries

+have been written upon them by pious and able

+men, which we may consult at pleasure, or as we

+may have opportunity. And here it would be

+a criminal omission, not to observe, that public

+worship on the Lord&rsquo;s day, to which we may

+constantly repair, is designed to open, explain,

+and apply them. And when any are in doubt

+about the true way of worship, or of understanding

+the Scripture, the regular and appointed

+Teachers of Religion may be, and ought to be

+resorted to. For the Priest&rsquo;s lips were to keep

+knowledge. And they will esteem it a happiness

+to instruct the unlearned&mdash;to confirm the

+unstable&mdash;and to guide the doubtful.&mdash;Such

+people as have a real desire to know the truth,

+an honest heart to enquire after the right way

+of the Lord, will not fail to apply and use all

+<span class="pagenum" id="p261">[p.&nbsp;261]</span>

+these helps. Plain is it, that no person can,

+with any consistency or honest impartiality, profess

+to be seeking the true way of the Lord, who

+doth not use and improve all these helps and advantages.&mdash;It

+may here be remarked, that it is

+a work of much labour and care, painful study

+and diligent enquiry to understand the scriptures.

+Knowledge, whether human or divine,

+is not easily acquired.&mdash;And ignorant and uninformed

+people are the most confident and self-sufficient.&mdash;It

+is to be regretted that it is so.

+But fact and experience verify it. Many too,

+shut their eyes upon the light, through prejudice.

+Vicious and profane persons hate the light and

+will not come unto it, lest their deeds should be

+reproved.</p>

+

+<p>6thly. <i>A further way</i> to understand aright

+the inspired writings, is to seek to heaven for

+light, guidance, and instruction. We are not to

+lean to our own understanding, or confide in

+our abilities or learning. Man is a poor, imperfect

+frail being. He has prejudices, which

+he knows not. He is at all times prone to err,

+through the corruptions of his nature. Sin has

+brought a thick cloud over his mind. He needs

+divine illumination. The most acute and learned

+need this, as well as the unlearned and weak.

+The divine assistances are to be <i>prayerfully</i> sought.

+<i>If any man lack wisdom, let him ask of God.</i>

+would we, consequently, understand aright the

+holy Oracles, we must not only peruse them,

+with industry and care, but devoutly and fervently

+implore the God of all grace to open them

+to us, to spread a divine light over them, that

+they may instruct, warn, and quicken us. We

+<span class="pagenum" id="p262">[p.&nbsp;262]</span>

+should seek to him, who gave them to us, to enable

+us to perceive their true beauty and glory,

+and to conform our hopes, hearts, and lives to

+them: to be animated by their promises&mdash;warned

+by their threatenings&mdash;comforted with their

+hopes; and guided to heaven by their precepts.

+The teachings of the holy spirit are to be <i>devoutly</i>

+implored, that they may be savingly profitable

+to us. Rightly understood, and duly improved,

+they are able through faith in Jesus Christ, to

+make us wise unto salvation. <i>All scripture is

+given by inspiration of God, and is profitable for

+doctrine, for reproof, for correction, for instruction

+in righteousness. That the man of God may be

+perfect, thoroughly furnished unto all good works.</i>

+Divine grace must sanctify us by them, and

+them to us. The teachings of Christ, as the true

+prophet are requisite to open the mind, to remove

+prejudices, and to enable us to see the

+beauty, glory and importance of them. <i>Being

+born again,</i> says the Apostle Peter, <i>not of corruptible

+seed, but of incorruptible, by the word of God,

+which liveth and abideth forever. For all flesh is

+grass, and all the glory of man, as the flower of

+grass. The grass withereth, and the flower thereof

+falleth away. But the word of the Lord endureth

+forever. And this is the word which by the

+Gospel is preached unto you.</i></p>

+

+<p>7thly. <i>A renewed heart</i> is the best help to

+understand aright the sacred writings. A holy

+temper of heart will dispose us to sit, like Mary,

+at the feet of Jesus to receive with joy his instructions.

+If we have this, we shall feel most sensibly

+when we read and hear&mdash;read the written,

+and hear the preached word. This will enable

+<span class="pagenum" id="p263">[p.&nbsp;263]</span>

+us to see the beauty and glory of the divine

+character&mdash;the excellency of the Mediator&rsquo;s

+character&mdash;to behold the equity of Providence,

+the riches of divine grace, the wonders of a Redeemer&rsquo;s

+love, and give us a lively view&mdash;of all

+the truth, duties, doctrines, and ordinances of the

+Gospel. A very different sense of scripture has

+the saint from the sinner, the penitent believing

+Christian, from the thoughtless and profane sinner,

+the sanctified from the unsanctified heart.

+<i>The natural man receiveth not the things of the

+spirit of God: for they are foolishness unto him,

+neither can he know them, because they are spiritually

+discerned.</i> This doth not mean that an unrenewed

+person cannot understand the true meaning

+of scripture, or the doctrines of it. For,

+then, it could be of no benefit or use to him.

+What cannot be understood, cannot work any

+good effect upon the heart or life. To assert

+that none can understand the word of God, unless

+<i>inspired</i> by the same spirit, which gave it, is

+inconsistent with every principle of reason, common

+sense, and scripture. For it, that is, the

+scripture, addresses itself to all, good and bad,

+saints and sinners.&mdash;&mdash;Finally&mdash;</p>

+

+<p>8thly. <i>In order to understand</i> the written word

+of God aright, we must practise what we do

+know&mdash;practise according to its divine precepts.

+A right and saving knowledge, is a practical

+knowledge. We must not only be willing to receive

+all our doctrines and principles from the

+holy scriptures, but to be guided by them altogether,

+in our conduct and conversation:&mdash;to

+embrace them as the only rule of faith and practice.&mdash;Then

+shall we be safe. Then shall we

+<span class="pagenum" id="p264">[p.&nbsp;264]</span>

+have a guide that cannot mislead us. If any

+man do his will, he shall know of the doctrine

+whether it be of God.&mdash;&mdash;Thus we are to do,

+in order <span class="smcap">rightly</span> to understand the scripture&mdash;&mdash;<i>Then

+opened he their understanding that they

+might understand the scriptures.</i>&mdash;</p>

+

+<p>&nbsp;</p>

+

+<p><span class="pagenum" id="p265">[p.&nbsp;265]</span></p>

+<h3 class="tdc" id="d13"><span class="gesspert">DISCOURSE</span> XIII.</h3>

+

+<hr />

+

+<p class="bq">The Gospel to be supported by those who enjoy it.</p>

+

+<p class="tdc"><span class="gesspert">GALATIANS</span> vi.&nbsp;6.</p>

+

+<p class="bq"><i>Let him that is taught in the word, communicate

+unto him that teacheth in all good things.</i></p>

+

+<p>The system of doctrines, duties, and ordinances

+revealed in scripture is exceedingly

+plain, level to every capacity, and easy to be

+comprehended. That it is so, is one of its most

+engaging recommendations. Were it unintelligible,

+or wrapped up in obscurity and mysticism,

+this of itself would be a valid plea for rejecting it

+as an imposture or fraud. So plain is it, in its

+essential principles, that nothing but a willing

+mind to hear, receive, and attend to truth and

+duty is wanting. Were we sincerely and candidly

+disposed to hear and admit the truth, we

+should differ but little, in our opinions, about

+the distinguishing peculiarities and glories of

+Christian doctrine and practice. The reason, or

+at least, chief reason, why we omit what is clearly

+revealed to us as duty by God, is because we

+in heart are opposed to it. An unwillingness to

+<span class="pagenum" id="p266">[p.&nbsp;266]</span>

+believe and do, as we are expressly commanded,

+is the real difficulty in the way of our salvation.

+This unwillingness at heart puts us upon making

+objections against a duty, which is clearly revealed,

+and repeatedly revealed, raises prejudices against

+it, forms apologies for the omission of it,

+and sets to work, most vigorously, all the system

+of the selfish affections. For what we are really

+and deeply unwilling to do, or wish not to be true,

+we can easily work ourselves up to disbelieve.</p>

+

+<p>On subjects of a moral and religious nature,

+a man by nourishing prejudices, by false reasoning,

+by artifice and delusion, can persuade himself

+to believe any thing, however absurd or

+impious or contradictory&mdash;even to admit that he is

+inspired,&mdash;or may lawfully murder himself and

+family; or that there are no Gospel ordinances,

+or <i>stated</i> worship of the Deity, or that a divine

+revelation, which bears all the marks of credibility

+and authenticity, that could be desired, is

+only a cunningly devised fable. This being the

+case, we ought in all conditions, to be most vigilantly

+upon our guard against the illusions of our

+own minds; and also against the temptations of

+the great adversary of souls, who always joins

+in with those illusions. He artfully attempts

+to rivet them, full well knowing that this is the

+most probable way to succeed in his designs to

+ruin us forever, and to make us the occasion of

+disturbance and divisions in society. A heated

+imagination, an erroneous conscience, and selfish

+affections of the heart, together with bitter

+prejudices against the truth are the most successful

+engines ever employed by the adversary of

+souls to deceive and ruin them. They are dangerous

+<span class="pagenum" id="p267">[p.&nbsp;267]</span>

+things, more so than can be easily conceived.&mdash;Nay,

+no person can, to a sufficient degree,

+dread the unhappy influence of an erroneous

+Conscience&mdash;heated imagination&mdash;inflamed

+passions&mdash;and intemperate zeal. They have

+led away many thousands from truth and duty, and sealed

+them down in fatal delusions. We are surprised

+to find what, we must acknowledge, is

+found by daily experience, that many, who profess

+sincerely to believe the truth of Religion,

+are notwithstanding discovered to be capable of

+rejecting some of its most important principles,

+and plainest duties.&mdash;&mdash;Among these plain duties,

+that of supporting the Gospel may justly be

+reckoned one.</p>

+

+<p>In the sequel, I shall attempt to offer the scripture-arguments</p>

+

+<p>I. In favor of this duty.</p>

+

+<p>II. To consider the manner, in which it is to

+be discharged.</p>

+

+<p>III. And to invalidate the objections, which

+have ever been made against it.</p>

+

+<p>1. The first thing intended is to offer the

+scripture-arguments to prove, that it is a plainly

+revealed duty, that the precious Gospel of our

+blessed Saviour should be supported by the people,

+who enjoy it. There is no part of God&rsquo;s

+revealed will that may be kept out of view, or

+be omitted to be set before mankind. The

+whole truth, which he hath made known to us,

+whether pleasing or displeasing to the human

+mind, is to be exhibited. We may not stop

+short of it, or go beyond it. If it be a part of the

+<span class="pagenum" id="p268">[p.&nbsp;268]</span>

+counsel or will of God made known to man, in

+the holy scriptures, that the Gospel is to be supported

+by those who enjoy it, it may not, with

+a good conscience, be withheld or denied. A

+denial of it, it must be obvious to remark, has

+a great and unhappy influence upon the interest

+of the Gospel, and the Redeemer&rsquo;s kingdom.

+It tends to the decay of piety and virtue. What

+is extremely painful to observe, is that it appears

+from the experience and the history of the Church,

+in past ages, and in the present age, that those

+who wish to break up the peace and order of

+particular Churches, and to foment divisions,

+pretty generally commence their operations, with

+a loud and absolute denial of this duty. They

+raise a loud cry, and vehemently declaim against

+it. They speak of it, in language not only bitter

+but scornful. They say it is utterly unlawful

+and exceedingly wicked; nay, and directly contrary

+to scripture. Mean while, they do not

+forget to impute to those who receive the support,

+the worst motives&mdash;the most selfish and

+mercenary; as having no eye to any thing beyond

+the pecuniary advantages of their sacred

+calling.</p>

+

+<p>Such clamours set on foot against the obligations

+of supporting the Gospel, as they proceed

+either from ignorance, wilfulness, or parsimony,

+so they fall in with the current of the selfish

+passions of corrupt nature. And as interest is

+the idol of every man, who is unacquainted with

+the divine force of Virtue and piety, so whatever

+affects or touches this idol, nearly affects his

+heart: readily does he listen and easily makes

+himself believe what he, in his perverted mind,

+<span class="pagenum" id="p269">[p.&nbsp;269]</span>

+concludes to fall in with his supposed interest.

+The love of money, or an inordinate attachment

+to property, is the root of all evil. Thence most

+of the crimes which disgrace human nature, and

+disfigure the page of history. We full well

+know, that a man can easily collect arguments,

+sufficient to convince him, that he is justified in

+not doing, what he is totally opposed to doing.&mdash;</p>

+

+<p>I am entering on a subject of great moment,

+affecting in its consequences, the very being and

+existence of public worship; and of course, the

+Christian Religion itself. It is a subject too,

+which is not often discussed, lest what we offer,

+should be considered either as a censure on people

+for failures in their duty, or implying a suspicion

+of their friendship or good will. But there

+may be circumstances, which may require that

+the obligations of supporting the Gospel, should

+be fully stated. They need not be often urged,

+and are not. But whatever doctrine, truth, or

+duty may at any time be opposed, or Providence

+may suffer individuals to rise up and deny: that

+doctrine, truth, or duty must not be relinquished;

+but there is a plain call to vindicate it.&mdash;Painful

+as it is to me, to speak where motives of

+self-interest, and not a sense of duty, may be

+but distantly inferred to influence me, or where

+malice and prejudice may accuse me of pleading

+my own cause, I shall proceed, regardless of reproaches,

+to adduce the Scripture-proof that the

+Gospel is to be supported by those, who enjoy

+it according to the <i>express will</i> of Jesus Christ.&mdash;</p>

+

+<p>And, <i>in the first place,</i> we argue the obligations

+of supporting the Gospel, in a decent and

+honourable manner, from this consideration, it

+<span class="pagenum" id="p270">[p.&nbsp;270]</span>

+is the will of God that there should be stated

+public worship, and an order of men appointed

+to preside over, and to dispense to worshipping

+Assemblies, Gospel-truths and ordinances. The

+office of a Gospel-Ministry is sacred. It is derived

+from the great head of the Church. <i>This

+is a true saying, if any man desire the office of a

+Bishop, he desireth a good work.</i> That the work

+and office of an evangelic Ministry are of divine

+appointment, has often been proved on particular

+occasions. And the proof has very often

+been laid before us, in printed discourses. To

+enter largely on the proof now, would carry me

+beyond my design. But a brief stating of the

+most material parts of the proof, is now necessary,

+in order to establish the duty of supporting

+public worship and the Gospel. Is it, then,

+clear from the word of God that there should be

+Gospel-Teachers, regularly inducted into the

+work, in the New-Testament-Church, to the

+end of the world? To be satisfied on so interesting

+an inquiry, let us candidly listen to the

+voice of the Saviour. Hath he, who is the king

+of Saints and Bishop of souls, appointed and

+commissioned such an order of men to be the

+mouth of God to his people? That he actually

+hath, appears from those large and particular descriptions,

+in his Gospel, of their work and office.

+And he expressly declares that the office

+shall remain in his kingdom till the close of

+time.&mdash;&mdash;There are many very express and marked

+passages of scripture, which inform us of the

+Institution of a Christian Ministry, and of its continuance

+in the world, as long as the world

+shall stand. Suffice it just to repeat, as a specimen,

+the subsequent ones. <i>He</i>, that is, a risen

+<span class="pagenum" id="p271">[p.&nbsp;271]</span>

+Redeemer, <i>gave some, prophets, some Apostles, some

+Evangelists, some Pastors and Teachers, for the perfecting

+of the saints, for the work of the Ministry,

+for the edifying of the body of Christ, till we all

+come in the unity of the faith, and of the knowledge

+of the son of God, unto a perfect man, unto the measure

+of the fulness of Christ.</i> Here is an account

+of what Christ, as risen and glorified, did with

+regard to Teachers in his Church, both <i>extraordinary,</i>

+such as prophets, Apostles, and Evangelists,

+and <i>ordinary,</i> such as Pastors and Teachers.

+And how long the institution of such an

+order of men as Pastors and Teachers, was to be

+continued: what their business and work were:

+and the ends of the institution. The ends, were

+the perfecting of the saints, the unity of the faith

+and promotion of religion. It was to continue

+as long as there were any among mankind to be

+called into the faith and fellowship of the Gospel,

+that is, as long as time should last.</p>

+

+<p>Again, Christ as head over all things to the

+Church, commanded his Apostles and disciples,

+to go into all the world, and to preach the Gospel

+to every creature. <i>Go teach all nations, baptizing

+them in the name of the Father, and of the

+Son, and of the holy Ghost, teaching them to observe

+all things whatsoever I have commanded you;

+and lo! I am with you always, even unto the end

+of the world.</i> As long, therefore, as the world

+shall stand, so long shall there be a Christian

+Ministry.&mdash;The charge which the Apostle gave

+to Titus as a Gospel minister, and which is to

+be given to all, who enter the sacred office of

+the evangelic Ministry, is a full proof that the

+office is of divine appointment; and that the institution

+<span class="pagenum" id="p272">[p.&nbsp;272]</span>

+of such an order of men, as Gospel

+Ministers, is not the result of human invention

+or human policy. The charge is most weighty

+and solemn. It is awfully serious. We cannot

+hear it without feeling a reverential awe. <i>I

+charge thee therefore before God, and the Lord Jesus

+Christ, who shall judge the quick and dead at

+his appearing, and his kingdom; preach the word,

+be instant in season, out of season, reprove, rebuke,

+exhort with all long-suffering and doctrine. For

+the time will come, when they will not endure sound

+doctrine: but after their own lusts shall they heap

+to themselves, teachers, having itching ears. And

+they shall turn away their ears from the truth, and

+shall be turned unto fables.</i> No words can more

+expressly reveal to us the certainty that there is,

+in the New Testament, such an order of men,

+as Gospel Ministers; and that there are times

+when people will not bear <i>sound doctrine,</i> but

+will, as if infatuated, run with strange avidity

+after <i>self-created Teachers,</i> or impostors; will

+multiply them, <i>having itching ears</i>; and are unaccountably

+restless and uneasy till they find

+<i>strange doctrines,</i> and <i>strange teachers</i> of such doctrines.

+They turn away their ears from the truth.

+And turn unto fables. We need not hesitate to

+admit the reality of the Christian Ministry, when

+we find those bearing the office, represented as

+being called of God&mdash;embassadors of Christ&mdash;the

+servants of the most high&mdash;New-Testament-ministers,

+whose work is to publish the laws, and

+offer the grace of Christ. They are said to be

+sent of God: they are to speak in his name&mdash;they

+hold up the laws and grace of the Saviour,

+dispense his truths&mdash;deliver his doctrines&mdash;administer

+his ordinances, proclaim his promises&mdash;denounce

+<span class="pagenum" id="p273">[p.&nbsp;273]</span>

+his threatenings&mdash;and in Church-processes

+inflict his censures, or exercise his discipline.

+It appears, then, with an evidence, complete

+and full, that the work and office of the

+Gospel Ministry are of divine appointment:

+or that it is the <i>express revealed will</i> of God that

+there should be, in his Church, or in the New-Testament-dispensation,

+stated Teachers, Pastors,

+or Ministers; and that they should declare his

+counsel in his written word, and not the fictitious

+revelations of a supposed inspiration, or

+their own opinions or dreams. They are to

+preach Christ and him crucified: and not themselves.&mdash;If

+there be such an order of men, they

+must be supported. The people, among whom

+they labour, in word and doctrine, are obliged

+to see that they are decently subsisted. Their

+time and talents are consecrated to God in his

+Gospel, and they must be, as to temporal things,

+provided for, honourably. What may be deemed

+an honourable subsistence, must be determined

+by the attending circumstances. The age in

+which they live. The place where they live.

+The modes of living are very different, in different

+ages, and places. What may be honourable

+in one age or place, may be totally inadequate

+in another.&mdash;The divine appointment of

+the Christian Ministry is a conclusive argument

+in favour of the duty of supporting the

+Gospel.&mdash;</p>

+

+<p><i>In the second place,</i> we argue the duty from

+the principles of justice. Justice between man

+and man is a great and indispensable obligation.

+It is a moral Virtue of such high importance as

+<span class="pagenum" id="p274">[p.&nbsp;274]</span>

+to be the very pillar, upon which society rests.

+Injustice towards any man, or body of men is a

+heinous violation of the law of God. That

+which is altogether just, he would have us practise.

+He is a being of strict and impartial righteousness.

+The righteous Lord loveth righteousness

+and his countenance doth behold the upright.

+As all orders of a community ought to exercise

+honesty in their dealings with others, so it is fit

+for them to call for exact justice from others.

+Exterior circumstances alter not the claims of

+justice. It is a moral Virtue which binds all

+men. And it is to be observed to those in high

+as well as low life, to those that are affluent, as

+well to those that are indigent, to those who

+are clothed with <i>sacred,</i> as well as civil office&mdash;to

+those placed in seats of honour, as well as to

+those in the shades of retirement, enjoying the

+sweets of a private life. Is there a more obvious

+dictate of justice, than that such as labour for

+others, or spend their time for their benefit,

+should receive a compensation? Doth God, who

+is perfectly just and right, require one man to

+devote his talents and time to another, without

+receiving a due return? Can a case be named,

+where, in things temporal or civil, a labour done

+or service performed, may not righteously claim

+a reward? But if the labour done or service performed,

+be, in things religious or divine, is a

+compensation to be denied? Is a labour, undeserving

+of a reward, merely because it is a <i>religious</i>

+labour? Will any one, who exercises any

+reason at all, or who has any sense of the ties of

+common honesty, repudiate the notion of a compensation,

+because <i>Religion</i> is concerned? St.

+Paul makes an appeal to the principles of strict

+<span class="pagenum" id="p275">[p.&nbsp;275]</span>

+justice, to prove that Ministers under the Gospel

+should not be <i>unrewarded</i> for the service or

+labour of love, which they perform. 1&nbsp;Cor. ix.&nbsp;7.

+<i>Who goeth a warfare at his own charges? Who

+planteth a Vineyard, and eateth not of the fruit

+thereof? or who feedeth a flock and eateth not of

+the milk of the flock?</i> These questions carry their

+own answer. It is supposed that every <i>reasonable</i>

+person, the moment he hears them is prepared

+to give the right answer. Three cases, or states

+of life are mentioned; the soldier who goes a

+warfare, the planter and dresser of a Vineyard,

+and the shepherd who watches and tends anxiously

+his flock. Such <i>reasonably</i> look for a reward.

+They could not perform the work, in

+common, without a reward. All mankind feel

+that it is entirely fit that they should receive a <i>due</i>

+recompence for their toils, care, and tenderness.

+It would be <i>barbarous</i> cruelty, as well as <i>high</i> injustice,

+to deprive them of a <i>due</i> recompence.</p>

+

+<p><i>In the third place,</i> the duty of supporting the

+Gospel may be proved from, not only strict justice,

+but from this consideration, that the general

+rules of <i>equitable</i> dealings, make it fit and proper

+that those who labour, in word and doctrine,

+in the Gospel, should not be cut off from a living

+among their fellow-creatures. Let me urge this

+argument. You know that it is impossible for

+any class of men to subsist upon nothing. Our

+being employed about heavenly and divine things,

+does not supersede the necessity of having <i>temporal</i>

+provisions to support us. Food, raiment,

+and a dwelling, the necessities and conveniences

+of life are as requisite for those, who are engaged

+in the arduous work of the Gospel-Ministry,

+<span class="pagenum" id="p276">[p.&nbsp;276]</span>

+as for other orders of men. In order to be workmen

+that need not to be ashamed, Ministers must

+study. And they must study much&mdash;must read

+extensively&mdash;must give themselves to reading,

+meditation, and prayer&mdash;they must visit the sick&mdash;must

+attend the dying&mdash;must console the sorrowful.&mdash;The

+duties of their office are so arduous

+and various, that they will take up all their

+time:&mdash;employ all their abilities, though the

+most splendid.&mdash;The education necessary must be

+a learned one. This is expensive. Much previous

+pains, study, and care are needful, in order

+to be, as far as human exertions can go,

+competent to the duties of their office. I say, as

+far as <i>human exertions</i> can go:&mdash;for divine grace

+sanctifies the heart.&mdash;Now can any one so far

+lay aside reason, as to assert that one man is

+bound to devote himself to the advantage of another,

+in spiritual concerns, to promote them&mdash;to

+instruct him&mdash;without a compensation?&mdash;Shall

+ministers of the Gospel go <i>unsupported</i>&mdash;their

+families be <i>neglected</i>, and they go <i>from

+house to house,</i> begging their daily bread? The

+more high and honourable their calling, the

+more need of a <i>comfortable</i> maintenance. Reason

+always agrees with revelation; and as fully

+establishes the duty of honourably supporting the

+Gospel. Thus argues the Apostle Paul: 1&nbsp;Cor.

+ix.&nbsp;11. <i>If we have sown unto you spiritual things,

+is it a great thing if we should reap your carnal

+things.</i> The meaning of this passage is this:

+think it not hard&mdash;think it not a burden&mdash;complain

+not that you support with your substance,

+those who minister unto you in holy things. It

+is utterly impossible for any set of men to be fit,

+or qualified to teach others, without <i>diligent study,</i>

+<span class="pagenum" id="p277">[p.&nbsp;277]</span>

+and devoting their whole time to the business

+of <i>treasuring up knowledge.</i> We are not to look

+for <i>miraculous</i> assistances, or that knowledge in

+religion is to be imparted by divine <i>inspiration.</i>&mdash;If

+knowledge in Divinity be acquired by the ordinary

+methods, as the Apostle supposes, by reading,

+meditation, and prayer; and if Ministers of

+the Gospel are to give themselves wholly to

+these exercises; the necessary consequence is,

+they must be supported by the people, among

+whom they preach.&mdash;</p>

+

+<p>4thly. The duty of supporting the Gospel

+may be proved from the plentiful provision made

+by divine order, for the temporal subsistence of

+the Jewish priesthood. This was, indeed, large

+and honourable. God always provides for the

+subsistence of those, whom he calls to his work

+and service. He never lets his Ministering servants

+go, without a way prescribed for their support:

+and a very ample one, was, by himself,

+given to the tribe of Levi. The argument to establish

+the obligations of a people to maintain

+the Ministers of the Gospel, from the Jewish

+practice of supporting the Priesthood, and the

+Religion of the Temple is conclusive. For it is

+the very argument made use of by the Apostle.

+1&nbsp;Cor. ix.&nbsp;8, 9, 10. <i>Say I these things as a man,

+or saith the law the same also? For it is written in

+the law of Moses, thou shalt not muzzle the mouth

+of the ox that treadeth out the corn. Doth God

+take care for oxen? or saith he it altogether for our

+sakes? For our sakes no doubt this is written.

+For he that planteth shall plow in hope: and he

+that thresheth in hope, should be partaker of his hope.</i>

+verse 13. <i>Do ye not know that they which minister</i>

+<span class="pagenum" id="p278">[p.&nbsp;278]</span>

+<i>about holy things, live of the things of the temple,

+and they which wait at the Altar are partakers

+with the Altar.</i> It is in vain to object against

+this reasoning. It is the Apostle&rsquo;s own argument.&mdash;</p>

+

+<p>5thly. The duty of decently and honourably

+maintaining the Gospel, is argued from the <i>express</i>

+command upon its true Preachers, to <i>study</i>

+and to <i>meditate.</i> They are, in so many words, commanded

+to study that they may be workmen

+that need not to be ashamed. <i>Study to show thyself a

+workman that needeth not to be ashamed, rightly dividing

+the word of truth</i>;&mdash;rightly dividing the

+word of truth requires great wisdom and care,

+study and meditation. It requires the wisdom

+of the serpent and harmlessness of the dove.

+Ministers of the Gospel are expressly enjoined

+to <i>give</i> themselves to reading, meditation, and

+prayer, that their profiting may appear unto all:

+they are to be <i>able</i> men; <i>apt</i> to teach; <i>able</i> to

+teach. They are most diligently to seek the

+teachings, and guidance, and illumination of the

+spirit. The duties of their office are various and

+numerous, arduous and difficult. They have

+the ignorant to instruct: the erroneous to reclaim:

+the gainsaying to confute: the doubtful

+to convince: the unstable to confirm: the afflicted

+to console: the unreasonable to treat with:

+and the scoffing and impudent to encounter. It

+is impossible, therefore, for them to engage in

+the secular callings of life as other men, to provide

+for their own decent and honourable support,

+and the support of their families. The

+consequence is, the people, among whom they

+minister, are bound to support them.</p>

+

+<p><span class="pagenum" id="p279">[p.&nbsp;279]</span>

+6thly. The support of the Gospel-Ministry

+and public worship, is the <i>express Institution</i> of

+Christ. He hath particularly ordained that his

+Ministers shall be supported in every age of his

+Church. 1&nbsp;Cor. ix.&nbsp;14. <i>Even so hath the Lord

+<span class="smcap">ordained</span> that they which preach the Gospel should

+live of the Gospel.</i> Preachers of the Gospel are

+to have a living in their work. It is the <i>express</i>

+will of their divine Lord that they should.&mdash;What

+can be plainer or fuller than these words?

+No words can. If these can be evaded, so may

+any that could possibly be used. What duty,

+or doctrine, or virtue is more clearly enjoined?

+The words are as full as though Christ had said,

+&ldquo;I declare to all, that my Ministers, or the regular

+Preachers of my gospel shall have a sufficient

+temporal support from the people among

+whom they labour.&rdquo; When he sent

+out his twelve Apostles to preach the Gospel,

+he forbid them to make any provisions for their

+own livelihood, as to <i>food, clothing</i> or <i>expenses</i>

+in travelling, because they should be <i>supported</i>

+by those, among whom they travelled. Mat.

+x.&nbsp;9, 10. <i>Provide,</i> says he, <i>neither gold, nor silver,

+nor brass in your purses, nor scrip for your

+journey, neither two coats, neither shoes, nor yet

+staves; for the workman is worthy of his meat.</i></p>

+

+<p>They were to be fully, in all respects, provided

+for by those, to whom they preached. He

+told them plainly that they were to be so. <i>The

+workman is worthy of his meat.</i> He has a title to

+a <i>due</i> compensation. It cannot therefore be

+withheld, or denied without evident injustice,

+and cruelty. When he sent out the seventy disciples,

+he informed them that they might rely

+<span class="pagenum" id="p280">[p.&nbsp;280]</span>

+on an ample and sufficient maintenance, for

+their own comfort, and for works of mercy and

+beneficence. Luke x.&nbsp;7. <i>The labourer is worthy

+of his hire.</i> This is applied to things spiritual,

+as well as secular. I ask&mdash;for what purpose,

+did our blessed Lord tell his own appointed

+Preachers this, <i>the labourer is worthy of his

+hire</i>, if they were to have no compensation, or

+were to subsist, or to support themselves?&mdash;It

+would have been altogether impertinent and absurd.&mdash;But

+he knew they must be supported&mdash;and

+he was not so unmindful of their happiness,

+as to deny them a living, while on his own divine

+work.&mdash;One passage more will be cited, and that

+is the text. <i>Let him that is taught in the word,

+communicate unto him that teacheth in all good things.</i>

+Here is a <span class="smcap">plain command</span> of the Apostle to

+all, who sit under a preached Gospel, to give a

+due proportion of their substance, for the support

+of the Christian Ministry. And he enforces

+the duty by adding, <i>be not deceived, God is not

+mocked; for whatsoever a man soweth that shall he

+also reap.</i>&mdash;As much as if he had said&mdash;&lsquo;flatter

+not yourselves, deceive not yourself by any excuses.

+God requires you to support his Gospel,

+and he will not be mocked. As you sow,

+you shall reap. As you deal with him, in this

+matter, so he will deal with you. If you,

+through prejudice, party spirit&mdash;or parsimony

+decline utterly to impart a proper proportion

+of your substance to support the Gospel, you

+cannot expect his approbation.&rsquo;</p>

+

+<p>Thus it appears to be the <i>will</i> of God <i>revealed</i>

+in his word, that his worship and Gospel

+should be <i>supported,</i> in the world, by those to

+whom the Gospel is dispensed.</p>

+

+<p><span class="pagenum" id="p281">[p.&nbsp;281]</span>

+2. Our next enquiry is, in what manner public

+worship and the Christian Ministry are to be

+supported. The mode of supporting the Gospel

+is to be numbered among those indifferent things,

+which are left to the wisdom, prudence, and

+convenience of God&rsquo;s people. They are at liberty

+to adopt that mode, which best suits their

+circumstances&mdash;the age&mdash;the place&mdash;the country&mdash;the

+government where their lot is cast.

+The word of God has prescribed <i>no particular</i>

+mode. It could not wisely do it, because what

+may be the <i>best</i> mode&mdash;the <i>most</i> convenient

+for one people, one age, one form of civil government,

+or one state of society would not be at all

+convenient in another age or place. All such

+things are left, in scripture, to be agreed upon,

+as may best suit the circumstances of God&rsquo;s people.

+And what a disgrace to reason and Religion

+that there should ever be any contention or

+quarreling about them! What the majority adopt

+and agree upon, ought to be cheerfully acquiesced

+in by the minority, though not so agreeable

+to them. For no maxim is better founded

+or more reasonable, than that the majority must

+govern.&mdash;&mdash;</p>

+

+<p>Whether the Gospel shall be supported by a

+tax laid to each man&rsquo;s property or by

+a free contribution&mdash;or by a subscription&mdash;or by

+voluntary donations&mdash;or by national funds&mdash;or

+by particular funds&mdash;or by the legacies of

+benevolent Christians, is a matter of total indifference:&mdash;ought

+never to be an affair of conscience

+or dissention&mdash;for nothing ought to be,

+or justly can be, a case of conscience, which is in

+itself totally indifferent. It is an erroneous conscience

+<span class="pagenum" id="p282">[p.&nbsp;282]</span>

+only which concerns itself about modes

+and forms, mere circumstances. The direction

+is, <i>let there be an equality.</i> What is most equal,

+just, or righteous is the <i>preferable</i> mode. But

+difference about the manner of supporting the

+Gospel should never be the cause of separations,

+divisions, or uncharitableness. And we may

+fairly conclude that such as are really <i>willing</i> to

+do their <i>proportional</i> part, will never greatly

+contend about the <i>manner.</i></p>

+

+<p>3. The last thing proposed, is to remove the

+objections, which have ever been urged against

+the duty of the text. So plain is the duty that

+it is, with surprise, that we <i>ever</i> hear any attempt

+to argue against it, on supposition they

+profess to admit the truth of scripture. All that

+ever has been offered, as objections against the

+duty may be comprised in the four following

+things.</p>

+

+<p>1stly. The words of our Lord, Mat. x.&nbsp;8.

+<i>freely have ye received, freely give.</i> It is enough

+to reply there, that these words, so often abused

+and misapplied, have no reference to preaching

+the Gospel, as all reasonable people will see, by

+only reading them in their connexion. They relate

+merely to miraculous gifts. And accordingly

+we find the Apostles never received any pecuniary

+profit, or reward for working miracles.&mdash;</p>

+

+<p>2dly. The word <i>hireling</i> used by our Lord,

+John x.&nbsp;13. has been urged as a conclusive

+proof that no <i>true</i> teachers of religion ought to

+receive any <i>support.</i> He calls those <i>hirelings,</i>

+whose only or ruling motive was the reward, and

+who had no regard for the interest and good of

+the flock. It is strange what work <i>designing men,</i>

+<span class="pagenum" id="p283">[p.&nbsp;283]</span>

+<i>and false Teachers</i> have made of this word <i>hireling.</i>

+They never mind the meaning of our Saviour,

+or look to see how he uses it; but from

+the very sound raise a <i>bitter</i> and <i>opprobrious</i> cry

+against all true Ministers of Christ, and all regular

+and <i>fixed support</i> of such. This single word,

+<i>hireling</i> has put a handle into the power of such

+people as hate religion; and they have by it,

+broken up the peace of Churches&mdash;rent them asunder&mdash;and

+loaded with vile slander the most

+virtuous characters.&mdash;Every one, who looks upon

+this passage, where our Lord employs the word

+<i>hirelings,</i> will have a full evidence, if his eyes be

+not fast closed with prejudice, that it contains

+not the <i>least</i> shadow of an objection against the

+duty of the text.</p>

+

+<p>3dly. Some object and say, that the Apostle

+Paul <i>refused</i> to take any <i>reward</i> for his preaching

+the Gospel, and therefore other ministers,

+in the ordinary ages of the Church, should never

+have any <i>support</i> or fixed maintenance. They

+appeal to Acts xx.&nbsp;33, 34, as a proof that

+Ministers of Christ should have no provision

+made by people for their subsistence, but should

+rely wholly on <i>extraordinary</i> supplies from Providence.

+<i>I have coveted no man&rsquo;s silver, or gold,

+or apparel: yea yourselves know, that these hands

+have ministered to my necessities, and those that were

+with me:</i> And 1&nbsp;Cor. ix.&nbsp;12.&mdash;<i>We have not used

+this power.</i> The <i>power</i> was that of demanding

+a support from them. But he does not say,

+that he did not <i>want</i> or <i>call</i> for a subsistence.

+In the case of other Corinthians, he actually took

+the <i>contributions</i> of the Churches to support himself

+among them, lest the <i>false Teachers</i> should

+<span class="pagenum" id="p284">[p.&nbsp;284]</span>

+raise a clamour against him, and against the

+Gospel, and so prevent its success. It is a sure

+mark of a <i>false</i> Teacher to deny and reproach

+the duty of our text. Paul assures us, he <i>laboured

+with his own hands lest he should be chargeable.</i>

+This boast he makes to the Churches at

+Ephesus, Thessalonica, and Corinth. But he

+tells the latter, <i>he took wages of other Churches to

+do them service, and that what was lacking to them,

+the brethren from Macedonia supplied.&mdash;He took

+wages from other Churches,</i> 2&nbsp;Cor. xi.&nbsp;8, 9.

+<span class="smcap">Wages</span> all know are a stipulated reward, or a

+<i>hire mutually</i> agreed upon.&mdash;&mdash;</p>

+

+<p>4thly. But the greatest objection of all, is that

+true Gospel-Ministers have the <i>immediate inspiration</i>

+of the holy Ghost, miraculous gifts and

+teachings; and are supplied with matter, both

+thoughts and words, from God <i>immediately,</i>

+therefore, need no support. If they be <i>thus inspired</i>

+as the Apostles were, I own, they need

+never study any&mdash;or read any&mdash;or meditate any,

+previously, or even to have <i>common</i> learning&mdash;no

+not to know how so much as to read, or write,

+or speak: and consequently ought not to have

+any <i>stated</i> reward or maintenance. The more

+ignorant and <i>grossly</i> illiterate the better; for the

+more <i>strikingly</i> will be the evidence that they are

+only organs, or mere <i>passive instruments</i> in the

+hands of God. If any be so far deluded as to

+believe themselves <i>immediately inspired,</i> we are to

+commiserate their wretched delusions, and pray

+that the scales may soon&mdash;soon fall from their

+eyes, and that they may not, with their infatuated

+adherents, have the fate of the <i>blind leaders of

+the blind.</i> That none are now, in this age of

+the Church, <i>immediately inspired,</i> as the Apostles

+<span class="pagenum" id="p285">[p.&nbsp;285]</span>

+were, I shall prove in another discourse. The

+Apostles <i>spoke as the spirit gave them utterance.</i>

+The matter and manner of their discourse were

+immediately imparted to them, at least, on some

+particular occasions.</p>

+

+<p>The arguments in favour of the duty of the

+text are full, plain, and abundant, <i>from scripture,

+from reason, from justice, from equity.</i> The objections

+are of no weight. And what a pity it is

+that so many divisions in congregations should be

+made, by men who are actuated by <i>base, disingenuous,</i>

+and <i>selfish</i> views in denying and raising

+a clamour against so <span class="smcap">clearly revealed</span> a duty.&mdash;&mdash;He

+who wishes well to the Christian Religion,

+must wish and fervently pray, that it may

+please God, to continue in his Churches, a pious,

+learned, and orthodox Ministry till the second

+coming of our Lord Jesus Christ to judge

+the world. Amen.</p>

+

+<p>&nbsp;</p>

+

+<p><span class="pagenum" id="p287">[p.&nbsp;287]</span></p>

+<h3 class="tdc" id="d14"><span class="gesspert">DISCOURSE</span> XIV.</h3>

+

+<hr />

+

+<p class="bq">The Apostles, infallible guides in Religion, being

+commissioned and immediately qualified

+and inspired by the Redeemer.</p>

+

+<p class="tdc"><span class="gesspert">2&nbsp;THESSALONIANS</span> ii.&nbsp;15.</p>

+

+<p class="bq"><i>Therefore brethren, stand fast, and hold the traditions

+which ye have been taught, whether by

+word, or our Epistle.</i></p>

+

+<p>The word <i>traditions,</i> here, means those orders,

+truths, doctrines, or ordinances which

+the Apostles, under the guidance and special direction

+of the holy Ghost, delivered to the Churches

+planted and formed by them. <i>Tradition</i> is

+what is transmitted from one to another, to guide

+and direct Christians, either in their belief or

+conduct. Two ways did the Apostles of our

+Lord employ in making known the mind and

+will of God to the Churches which were formed

+by them, in various parts of the world. And

+they gathered Churches and settled Ministers

+in almost all quarters of the then known world.

+These two ways were by <i>word</i> and <i>Epistles,</i> by

+public discourses or by private conferences, and

+by written Epistles. And the text is an exhortation

+to the Thessalonian Christians, and in

+<span class="pagenum" id="p288">[p.&nbsp;288]</span>

+them, to all Christians in all ages and Countries,

+where the Gospel in the course of divine providence

+should be preached, to be firm and unshaken

+in their adherence to the truth, duties, doctrines,

+and ordinances of the Apostles, whatever

+dangers might threaten, difficulties arise, or

+temptations assault.</p>

+

+<p><i>Therefore, brethren, stand fast, and hold the

+traditions which ye have been taught whether by

+our word, or our Epistle.</i> Their <i>word</i> and <i>Epistle</i>

+taught one and the same Religion, without the

+least difference or a single contradiction.</p>

+

+<p>What is proposed, in the progress of this

+discourse, is to prove that the Apostles are <span class="smcap">infallible</span>

+guides in religion, being commissioned,

+and immediately qualified and inspired by the

+Redeemer.</p>

+

+<p>In order that my meaning in this proposition

+may be fully comprehended, it will be necessary

+to state, a little more at large, the idea intended

+to be illustrated and established in the present

+discourse. It is this: We as christians, are invariably

+to adhere to, and abide by Apostolic

+traditions, using the word, in the sense of the

+text; or by their precepts and examples. Jesus

+Christ, the author of the Gospel-dispensation,

+and head over all things to the Church, invested

+them with full power and authority to order, to

+arrange, and to direct <span class="smcap">infallibly,</span> in all the

+concerns of the Churches: in the doctrines

+which we are to receive, as the articles of our

+Creed: in the duties to be performed by us, in

+all our various relations: and in the ordinances

+to be attended upon by us. They omitted no

+truth which they were to deliver. They preached

+<span class="pagenum" id="p289">[p.&nbsp;289]</span>

+no doctrine, which their divine Master, had

+not given them in charge to preach. They observed,

+as a <i>standing</i> ordinance, no institution,

+which he did not <i>expressly</i> appoint, or order

+them to observe. They were, moreover, secured

+from error both in doctrine and discipline.

+They never were mistaken or deceived respecting

+any points of the Religion, which our Lord

+came from heaven to erect. His kingdom is

+not of this world. It is like no worldly kingdom.

+It is injured, and its original purity and

+glory are defaced, whenever it is incorporated

+with any civil forms of government. In this

+kingdom, the Apostles acted altogether under

+their king. They taught nothing contrary to

+his mind. They practised, in things divine, or

+as inspired builders, nothing, which the great

+Master-builder did not approbate. We are to

+<i>build</i> upon the foundations of the prophets and

+Apostles, Jesus Christ himself being the chief corner-stone.

+We are safe, then, and only safe,

+when we take the Apostles for our <span class="smcap">infallible</span>

+guides in the <span class="smcap">faith, order, worship,</span> and <span class="smcap">institutions</span>

+of our Churches. We are to <i>build</i>

+upon their foundation. They spake as they

+were <i>moved</i> by the holy Ghost. They were endowed

+with his <i>miraculous</i> gifts. They had such

+evidence of it, as was to them <i>intuitive</i>. And

+they could prove it to others, by the works,

+which they wrought.&mdash;As believers in a divine

+Revelation, we cannot be consistent with ourselves,

+if we admit that the Apostles or <i>inspired</i>

+penmen of the New-Testament, were <span class="smcap">mistaken,</span>

+or acted <span class="smcap">without</span> authority from their Lord,

+in any thing delivered by them; or observed

+<i>statedly</i> by them. To admit that they might not

+<span class="pagenum" id="p290">[p.&nbsp;290]</span>

+either know the mind of Christ; or knowing it,

+were ever neglectful of it, is at once to give up

+all divine Revelation. If we may say that, in

+<span class="smcap">one</span> point, they acted as <i>weak</i> and <i>mistaken</i> men.

+Others may say they did in <i>other</i> points with

+equal propriety. How then is it possible to know

+what to hold, or what to give up? The whole

+must either be retained, or rejected. There is

+no selecting. If the Apostles, in their example

+and precepts, had not full power and ample authority,

+then we are under no obligations to keep,

+for instance, the <i>first</i> day of the week as the Sabbath,

+or holy time, because <i>they did,</i> or to receive

+any of their doctrines or <i>ordinances,</i> or to

+follow any of their <i>directions.</i> Of course, we

+must reject all the scriptures, except our Lord&rsquo;s

+own <i>particular</i> discourses.&mdash;Let us, then, enquire

+after the authority of the Apostles. In the

+words now before us, St. Paul commands us to

+adhere, <i>strictly</i> and <i>exactly</i> to what he delivered

+to the Churches. <i>Therefore, brethren, stand fast

+and hold to the traditions as ye have been taught.</i>

+There is a peculiar force in the words <i>stand fast.</i>

+The meaning it to be firm: be fixed: never give

+up, deny, or depart from; but invariably keep

+to all that you have been taught by us, the Apostles

+of our common Lord.&mdash;To the Corinthian

+Christians, he has a similar direction. <i>Now I

+praise you, brethren, that ye remember me in all

+things and keep the <span class="smcap">ordinances</span> as I delivered

+them unto you.</i> The arguments to prove that the

+Apostles are our <i>infallible</i> guides in Religion,

+being commissioned and inspired by the Redeemer,

+may be comprised in these six. They were

+his chosen witnesses to the world.&mdash;They received

+their commission from him.&mdash;The divine spirit

+was their perfect director.&mdash;Miraculous works

+<span class="pagenum" id="p291">[p.&nbsp;291]</span>

+were done by them.&mdash;They required intire submission

+to their teachings.&mdash;And they took care

+to commit the Gospel to writing&mdash;and the Gospel-ministry

+to faithful men, commanding them

+to deliver sound doctrine, and to shun all doctrines

+which they had not delivered.</p>

+

+<p>1stly. They were his <i>chosen</i> witnesses to the

+world. It seems to have been not only expedient,

+but necessary, that our Lord should have

+some chosen or special witnesses of his life, doctrines,

+works, and sufferings. These were indeed

+open to the view of all. The whole Jewish

+nation could not but know them. His

+mighty works were not done in a corner, or before

+a few partial and interested friends. They

+were done on the most public occasions, before

+all classes of people, enemies as well as friends.

+He did not retire to some private apartment to

+work his miracles, taking with him two or three

+particular adherents and then order <i>these</i> to publish

+them abroad. But notwithstanding the open

+and public nature of his mighty works, it was

+necessary that he should chuse a certain number

+of persons to accompany him constantly, through

+the whole course of his Ministry, to be to the

+ends of the earth, his faithful witnesses. They

+were to transmit to the latest ages a genuine account

+of his holy life, his heavenly doctrines,

+and the nature and end of the Gospel-dispensation.

+<i>These witnesses</i> he called <i>Apostles.</i> And

+he took them from the ordinary ranks of life,

+in order to cut off all occasion of objecting against

+his religion as the work and contrivance of

+man. They were illiterate. They were, also,

+destitute of riches. Had he selected his <i>Apostles</i>

+from, among the great, the rich, and the learned,

+<span class="pagenum" id="p292">[p.&nbsp;292]</span>

+their success, in preaching his Gospel, would

+have been imputed to human and natural causes.

+Once only did he, during his Ministry, send

+these chosen disciples to preach to the Jews. He

+kept them with him, to instruct them fully into

+all the concerns of his kingdom, that they might

+be under the best possible advantages to testify of

+him, and his doctrines, and life. But he did

+not leave the people destitute of the means of

+knowledge. He pitied them. He accordingly

+provided for their instruction in the truth, by

+appointing <i>seventy disciples</i> to preach the glad

+tidings of life eternal, through the whole province

+of Judea. He chose <i>twelve</i> Apostles,

+doubtless in allusion to the number of tribes, into

+which the people of Israel were divided. And

+the conjecture that the <i>seventy</i> were appointed,

+in allusion to the number of the <i>great council</i> of

+the nation, the <i>sanhedrin,</i> is founded in probability.

+The apostles, then, were appointed to

+<i>bear witness for</i> Christ to all the world. They

+were to testify, every where, to all he <i>did,</i> and

+to all he <i>suffered</i> as Saviour: his holy life, his

+divine doctrines, his wonderful miracles, his

+bitter passion, his cruel death, his glorious resurrection,

+his triumphant ascension. They were

+always about his person. And they were with

+him, during <i>that interesting,</i> that <i>marvelous,</i> that

+<i>instructive</i> period, of <i>forty</i> days from his resurrection

+to his ascension. During this term, our

+Lord gave them all the light and information,

+about their duty, and his kingdom, which they

+needed. Happy Apostles to converse, for forty

+days together, with a risen Saviour! He said

+every thing to them, that was needful, to convince

+them, to confirm them&mdash;to enlighten them&mdash;to

+console them&mdash;and to arm them to meet dangers

+<span class="pagenum" id="p293">[p.&nbsp;293]</span>

+and difficulties in their arduous work. He

+taught them in all that was requisite they should

+be taught. <i>To whom he showed himself alive after

+his passion by many infallible proofs, being seen

+of them forty days, and speaking of the things pertaining

+to the kingdom of God.</i> They were eyewitnesses

+of his ascension. They saw him taken

+up from the earth. A cloud, miraculously prepared,

+received him. <i>For while they beheld, he

+was taken up, and a cloud received him out of their

+sight.</i> They were <i>appointed</i> to be witnesses of

+the truth of these things. Christ tells them,

+particularly, that they were to bear witness of

+these things to all the world. <i>And ye also shall

+bear witness, because ye have been with me from

+the beginning.</i> They only, of all men, were qualified

+to be witnesses of these things; for they had

+seen them, and heard them: they had constantly

+accompanied him, during his Ministry. They

+knew all those things, as well as it is possible for

+man to know any thing, which he sees with his

+eyes, or hears with his ears. Even at the very

+time of Christ&rsquo;s ascension he tells them, <i>ye shall

+be witnesses unto me, both in Jerusalem, and in all

+Judea, and in Samaria, and unto the uttermost parts

+of the earth.</i></p>

+

+<p>2ndly. They received their commission from

+him <span class="smcap">immediately.</span> If we attend to the commission

+which our Lord gave them, we shall see

+how clear the evidence is, that they are <span class="smcap">infallible</span>

+guides in things of Religion, in <span class="smcap">doctrines,

+duties, truths, and ordinances.</span>

+They were sent by Christ to proclaim pardon

+and salvation, and to set up his church among

+all nations. He told them what to expect, in

+the discharge of their duty&mdash;that the disciple

+<span class="pagenum" id="p294">[p.&nbsp;294]</span>

+was not above his Master, nor the servant above

+his Lord:&mdash;that he <i>that receiveth you, receiveth

+me, and he that receiveth me receiveth him that

+sent me:</i> on the other hand, <i>he that despiseth you,

+despiseth me, and he that despiseth me, despiseth

+him that sent me.</i> They bore his name, acted under

+his authority, and delivered his messages.

+They preached his doctrines, and not their own

+opinions. They celebrated his ordinances, not

+their own institutions. They never went beyond

+his will, or neglected it. When they

+speak; I hear the voice of the Lord. When

+they acted in matters of church-order and discipline;

+I feel, that it is precisely the same as if

+the Mediator himself <i>bid us</i> to do the like. During

+his personal Ministry, he once sent them through

+the whole land of Judea, to proclaim from city

+to city the glad tidings of pardon and salvation.

+They had a <i>larger</i> commission after his resurrection.

+They had power to carry the gospel of

+his kingdom among <i>all</i> nations, and to collect

+Churches. Their commission is as full as it can

+be. <i>Go ye therefore, and teach all nations, baptizing

+them in the name of the Father, and of the Son,

+and of the holy Ghost, teaching them to observe all

+things whatsoever I have commanded you, and,

+lo! I am with you always even unto the end of the

+world.</i> In these words we have the <i>express</i> institution

+of the ordinance of Christian Baptism.

+Public worship and the Gospel-Ministry, we are

+here told, are to be continued unto the <i>end</i> of

+the world. They, the Apostles, were to go among

+<i>all</i> nations without any distinction of Jew

+or Gentile, bond or free, barbarian or scythian.

+<i>Wherefore there is neither Greek nor Jew, circumcision,

+nor uncircumcision, barbarian, or scythian,

+bond or free; but Christ is all and in all.</i> They

+<span class="pagenum" id="p295">[p.&nbsp;295]</span>

+were to bring them all, if possible, to embrace the

+Gospel. They were to <i>gather</i> Churches: to <i>ordain</i>

+Ministers: to <i>appoint</i> all the orders of the

+Churches&mdash;to teach them what to believe&mdash;to

+<i>elect deacons</i>&mdash;and lay down the plan of worship

+and discipline. The whole forty days their

+Lord <i>was with</i> them, from his resurrection to

+his ascension, he was <i>teaching</i> and directing them.

+He spake of <i>things pertaining to his kingdom.</i> All

+power in heaven and on earth was his: and he

+gave them all the authority which could be

+needful. He failed not to furnish them <i>completely</i>

+for their work. And what he imparted to

+them, that they communicated, and no more.

+They made no additions of their own. How

+remarkable are these words, in their commission,

+<i>teaching them to observe <span class="smcap">all</span> things, whatsoever I

+have <span class="smcap">commanded</span> you!</i> They taught nothing of

+their own. They were the mere instruments or

+organs by whom Christ spake.</p>

+

+<p>3dly. The divine spirit was their <span class="smcap">perfect</span> director

+in <span class="smcap">all</span> things, both as to doctrine and discipline.

+They delivered the <i>whole</i> counsel of God,

+and nothing but the counsel of God. They kept

+back nothing; they omitted nothing through

+fear of man; nor advanced any opinions of their

+own to gain the favour or affection of any man;

+or body of men. <i>Wherefore,</i> says the Apostle

+Paul, <i>I take you to record this day that I am pure

+from the blood of all men. For I have not shunned

+to declare unto you <span class="smcap">all</span> the counsel of God.</i> They

+never taught any <i>false</i> doctrine, or went into any

+<i>wrong</i> practices, or set up any <i>institutions</i>

+without a divine warrant. Their precepts and

+their example, consequently, are binding upon

+all Christians. Neither may be disregarded.

+<span class="pagenum" id="p296">[p.&nbsp;296]</span>

+Both are to be followed, for they were divinely

+inspired. No other men, since the holy oracles

+were completed, ever were divinely inspired;

+or ever will be. Those whom God inspires,

+are <i>safe guides</i>; are <i>perfect</i> guides in things pertaining

+to his kingdom. They are <i>infallible</i>

+guides, because our Lord, in the most express

+manner, promised them such guidance, aid, and

+constant direction of his spirit, as should be <i>fully</i>

+sufficient:&mdash;Such as should effectually secure

+them from all error in doctrine, faith, and worship.

+He often promised this infallible direction

+or aid. And he did not fail to make good

+his gracious promise. They were never without

+the special and infallible teachings of the spirit

+of truth. John xiv.&nbsp;16, 17. <i>I will pray the

+father, and he shall give you another comforter,

+that he may abide with you forever: even the spirit

+of truth, whom the world cannot receive.</i> verse

+26. <i>But the comforter which is the holy Ghost

+whom the Father will send in my name, he shall

+teach you all things, and bring all things to your remembrance,

+whatsoever I have said unto you.</i>&mdash;Here

+is a full proof that the Apostles had such

+assistances and teachings from the spirit, as rendered

+them infallible guides to the Churches;

+to all mankind. <i>He shall teach you <span class="smcap">all</span> things,

+and bring to your remembrance <span class="smcap">whatsoever</span> I

+have said unto you.</i> They could not, accordingly,

+mistake in any point; or omit: or forget

+any thing. Again&mdash;John xvi.&nbsp;13, 14. <i>Howbeit

+when the spirit of truth is come, he will guide you

+into all truth: and he will show you things to come.

+He shall glorify me; he shall receive of mine, and

+shall show it unto you. He shall not speak of himself:

+but <span class="smcap">whatsoever</span> he shall hear, that shall <span class="smcap">he

+speak.</span></i> The spirit was to guide them into all

+<span class="pagenum" id="p297">[p.&nbsp;297]</span>

+truth&mdash;to enable them to foresee future events.

+How full are these promises! If we can believe

+any thing; we must admit that the Apostles,

+enjoying those extraordinary and miraculous assistances,

+are infallible guides in Religion. Those

+promises now cited, and all others of a like tenor,

+are peculiar to the Apostles, and in their full

+latitude apply to no others. No christian or

+Minister has any right to them, or can apply

+them to himself, without high impropriety.

+They prove, as clearly as words can, that the Apostles

+were secured from all error of doctrine

+or discipline, and rendered as infallible in their

+teaching, directing, and guiding mankind, as

+completely as if <i>Christ himself</i> had been personally

+present with them, to tell them always what

+to do, and what to teach. Nay, farther, they

+were commanded not to take one step in their

+arduous work of spreading the glories of the

+Gospel-kingdom until these very promises were

+fulfilled in them; until baptised of the holy

+Ghost, or endowed with his miraculous inspiring

+influence. <i>And behold I send the promise of my

+Father upon you: but tarry ye in the city of Jerusalem

+until ye be endowed with power from on

+high.</i></p>

+

+<p>4thly. Miraculous works were done by

+them. All inspired men are enabled to give

+public and occular demonstration that they are

+inspired. Those who claim to be inspired, but

+have no power to work miracles, are impostors;

+and ought always to be looked upon by their

+fellow-men as deceivers. Miracles are the testimony

+of God himself set to the doctrines and

+instructions of inspired teachers, as a seal. The

+<span class="pagenum" id="p298">[p.&nbsp;298]</span>

+alwise, and infinitely gracious God, who always

+acts with perfect rectitude, never inspires any to

+be his messengers to reveal his will, without

+enabling them to exhibit proper testimonials that

+he has sent them. For it is at our peril to listen,

+a moment, to such as claim any immediate communications

+from him, without evidence. Whom

+he calls or sends <i>immediately,</i> he always empowers

+to show the needful tokens, lest we should

+be deceived or imposed upon by fraud or artifices.

+As inspired men, the Apostles, had power

+to work miracles. They had power imparted

+to them, to restore to the maimed, new-created

+limbs&mdash;to heal the sick by a word or command&mdash;to

+eject demons by merely ordering them to

+depart from those possessed with them&mdash;to strike

+dead with a single word&mdash;to give life from the

+dead&mdash;to confer the gift of the holy Ghost upon

+others by laying on the hands&mdash;to foretel future

+events. Such extraordinary powers were

+a full proof that God had sent them. By these

+signs, he authorized them as his messengers.

+All mankind are, consequently, bound to receive

+them as such, to submit to their directions,

+and to follow their example in discipline. We

+may particularly notice the gift of tongues conferred

+upon the Apostles. Without this, they

+could not possibly have been furnished to execute

+the commission which they had received, <i>to go

+and teach all nations.</i> But they could not teach

+the Gospel to various nations without understanding

+their languages. And they could not,

+by study and human means, supposing them to

+be favoured with the best, have been such adepts

+in the various languages, as to preach in them,

+the glorious truths of the Gospel. But without

+any study, they could at once, speak to all nations

+<span class="pagenum" id="p299">[p.&nbsp;299]</span>

+in their own tongues, the great things of

+religion. What more striking proof could be

+exhibited, that God was in truth with them, and

+had divinely inspired them? We are obliged,

+therefore, to stand fast, and hold to their traditions,

+their doctrines and examples. Thus says

+the Apostle to the Hebrews, <i>How shall we escape,

+if we neglect so great salvation; which at

+first began to be spoken by the Lord himself, and

+was afterwards confirmed unto us by them that

+heard him; God also bearing them witness, both

+with signs and wonders, and with divers miracles,

+and gifts of the holy Ghost, according to his will.</i>

+God bears witness to his servants whom he immediately

+employs to deliver his messages to the

+Children of men by miracles. <i>And they went

+forth and preached every where, the Lord working

+with them, and confirming the word with signs

+following.</i> We are to receive no pretender to

+<i>immediate inspiration,</i> unless God bear him witness

+with <i>signs</i> and <i>wonders.</i> We are never required,

+as reasonable creatures, to admit any

+one, as <i>called</i> and <i>commissioned immediately</i> of

+God, unless he be able to prove it to us, by <i>miraculous

+powers.</i></p>

+

+<p>5thly. The Apostles demand entire submission

+to their teachings. They knew that they were

+divinely inspired and commissioned by the Redeemer;

+because they had such miraculous powers

+<i>constantly.</i> They could not be self-deceived.

+They did not mistake a warm and heated imagination,

+or a spirit of delusion, for inspiration, as

+many poor deceived persons have done, in various

+ages of the world; for they had the power

+of working miracles, to satisfy themselves and

+all others. We find them, of course, acting agreeably

+<span class="pagenum" id="p300">[p.&nbsp;300]</span>

+to this. They set up their example as

+a rule, as well as their doctrines. Their example

+or practice, in things of discipline and of

+Church-order is binding on all Christians, and

+as obligatory as their precepts. They absolutely

+commanded all men, wherever they went, to

+receive their doctrine as the word of God. They

+had no hesitancy about this. Thus St. Paul.

+<i>If any man think himself to be a prophet, or spiritual,

+let him acknowledge that the things which I write,

+are the commandments of the Lord.</i> It would be

+blasphemy in any, but the Apostles to do this.

+So the Apostle John. <i>We are of God; he that

+knoweth God, heareth us: he that is not of God,

+heareth not us. Hereby know we the spirit of truth,

+and the spirit of error.</i> They had a full knowledge

+of what was false doctrine, and what was

+true. So far did they carry this, that if any obstinately

+refused to follow them, and to receive

+their doctrines, they withdrew all connexion of

+a religious nature from them&mdash;held no communion

+with them, but cut them off from the society

+of the faithful. <i>If any man obey not our word by

+this Epistle, note that man, and have no company

+with him that he may be ashamed.</i>&mdash;Such as dissent,

+and go off from the plain doctrines of the

+Apostles are to have a mark set upon them&mdash;all

+intimacy with them is prohibited: <i>note that man,

+and have no company with him that he may be ashamed.</i>

+The practice of the Apostles is set up

+also as binding on all christians, in respect to

+Church-order and discipline. <i>Be followers together,</i>

+says one of them, of me, <i>and mark them that

+walk so as ye have us for an example.</i> Thus in

+the text. <i>Therefore, brethren, stand fast, and

+hold the traditions which ye have been taught

+whether by word or our Epistle.</i> As much as if

+<span class="pagenum" id="p301">[p.&nbsp;301]</span>

+the Apostle had said, stand fast in the faith, comfort

+and hope, doctrine, holiness, and profession

+of the Gospel&mdash;and steadfastly maintain the important

+points of truth and duty, in which ye

+have been instructed by us, whether by word of

+mouth, while we were with you, or by this and

+our former Epistle, which contain an important

+part of the faith that is delivered to the saints,

+as the <span class="smcap">only</span> standard of <span class="smcap">doctrines, worship,</span>

+and <span class="smcap">obedience.</span></p>

+

+<p>The Churches, also, let it be farther and

+carefully remarked, which were formed by the

+Apostles under their inspection were patterns for

+all succeeding ages.&mdash;<i>But if any man seem to be

+contentious, we have no such custom, neither the

+Churches of God.</i> Nay, Christians are commended

+for strictly adhering to the <span class="smcap">ordinances</span>

+of the New Testament-dispensation. <i>Now I praise

+you, brethren,</i> that <i>ye remember me in all things,

+and keep the <span class="smcap">ordinances,</span> as I delivered them unto

+you:</i> the two great Gospel-ordinances delivered

+unto the Churches, are baptism and the Lord&rsquo;s

+Supper.&mdash;If any refused to admit Apostolic precept,

+and Apostolic example, others were commanded

+to withdraw from them: to treat them

+as grossly erroneous:&mdash;as unfit for communion:

+as in fact denying the religion of the Gospel.

+<i>Now we command you, brethren, in the name of our

+Lord Jesus Christ, that ye withdraw yourselves

+from every brother that walketh disorderly, and

+not after the <span class="smcap">tradition</span> which ye received of us.</i>

+The word <i>tradition</i> here is used in a good sense,

+and means the doctrines, ordinances, and truths

+delivered by the inspired Apostles. It is a word,

+indeed, which has been greatly abused. Superstitious

+people hold to oral <i>tradition</i> as equally

+<span class="pagenum" id="p302">[p.&nbsp;302]</span>

+valid with the <i>written</i> word of God. And self-confident

+and impious people call all religion,

+<i>tradition.</i></p>

+

+<p>6thly. The Apostles took all due care to commit

+the Gospel-ministry to <i>faithful men,</i> commanding

+them to deliver <i>sound</i> doctrine, and to

+shun <i>all</i> doctrines which they had not delivered

+and penned down, as directed by the holy Ghost.

+<i>And the things that thou has heard of me, among

+many witnesses, the same commit thou to <span class="smcap">faithful</span>

+men, who shall be <span class="smcap">able</span> to teach others.</i> To faithful

+men. <span class="smcap">Men only</span> are to be public teachers.

+Faithful men, are men of integrity, sound judgment,

+and seriousness, in the judgment of Charity.&mdash;Again

+they must be <i>able</i> to teach. To be

+<i>able</i> to teach is to be men of great knowledge&mdash;men

+of learning&mdash;men of extensive reading and

+thought:&mdash;Unlearned men are not <i>able</i> to teach.

+They only pervert scripture, and expose religion

+to contempt. An ignorant teacher is an absurdity;

+yet surprising as it is, people have itching

+ears to heap up such to themselves.&mdash;Ministers

+of the Gospel are commanded to feed their people

+with <i>sound</i> doctrine, to give to every one a

+<i>portion</i> of meat in due season. <i>But speak thou the

+things which become sound doctrine. Sound doctrine,</i>

+is uncorrupted, true doctrine. We may

+know what <i>sound doctrine</i> is, by seeing what the

+Apostles preached, and most of all dwelt upon.

+All divine truth is <i>sound doctrine.</i> Now if we

+did not know, or could not find out what <i>sound

+doctrine</i> is, we should never be commanded to

+preach&mdash;or to adhere to&mdash;or to contend for it.

+The Apostles have delivered the <i>true</i> doctrines

+of Religion&mdash;have laid down the <i>true</i> plan of

+worship. And they were plain Preachers. We

+do know, we can easily know, what they delivered,

+<span class="pagenum" id="p303">[p.&nbsp;303]</span>

+as the great and essential doctrines of Christ.

+They command us all, Ministers, and private

+Christians, to shun all doctrines <i>different</i> from

+theirs. <i>Be not carried about with divers and

+strange doctrines. Strange doctrines,</i> are such as

+are not found in scripture, or such as the Apostles

+delivered not. This command supposes, we

+can know what <i>divers</i> and <i>strange doctrines</i> are.

+For if we could not, it would be fruitless to tell

+us to avoid them. The Apostles, then, considered

+themselves as delivering to the world, the

+only <i>true</i> system of Gospel doctrines. They

+did so. They are consequently, to be wholly

+relied upon, in all things, pertaining to the kingdom

+of God. Where we can find Apostolic

+practice or example, in duties and ordinances,

+<span class="smcap">statedly</span> observed, we are perfectly safe, and

+only safe in conforming ourselves thereunto.&mdash;I

+have now offered a variety of arguments to

+prove to all, that the Apostles are <span class="smcap">infallible</span>

+guides in Religion, being commissioned and inspired

+by the Redeemer immediately.&mdash;I trust

+the arguments are satisfactory. The subject is

+not often discussed. It is however a most important

+one.&mdash;And I close the discourse, with

+this single remark. If the Apostles were not secured

+by the extraordinary assistances of the divine

+spirit from all error, in doctrine, discipline, and

+ordinances, and be not infallible guides&mdash;if we

+may not build, with all possible safety, upon their

+foundation, we must give up all the scripture <i>as

+a cunningly devised fable,</i> and commence unbelievers

+in any divine Revelation at all.</p>

+

+<p>&nbsp;</p>

+

+<p><span class="pagenum" id="p305">[p.&nbsp;305]</span></p>

+<h3 class="tdc" id="d15"><span class="gesspert">DISCOURSE</span> XV.</h3>

+

+<hr />

+

+<p class="bq">The first day of the week proved to be holy

+time, and set apart by Christ to be a weekly

+Sabbath to the end of the world.</p>

+

+<p class="tdc"><span class="gesspert">ACTS</span> xx. 7.</p>

+

+<p class="bq"><i>And upon the first day of the week, when the disciples

+came together to break bread, Paul preached

+unto them, ready to depart on the morrow, and

+continued his speech until midnight.</i>&mdash;</p>

+

+<p>There is no part of the Christian Religion,

+but has had, in one age and another, its

+enemies. There is no duty of it, however plain

+or important, but first or last, objections have

+been made against it, by those who were disinclined

+to perform it. Neither is there any one

+of all the Virtues of morality, taken in its true

+meaning and just extent, which has not been opposed

+by perverse and wicked men, whose vicious

+lives, or whose loose principles, made it

+their supposed interest to dispute or deny its obligation.</p>

+

+<p>We are not, therefore, to be surprised, when

+we find so plain a point as our obligation to sanctify,

+<span class="pagenum" id="p306">[p.&nbsp;306]</span>

+and observe as holy time, the first day of

+the week under the Gospel-dispensation, denied,

+or reproached as a human invention. For

+there is indeed nothing, in the Christian Religion,

+either so obvious, or so excellent in its nature,

+that has wholly escaped censure. This being

+the case, it becomes us carefully to examine

+the holy scriptures, to see what they enjoin upon

+us respecting all parts of our duty to God, as

+well as to man and to self.&mdash;&mdash;In the present discourse,

+I shall, in dependence on divine help,

+make it my business to state, and to dwell upon

+the evidence from scripture, to prove that the

+first day of the week is holy time, and set apart

+by Christ, to be a weekly Sabbath to the end of

+the world.&mdash;</p>

+

+<p>In the arguments, which may be adduced and

+illustrated, the divine authority of the writings of

+the Old and New Testament, will be taken for

+granted. Such only as believe in them, it is

+expected, will yield to the force of arguments

+drawn from them.&mdash;It is proper, likewise, just to

+remark here, before we enter upon the proposed

+proof, that if we reject the Old Testament, we

+may as well, and must if self-consistent, reject the

+New. For if one be divinely inspired, the other

+must be also. If one be false, or spurious, the

+other is also. Both, therefore, must stand or

+fall together, because they are intimately connected:&mdash;and

+so intimately connected, that both

+are either true or false. This every one will allow,

+who has carefully and diligently read and

+compared them, or taken proper pains to see

+their connexion. This connexion has been evinced

+by several very able and judicious writers.&mdash;Let

+it be further remembered, that nothing in

+<span class="pagenum" id="p307">[p.&nbsp;307]</span>

+the Old Testament is done away, but the positive

+or ceremonial part:&mdash;The moral part is

+as much in force, now, as ever. It never indeed

+can be repealed.&mdash;We have our Lord&rsquo;s own

+words to bear us out in this assertion. He tells

+us most expressly, that <i>he came not to destroy the

+law and prophets but to fulfil them</i>&mdash;or to confirm

+them.</p>

+

+<p>As the subject before us has been a good deal

+debated in the world, and is of a most important

+and interesting nature, it is hoped the hearer

+will give not only a candid, but a critical attention.

+The more critical, the better; for I am

+persuaded, that no part of truth or Religion will

+suffer by the closest inspection, or most severely

+critical examination.&mdash;We want and wish for

+no assistance from superstition to befriend the

+glorious cause of the christian religion. If it

+cannot stand upon its own broad basis, and do not

+recommend itself, by its own superlative excellence

+and reasonableness, let it fall; and let its

+enemies triumph.&mdash;We invite them to examine:&mdash;We

+urge them to a free and fair enquiry.&mdash;</p>

+

+<p>In the words now read, St. Luke, the writer

+of the history of the Acts of the Apostles, gives

+us an account of public worship, as conducted by

+the inspired Apostles; the time when it was attended

+upon, and the different exercises of which

+it was composed. The time when, was the first

+day of the week, or what has generally been

+called, the Christian Sabbath. The Preacher,

+who was the apostle Paul, delivered a discourse

+to the professing Christians, who had assembled

+together to keep as holy time, the first day

+of the week. The Lord&rsquo;s Supper was celebrated

+as a divine ordinance. They broke bread sacramentally.

+<span class="pagenum" id="p308">[p.&nbsp;308]</span>

+St. Paul administered the sacramental

+supper. And they had such comfort and sweet

+experience of God&rsquo;s presence and blessing, that

+the exercises of public worship were protracted

+to an unusual length.&mdash;<i>Here</i> we have the example

+of the Apostles, and their converts to the Gospel,

+for keeping as holy time, the first day of the

+week.&mdash;The first day of the week appears from

+these words to have been the common time for

+public worship. For the historian speaks of

+their coming together, not as an occasional, but

+<i>stated</i> assembling. The very manner, in which

+he speaks of their meeting for public worship,

+must satisfy every candid mind, that it was a <i>stated</i>

+or <i>common</i> time. And most certainly the Apostles

+would not have ventured of themselves,

+or from their own power, to set apart, and to

+observe as sacred, a day for public worship. For

+this, they had a special order from him, who is head

+over all things to the Church. Their example

+in observing, as sacred time, and for public worship,

+the first day of the week is as binding upon

+us, as an express precept.</p>

+

+<p>Many excellent and pious books have been

+written upon the sanctification of the Sabbath&mdash;the

+manner in which it is to be sanctified has been

+often well described&mdash;directions how to do it have

+been given&mdash;motives to induce people to keep it

+holy unto the Lord have been enlarged upon&mdash;and

+the change of the Jewish into the Christian, the

+seventh into the first day Sabbath has been, by

+learned Divines, clearly proved.&mdash;Much indeed

+hath been said and written concerning the Sabbath;

+and well said and well written. But the

+enquiry we propose now to consider, is whether

+it be the <i>mind</i> and <i>will</i> of God, that under the

+<span class="pagenum" id="p309">[p.&nbsp;309]</span>

+Gospel-dispensation there should be any <i>distinction</i>

+of days, or any time set apart as <i>holy</i>? This

+is seldom discoursed upon. It is however a very

+interesting question, and worthy of a careful attention.&mdash;When

+I cast my eye upon some few

+writers, who have employed their time and abilities

+to disprove the morality of the Sabbath,

+and to diminish the regards of Christians to it, I

+feel a deep sorrow. How unhappy that the mind

+should be puzzled and confounded by such writings!

+And how hurtful to religion is every attempt

+to dissuade people from esteeming the

+Lord&rsquo;s day, as <i>holy</i> time. For if the Sabbath

+be once generally looked upon, as a human device,

+it will of course be neglected.&mdash;One writer,

+in a system of moral philosophy, which he saw

+fit to publish, has laboured to make it appear,

+that the Sabbath is not a divine institution.

+This single thing will tend much to injure the

+Churches, and to corrupt the public morals.&mdash;&mdash;</p>

+

+<p>In order to do justice, as far as we are able,

+to the subject before us:&mdash;we will begin our enquiry

+with the original institution of a Sabbath,

+or a seventh proportion of time, set apart from

+the common concerns of life, to religious purposes.</p>

+

+<p>1stly. A sabbath is a day of sacred rest. The

+meaning of the word is rest; and it necessarily

+presupposes labour and toil as preceding it. A

+Sabbath day is a day of rest&mdash;a rest in God, or

+devoted to him, to his fear and service. The

+great question is when was such a day <i>first appointed</i>?

+Reason teaches us that we ought publicly

+to worship and serve God, the fountain of

+life and being. If it teach us this, it will teach

+us that some particular time, or day should be

+<span class="pagenum" id="p310">[p.&nbsp;310]</span>

+appointed to the important duty. It cannot

+inform us what portion of time, or what day.

+After we are told that God has set apart a seventh

+proportion of time, it consents to such a

+portion or part of time as altogether suitable.

+We cannot suppose that when God made man,

+that he would leave him without any assistance

+or direction about the time, when, he should

+worship and serve him. As he made him a rational

+being, so he would take care to favour

+him with all necessary guidance and instruction

+about his duty to him. And we accordingly

+find he was particularly attentive to him, to fix

+his duty, and point him to his only happiness.

+For man is only happy, when intent upon duty.

+If we turn to the Book of Genesis, ii.&nbsp;1, 2, 3.

+We shall find that the Sabbath was appointed

+immediately upon finishing the great work of

+creation. As soon as God had made the heavens

+and earth, and had formed man in his own

+image, he instituted the Sabbath, not for his

+own, but for man&rsquo;s benefit. <i>Thus the heavens and

+the earth were finished, and all the hosts of them.

+And on the seventh day God ended his work which

+he had made, and he rested on the seventh day

+from all his work which he had made: and God

+blessed the seventh day, and sanctified it: because

+that in it, he had rested from all his work, which

+God created and made.</i> There are three words

+here used respecting the seventh day. God <i>rested</i>

+on the seventh day: he <i>blessed</i> it, and <i>sanctified</i>

+it. No one can be so absurd and foolish as

+to imagine that the Supreme Jehovah wanted rest,

+because fatigued with the labour of Creation.

+With infinite ease, did he speak the whole Universe

+into existence. And it might have been

+instantly done, or all in a moment, in the twinkling

+<span class="pagenum" id="p311">[p.&nbsp;311]</span>

+of an eye, as well as in six days, if it had

+been the divine pleasure. He had important ends

+in view, in employing six days in the formation

+of the heavens and earth, as he hath in all his

+conduct. <i>The everlasting God, the Lord, the creator

+of the ends of the earth fainteth not, nor is

+weary.</i> As therefore he was not fatigued or

+worried with labour, he needed no <i>rest</i> as to himself.

+The word <i>rest</i> here cannot mean eternal

+rest, or his own divine happiness, because in this

+sense of the word God always rested; for he was

+completely blessed from all Eternity. His happiness

+is the same from everlasting to everlasting.

+The meaning of his <i>resting</i> on the seventh day&mdash;<i>blessing</i>

+it&mdash;and <i>sanctifying</i> it, is setting it apart to

+religious uses, as a day in which his blessing may

+be hoped for eminently. To sanctify a day, is

+to distinguish it from others&mdash;to consecrate it to

+holy purposes. And his resting on the seventh

+day is an example to man, after six days of labour,

+to set apart to religious uses, the seventh. There

+are some circumstances respecting the original

+institution of the Sabbath worthy of notice. It

+was appointed as soon as God had ended the

+work of creation. It is the very <i>first institution</i>

+or <i>express</i> law of God. As soon as he had formed

+man, he gave him the law of the Sabbath:

+and he gave it to him because he had finished

+the work of creation. This is particularly expressed.

+The very institution of the day pointed

+out the use of it:&mdash;it was to lead man&rsquo;s thoughts

+to the author of nature, to remember with gratitude

+and reverence the works of creation&mdash;to

+fix his mind upon God as the only object of religious

+homage and praise&mdash;and to keep him from

+Idolatry, and impiety. It was necessary that

+man should have a <span class="smcap">time</span> ordained for worshipping

+<span class="pagenum" id="p312">[p.&nbsp;312]</span>

+and particularly glorifying his Maker. He

+was planted in Paradise. And Creation was

+filled with the glory of the Lord. It spake forth

+in silent language his praise. But man was not

+to be an idle spectator of the wonders of the divine

+workmanship. His business was to adore

+and rejoice in the fulness of his portion: to eye

+with rapturous delight the power that formed

+him, and spread around him in such rich profusion

+the beauties of nature. The Sabbath was

+ordained to furnish him with the <i>stated</i> opportunity,

+and to remind him of the duty of worshipping

+his Creator. God saw that he needed such

+an institution, though perfectly innocent; and

+though brought into existence in a state of complete

+maturity of reason and judgment. The Sabbath

+was appointed before sin had entered the world,

+and defaced the divine image in man. If man, in

+his primitive state of rectitude, and when sin had

+found no place in his heart, needed a day of rest

+in God&mdash;or a seventh part of time to be consecrated

+to the great exercises of religious homage,

+how much more does he now, in his fallen state?</p>

+

+<p>There is but one objection that was ever

+raised, against the belief that the Sabbath was

+appointed at the close of creation, before

+man apostatised, and that is the account

+here in Genesis ii.&nbsp;1, 2, 3 of the very appointment

+of the Sabbath, was inserted by way of anticipation;

+or that Moses mentions it in his narrative

+too soon. This is the same thing as to charge

+the sacred historian with inaccuracy. It is to

+say, he was incorrect, and made an unhappy

+mistake. And if the Sabbath was not instituted

+in Paradise, he indeed is extremely incorrect,

+and injudicious to mention the appointment of

+<span class="pagenum" id="p313">[p.&nbsp;313]</span>

+it more than two thousand years before it took

+place; as he did, if it were not instituted till the

+Children of Israel came out of Egypt, as is alledged

+by some. The only reason they offer for

+supposing the Sabbath is <i>here</i> spoken of, by way

+of anticipation, is the silence of the Scripture

+upon the subject, till we come down to the departure

+of the Children of Israel out of Egypt.

+They pretend not that it was unnecessary. That

+man needed it not.&mdash;Besides, whoever duly attends

+to the manner, in which the fourth Commandment

+is worded, will be compelled to admit

+that it refers to this original paradisaical institution

+of the Sabbath. The reference is very

+obvious. <i>Remember the Sabbath day to keep it

+holy. Six days shalt thou labour, and do all thy

+work. But the seventh day is the Sabbath of the

+Lord thy God: in it thou shalt not do any work,

+thou nor thy son, nor thy daughter, thy man

+servant, nor thy maid servant, nor thy cattle, nor

+thy stranger that is within thy gates. For in six

+days the Lord made the heaven and earth, the Sea and all

+that in them is, and rested the seventh day, wherefore

+the Lord blessed the Sabbath day and hallowed

+it.</i> In these words, Moses refers us back, in the

+plainest manner possible, to the <i>original</i> appointment

+of the Sabbath, at the finishing of the

+work of creation.&mdash;It is true that we find no <i>express</i>

+mention of a Sabbath observed from Adam

+to Moses, a space of two thousand and five hundred

+years. But that there was one observed is

+probable. For it is not likely, that a merciful

+and gracious God would leave man for so long

+a period without setting apart some stated time

+for his worship, by his express authority. He

+revealed his will, in small degrees, from period

+to period, in the early ages of the world. There

+<span class="pagenum" id="p314">[p.&nbsp;314]</span>

+were pious people <span class="smcap">then</span> to serve him. For he

+always had a seed to serve him, in the world,

+and to bear testimony to the truth. They undoubtedly

+maintained public worship. And

+they had stated times and seasons for it. For

+we read, <i>then began men to call on the name of

+the Lord.</i></p>

+

+<p>The account given us of the patriarchs is very

+short. But there are several things, which make

+it appear altogether probable, that they observed

+a day of sacred rest. It is said, Noah sent the

+dove out of the Ark at the end of <i>seven days</i>:

+and again at the end of other <i>seven days.</i> This

+intimates at least that he measured time by

+weeks; and that the end of each week was regarded

+by him, with some peculiar solemnity.

+Cain and Abel offered their sacrifice in <i>process

+of time</i>: the original is, in the <i>end of days.</i> While

+the Children of Israel were in Egypt, and <i>there,</i>

+for the first time, observed the passover, Moses

+commanded that, on the first day of unleavened

+bread, there should be a <i>holy convocation,</i> a day

+in which they were to do no manner of work,

+and were to convene to worship God. And this

+holy convocation, is called elsewhere the <i>Sabbath</i>

+Lev. xxiii.&nbsp;24, 32, 39. Moses speaks of

+this <i>holy convocation,</i> as if they knew what it

+meant; and had been accustomed, in the house

+of their bondage, to observe it. About a month

+after giving the law from Mount Sinai, the

+Manna fell, as heavenly support to them, in the

+wilderness; and on the sixth day there fell double

+the quantity, as on other days. The people

+were surprised at this event, and could not account

+for the reason of it. Moses explains it to

+them, in these words, <i>This is that which the Lord

+hath said; to-morrow is the rest of the holy Sabbath</i>

+<span class="pagenum" id="p315">[p.&nbsp;315]</span>

+<i>unto the Lord.</i> We know not that God

+had spoken to them of the Sabbath, but when

+he had completed the work of creation. Moses

+addresses them, reasons with them, and reproves

+them, as if they were well acquainted with the

+Sabbath. Some have doubted whether they observed

+any Sabbath in Egypt. Their tyrannical

+Masters it is true greatly oppressed them. And

+most likely, forbid them to rest on every returning

+<i>seventh</i> day. The long time they were in

+bondage, had mostly destroyed no doubt the remembrance

+of the Sabbath. But some of them

+kept it, it is natural to suppose, as well as they

+could. God in a very solemn manner, renews

+the appointment of the Sabbath, in the fourth

+commandment.&mdash;It may be of weight here to

+ask, how the nations in general, in the first ages,

+and so down through all generations, come

+to divide and measure their days by <i>sevens,</i> or

+by <i>weeks</i>? That they do, and have done, all history

+declares. But no planet or heavenly body

+directed them to this, or suggested the hint.

+The celestial bodies measure out years, months,

+and days; but not weeks. Is not this a circumstance

+strongly indicative of the original Institution

+of the Sabbath&mdash;and division of time

+by weeks; that after six days of labour, a day

+of rest is to be observed?&mdash;&mdash;The learned Grotius

+tells us, that two of the most ancient writers

+now extant, speak of the seventh day as sacred.

+And it is certain that one day in seven has been

+distinguished among many heathen nations, ancient

+and modern, with religious ceremonies and

+festivals. But how comes this? Must it not be

+conveyed down, from generation to generation,

+by tradition? Does it not then lead us to a belief,

+that there was a Sabbath appointed, when

+<span class="pagenum" id="p316">[p.&nbsp;316]</span>

+the world was made? And can we suppose that

+pious people, from the creation to the flood,

+and from the flood to the time of Moses, had

+no <i>fixed</i> day to assemble together for publicly

+serving and worshipping the Deity? Is this reasonable?

+Is it probable?&mdash;It appears then that

+the Sabbath was instituted, when God had finished

+the work of Creation, and was observed,

+in the world, from Adam to Moses.</p>

+

+<p>Here it is proper to remark, that there is nothing

+in the fourth Commandment to militate

+against observing as holy time, the first day of

+the week. It directs us to keep as holy time,

+every seventh day. <i>Six days shall thou labour,

+but the seventh is the Sabbath of the Lord thy God.</i>

+The seventh part of time is here consecrated to

+God. <i>The seventh is the Sabbath of the Lord thy

+God,</i> a day to be kept holy to God, different from

+all other days. Every day indeed we ought to

+remember him who is the source of all good.

+But the seventh after six working days is, in a

+particular manner, to be kept holy unto God.

+<i>Remember the Sabbath day to keep it holy.</i> We

+never could know from the fourth commandment,

+where to begin the Sabbath, or where to

+end the six working days; or when to begin to

+work or to rest. All that this commandment

+does, is to appoint for holy uses, the seventh part

+of time, or one day in seven. And so far, it is

+moral and not positive. There is a fitness, in

+the reason of things, that some part of our time,

+or days should be especially devoted to God, and

+religious worship; how great a part, or when

+to begin, or end our day of sacred rest, is left

+for God to decide by his own appointment; and

+accordingly is <i>positive.</i> It will then be asked,

+<span class="pagenum" id="p317">[p.&nbsp;317]</span>

+how the Jews could know, what day to keep as

+the Sabbath day, or when to begin, or to end

+their six days of labour? There was another

+precept pointing out the precise day. Exo. xvi.&nbsp;23,

+25, 26. <i>And he said this is that which the

+Lord hath said, to morrow is the rest of the holy

+Sabbath unto the Lord.</i> This is the first place

+that we have any mention of the Sabbath, from

+its institution at the close of creation, which is

+<i>express,</i> though there are some intimations of it,

+as before observed. The people, three days after

+they left the banks of the red Sea, where

+God so gloriously wrought for them, murmured

+at Marah, because of their thirst. They then

+came to <span class="smcap">elim,</span> and thence to <span class="smcap">sin,</span> on the fifteenth

+day of the second month after their departing

+out of the land of Egypt. And here

+they murmured again, for the want of bread;

+concluding that they were all to perish with hunger.

+God, again, by a standing miracle supplied

+them with food&mdash;he rained bread from heaven.&mdash;On

+the sixth day, there were to gather twice

+as much as on other days, as a supply for the seventh&mdash;which

+was the Sabbath.&mdash;Here the day

+was fixed, <i>when</i> to begin their Sabbath.&mdash;When,

+they had reached Sinai; the moral law was given

+to them in awful solemnity:&mdash;and one part

+of it, contained the due observation of a seventh

+part of time. It is then, as fully proved as any

+thing can be, that the christian Sabbath is, according

+to the fourth commandment, as much

+the seventh day, as the Jewish Sabbath. It is

+observed every seventh day, the seventh from our

+first working day, as well as theirs. When,

+therefore, we keep the first day of the week, as

+holy time, we do, in no sense, go counter to the

+fourth commandment. To object against the

+<span class="pagenum" id="p318">[p.&nbsp;318]</span>

+first day Sabbath, as a departure from this commandment,

+bespeaks great ignorance.&mdash;And

+Christ, when he instituted the first-day Sabbath,

+did not abolish, weaken, or destroy the fourth

+commandment.&mdash;I have dwelt the longer upon

+the original institution of the Sabbath, in Paradise,

+because if we can prove that God hath actually

+set apart a seventh portion of time, from the

+beginning, it will happily open the way, to establish,

+beyond all contradiction, that under the

+New-Testament-dispensation, we have a Sabbath:

+and if we have, it must be the <i>first</i> day of the

+week, as will be evinced from other arguments.</p>

+

+<p>2dly. When God set apart the people of Israel

+to be a peculiar people unto himself, he directed

+them to devote, one day in seven, to him

+as holy time. In giving them the moral law, as

+an epitome of all their duty, he took care to insert

+the law of the Sabbath. <i>Remember the Sabbath

+day to keep it holy.</i> The due observation of

+the Sabbath is placed among the great and essential

+points of morality. God blessed the Sabbath

+day and hallowed it. The people were told

+it was the Sabbath of the Lord their God. It

+was his day. He had a special interest in it; a

+peculiar property. It was a day, in which he

+was to be honoured, the work of Creation commemorated,

+and their deliverance from a cruel

+servitude duly noticed. It is prefaced thus, <i>I am

+the Lord thy God which brought thee out of the

+land of Egypt and house of bondage.</i> It was a

+day to be observed by them to distinguish them

+from other nations, as worshippers of the true

+God, and to preserve them from Idolatry. The

+most rigid rules were prescribed for sanctifying

+it. The most severe penalties were annexed to

+<span class="pagenum" id="p319">[p.&nbsp;319]</span>

+the breach of it. A Sabbath-breaker was among

+the most vile and abominable characters. The

+whole day was to be devoted to God and Religion.

+When they kept the day as holy, they

+were prospered. Calamities and judgments were

+inflicted upon them, when as a nation, they neglected

+God&rsquo;s holy Sabbath. All the prophets

+who were raised up, one after another, called

+them to observe the Sabbath, warned them against

+any contempt of it, and placed the sanctification

+of the Sabbath upon a footing of equality

+with the moral Virtues. As the priests were

+the guardians of the ceremonies and rites of their

+religion, so the prophets were the restorers, and

+guardians of moral duty. Their placing the due

+observation of the Sabbath so high, as a moral

+duty, is a full proof how they viewed it, and how

+God viewed it. A violation or profanation of

+the day was to be punished with awful severity.

+We find that God&rsquo;s giving them the Sabbath,

+is enumerated among his great and signal mercies

+to them; the wonders of his Goodness, Nehemiah

+ix.&nbsp;14. <i>And madeth known unto them thy

+holy Sabbath.</i> If a mere ceremonial rite, would

+it be called <i>God&rsquo;s holy Sabbath?</i> God&rsquo;s giving it

+unto them, or instituting it, is spoken of, as an

+instance of his distinguishing kindness. The

+prophet Ezekiel represents it under the notion of

+a <i>sign</i> between God and his people. Ezek. xx.&nbsp;12,

+13. <i>Moreover also, I gave them my Sabbaths

+to be a sign between me, and them, that they might

+know that I am the Lord that sanctify them. But

+the house of Israel rebelled against me in the wilderness:

+they walked not in my statutes, and they

+despised my judgments, which if a man do he shall

+live in them: and my sabbath they greatly polluted.</i>

+Here the Sabbath is spoken of, as God&rsquo;s Sabbath,

+<span class="pagenum" id="p320">[p.&nbsp;320]</span>

+and a sign between him and his people: as

+a mean of their religious and moral improvement;

+of their sanctification. The sin of profaning

+or neglecting it, is represented as most

+heinous; and as calling down upon the people

+the heavy displeasure of the Almighty. Sabbath-breakers

+were a class of transgressors peculiarly

+odious to him. See, in what terms of profound

+respect, the prophet Isaiah speaks of the Sabbath:

+and how high, in the scale of duty, he placed

+the due sanctification of it. <i>If thou turn away

+thy foot from the Sabbath, from doing thy pleasure

+on my holy day, and call the Sabbath a delight, the

+holy of the Lord, honourable, and shall honour him,

+not doing thine own ways, nor finding thine own pleasure,

+nor speaking thine own words:&mdash;Then shalt

+thou delight thyself in the Lord, and I will cause thee

+to ride upon the high places of the earth, and feed

+thee with the heritage of Jacob thy father; for the

+mouth of the Lord hath spoken it.</i> Do the prophets

+ever speak of mere ceremonial laws or observances

+in this manner? I appeal to every person,

+who knows any thing at all about the scriptures.

+Be pleased only to remark a moment.

+The people are called upon not to trample under

+foot the Sabbath&mdash;not to find their own pleasure

+upon it&mdash;not to speak their own words, that

+is, converse about worldly subjects as on other

+days, not to do their own ways. It is spoken of

+as God&rsquo;s day by way of eminence, the holy of the

+Lord and honourable.&mdash;Again; the man who

+keepeth the Sabbath from polluting it, is pronounced

+<i>blessed. Blessed is the man that doeth this,

+and the son of man that layeth hold on it: that keepeth

+the Sabbath from polluting it.</i> Isaiah speaking

+of Gospel-days says that public worship is to

+be weekly attended upon&mdash;and on the Sabbath,

+<span class="pagenum" id="p321">[p.&nbsp;321]</span>

+as the appointed day. <i>And it shall come to pass

+from one new moon to another and from one Sabbath

+to another, shall all flesh come before me, saith

+the Lord.</i> This is a prophesy of Gospel-days.

+That it is so, every one will be satisfied, who

+reads it in its connexion. And no words can

+more <i>expressly</i> declare that there shall be <i>stated</i>

+public worship under the Gospel-dispensation;

+and that it is to be observed <i>weekly</i>&mdash;and upon the

+<i>Sabbath,</i> as the <i>appointed</i> day.&mdash;The people of God,

+then, under the Jewish dispensation were to keep

+the Sabbath, as a day of sacred rest, holy unto the

+Lord. When they neglected it they were frowned

+upon&mdash;when they strictly observed it, they

+were smiled upon&mdash;it was kept during the whole

+of that dispensation, till the introduction of christianity.&mdash;It

+was kept from Adam to Moses, and

+from Moses to Christ. The great original reason

+for setting it apart for holy purposes, in the beginning,

+was to remember the Creator and his

+works: to have a <i>set</i> time to worship and serve

+him, who is the author of all our mercies&mdash;and

+to cultivate a holy temper of heart, and prepare

+for a holy happiness after death. The superadded

+reasons for the people of Israel to keep a sabbath,

+a weekly day of sacred rest, were their deliverance

+from a cruel bondage, by the miraculous

+interpositions of Providence, and the distinguishing

+kindnesses bestowed upon them&mdash;as a

+people separated to God from the rest of the

+world. <i>And remember that thou wast a servant

+in the land of Egypt, and that the Lord thy God

+brought thee out thence, through a mighty hand,

+and by a stretched out arm: therefore the Lord

+thy God commanded thee to keep the Sabbath day.</i>

+These are the particular reasons why the Jews

+<span class="pagenum" id="p322">[p.&nbsp;322]</span>

+were to keep the Sabbath day.&mdash;The particular

+reasons why the Jewish Sabbath was to be kept,

+have long ago ceased, even when that dispensation,

+under which the Jews lived, was abolished.

+Therefore the Jewish Sabbath is done away.

+But there are particular reasons why Christians,

+under the Gospel-dispensation, should keep a

+weekly Sabbath; as well as why the Jews, under

+their dispensation, should keep a weekly

+Sabbath.</p>

+

+<p>3dly. There is the same propriety that Christians,

+under the Gospel, should keep a day of

+sacred rest, weekly, to remember the work of redemption,

+as the Jews should, to remember

+their deliverance from oppression and servitude

+in Egypt; and much greater, as the former is

+infinitely more important than the latter, and as

+the one was only a type of the other. The great

+reason of the original appointment of a seventh

+portion of time to be consecrated to religious use,

+was to commemorate the work of Creation.

+That there was a Sabbath appointed, in the beginning,

+none can deny, who are capable of understanding

+the plainest words, and are not resolved

+to pervert them; and has also been satisfactorily

+evinced, I trust, in another part of this

+discourse. To this primitive institution of the

+Sabbath before the <span class="smcap">fall</span> of man, the best expositors

+suppose our Lord refers, when he says,

+<i>The Sabbath was made for man, and not man for

+the Sabbath.</i>&mdash;We cannot forbear to remark,

+here, that, in these words, our Saviour does not

+intimate, in the most distant manner, the abolition

+of a seventh portion of time to be devoted

+to pious ends. He expressly says the Sabbath

+was made for man, for his comfort and benefit&mdash;that

+<span class="pagenum" id="p323">[p.&nbsp;323]</span>

+he might have a rest. If it ever were really

+for the good of man, that there should be a

+weekly Sabbath, it is always for his good&mdash;as

+necessary at one time as another: and under one

+dispensation as another. Jesus Christ, our blessed

+Redeemer, does not hint to us that the surpassing

+excellence of his religion would render a

+weekly Sabbath needless&mdash;or that all days were

+to be Sabbaths:&mdash;or that his people would be

+so holy, as to be above keeping any time as holy.</p>

+

+<p>Besides, it is altogether pertinent to argue,

+as is always done by the friends of the Christian

+Sabbath, that there is such a day to be kept holy,

+weekly, to the end of the world, from the <i>greatness</i>

+of the work of Redemption. If it were fit

+to keep a Sabbath, weekly to remember the work

+of Creation, it is more fit to keep one in memory

+of the work of Redemption. Christ, as God,

+made all things. By the word of his Almighty

+power he spoke the heavens and the earth into

+being.&mdash;And he appointed a Sabbath to commemorate

+those works, which are great and marvellous.&mdash;But

+his work of redemption is still

+more marvellous. Its dimensions cannot be

+measured. We can only exclaim in devout admiration,

+O the height, the depth, the length,

+and breadth of it. All heavens admire and adore.

+Men may well stand in pleasing astonishment.

+It is so great and wonderful as to be called a

+new Creation. And the perfect felicity procured

+for man by it, is called new heavens and a

+new Earth wherein dwelleth righteousness.

+When Christ, as Creator, rested from the work

+of the first Creation, he instituted the Sabbath

+to commemorate it. When he, as Redeemer,

+rested from his work of redemption, he instituted

+<i>a day of rest</i> to be kept by all his followers,

+<span class="pagenum" id="p324">[p.&nbsp;324]</span>

+in memory of it. This is the very argument of

+the Apostle, Heb. iv.&nbsp;10. <i>For he that entered into

+his rest, he hath also rested from his own work:

+as God did from his.</i> Christ rested from his work,

+when he arose from the dead, which was on the

+<i>first day</i> of the week. His humiliation was then

+finished, and his exaltation begun. <i>The rest</i>

+which remains for Christ&rsquo;s followers is a sabbatism

+or keeping a Sabbath; a Gospel-Sabbath is

+then the emblem of the heavenly Sabbath.&mdash;God&rsquo;s

+people of old were to keep a Sabbath in

+memory of the work of Creation: And Christians

+are to keep a Sabbath in memory of the

+work of Redemption. Christ, then, has a Sabbath

+in his dispensation. For he is the Lord of

+the Sabbath. But how could he be the Lord of

+the Sabbath, if there were none. If, then, God&rsquo;s

+antient people of the Jews, were by an express

+command to keep the Sabbath as a memorial of

+their deliverance from Egyptian bondage; and

+if that deliverance were a type of our deliverance

+from sin, by the work of redemption, it will follow

+that Christians should keep a Sabbath, weekly,

+as a memorial of that work.&mdash;This is a common

+argument in favour of the reality of a Sabbath,

+under the Gospel-dispensation, to be kept

+to the end of the world; but is as forcible as

+common. The enemies of the Christian Sabbath

+may cavil at it, but can never, by all their

+art and sophistry, overthrow it.&mdash;With it, I close

+the present discourse. Only requesting the hearer,

+to weigh all that hath been offered, or that

+shall be, in the next discourse, in the balance of

+cool deliberate reflection and examination. If

+the New-Testament hath no Sabbath to be sanctified

+by the people of God, too long have we

+already, been attached to a human invention.

+We must bid it vanish.</p>

+

+<p>&nbsp;</p>

+

+<p><span class="pagenum" id="p325">[p.&nbsp;325]</span></p>

+<h3 class="tdc" id="d16"><span class="gesspert">DISCOURSE</span> XVI.</h3>

+

+<hr />

+

+<p class="bq">The first day of the week proved to be holy time,

+and set apart by Christ to be a weekly Sabbath

+to the end of the world.</p>

+

+<p class="tdc"><span class="gesspert">ACTS</span> xx.&nbsp;7.</p>

+

+<p class="bq"><i>And upon the first day of the week, when the disciples

+came together to break bread, Paul preached

+unto them, ready to depart on the morrow,

+and continued his speech until midnight.</i></p>

+

+<p>I do not know that I can introduce this discourse,

+more pertinently, than in the words

+of a pious writer.&mdash;&ldquo;Let any man,&rdquo; saith he,

+&ldquo;show me in the law of the Sabbath, either weakness

+or unprofitableness, and I yield and bid it

+vanish. But it hath and will have, as much

+strength and force as any law can have, from the

+author, the consent, multitude, custom and express

+approbation of all ages. Profit it hath too;

+and that very great; as hath been experienced

+by serious and well-disposed minds in every age

+of the world. It is of importance therefore not

+only to the well being of a Christian, but even to

+the very being and keeping up of religion in the

+world.&rdquo;&mdash;If I wished to know the state of religion

+among a people, or in the heart of a good

+<span class="pagenum" id="p326">[p.&nbsp;326]</span>

+man, one of my first questions would be,

+what attention or regard is paid to the Sabbath. The

+profane denier or neglector of the Sabbath cannot

+have any real love to Religion. If he imagine

+himself to be among the number of the

+friends of God and the Saviour, he must misjudge

+concerning himself, and be in a great delusion.

+A profanation and denial of the Lord&rsquo;s

+day bespeak an unrenewed heart.&mdash;It is hoped

+the audience will renew their attention, while

+the subject before us is resumed.&mdash;I proceed to

+state and dwell upon the arguments, from

+scripture, to prove that the first day of the week

+is holy time, and set apart by Christ to be a

+weekly Sabbath, unto the end of the world.</p>

+

+<p>We have already, in the former discourse, illustrated

+three arguments to establish this important

+point.</p>

+

+<p>1stly. The Sabbath was instituted when God

+had finished the work of Creation, and was observed

+in the world from Adam to Moses:</p>

+

+<p>2dly. The people of Israel were to observe

+and keep it holy unto the Lord:</p>

+

+<p>3dly. If they were to keep the Sabbath as a

+memorial unto God, of their deliverance from

+servitude in Egypt, then Christians are to keep

+a Sabbath as a memorial of the work of redemption,

+of which deliverance from Egyptian bondage

+was only a type.&mdash;We proceed, now, to argue

+the institution of the Christian Sabbath from

+what&mdash;</p>

+

+<p>4thly. Is said in prophecy, of a Sabbath to be

+observed in Gospel-times. The most remarkable

+passage to this purpose, is the following, <i>The stone</i>

+<span class="pagenum" id="p327">[p.&nbsp;327]</span>

+<i>which the builders refused is become the head stone of

+the corner. This is the Lord&rsquo;s doing, it is marvellous

+in our eyes. This is the day which the Lord hath

+made; we will rejoice and be glad in it.</i> These

+words, all expositors antient and modern, refer

+or apply to the day of our Lord&rsquo;s resurrection.

+When he arose from the dead, and the tomb of

+Joseph of Arimathea resigned its charge, he was

+declared to be the head-stone of the corner. He

+was the stone, which the builders refused. What

+may convince all that these words are to be thus

+applied, is that the Apostles thus apply them.

+And while we interpret Scripture, as they do,

+we are infallibly right. Our Lord&rsquo;s resurrection

+from the dead was evincive of his power; of the

+truth of his mission:&mdash;and it was on the first

+day of the week.&mdash;This is expressly declared by

+the Evangelists, and was never denied. And

+this is the <span class="smcap">day</span> which the Lord made, or constituted,

+set apart for special uses, which must be

+the meaning of the word here. <i>This is the day

+which the Lord hath made</i>; made,&mdash;how did

+he make <i>this day,</i> the day of Christ&rsquo;s resurrection?

+All time is his. The day is his; the

+night also;&mdash;darkness and light are his. If the

+<i>first</i> day of the week be the Lord&rsquo;s day, in no

+higher or different sense, how could it be said,

+with any propriety, <i>this is the day the Lord

+hath made?</i> The day of Christ&rsquo;s resurrection is

+then the Lord&rsquo;s day, in some eminent, or peculiar

+way; is a <i>day</i> he hath made different from

+any, and all other days. <i>We will rejoice and be

+glad in it.</i> The reason why God&rsquo;s people or

+Church were to <i>rejoice and be glad in it,</i> was

+that the Lord had made it, or appointed and instituted

+it. It was to be religiously celebrated

+and observed. Here, then, we have a plain account,

+<span class="pagenum" id="p328">[p.&nbsp;328]</span>

+in prophesy, of a Sabbath or day to be

+religiously observed by the people of God after

+Christ&rsquo;s resurrection&mdash;and upon the <span class="smcap">very day</span>;&mdash;the

+first day of the week. For he arose from

+the dead on that day. This must have great influence

+to convince all, who are willing to be

+convinced.&mdash;Can any shut their eyes upon the

+light, which is exhibited to us from this passage?

+Isaiah, at the very close of his prophesy, says,

+speaking of the Gospel-dispensation; <i>And it shall

+come to pass from one Sabbath to another shall all

+flesh come to worship before me saith the Lord.</i>

+This certainly implies, that in Gospel-times there

+shall be a weekly Sabbath, as a stated season of

+worship for all nations, who enjoy the Gospel.&mdash;Again,

+the same prophet speaking of the Gospel-dispensation,

+says, <i>blessed is the man that doeth

+this, and the son of man that layeth hold on it; that

+keepeth the Sabbath from polluting.</i> This man is

+a blessed man. He is happy in himself, and

+shall be blessed of God. The meaning of this

+prophesy of Gospel-times and blessings, is this.

+Under the Christian dispensation, there shall be a

+<i>weekly Sabbath</i> to the end of the world; and

+blessed is the person who duly observes it.&mdash;It is

+impossible for us to deny the Christian Sabbath,

+if we understand these prophecies of Gospel-times

+and blessings, in their plain and natural

+sense.&mdash;&mdash;It cannot be the meaning of these prophecies,

+that the Jewish Sabbath was to be kept,

+because we have an express account of the abolition

+of the seventh-day Sabbath. All may be

+convinced that the seventh day Sabbath is abrogated

+from Rom. xiv.&nbsp;5 and 6&mdash;compared with

+Col. ii.&nbsp;16, 17. <i>One man esteemeth one day above

+another, another esteemeth every day alike. Let

+every man be fully persuaded in his own mind.</i>

+<span class="pagenum" id="p329">[p.&nbsp;329]</span>

+<i>He that regardeth the day, regardeth it unto the

+Lord; and he that regardeth not the day, to the

+Lord he doth not regard it. He that eateth, eateth

+to the Lord, for he giveth God thanks, and he

+that eateth not, to the Lord he eateth not, and giveth

+God thanks.&mdash;Let no man judge you in meat or

+in drink, or in respect of an holy day, or of the new

+moon, or of the Sabbath days which are a shadow

+of good things to come, but the body is Christ.</i> And

+Gala. iv.&nbsp;10, 11. <i>Ye observe days, and months,

+and times, and years, I am afraid of you, lest I have

+bestowed upon you labour in vain.</i> In all these

+three different passages the Apostle puts the Jewish

+or seventh-day Sabbath upon the same footing

+with the rites and ceremonies of that abolished

+dispensation. Their seventh-day Sabbath, their

+meats and drinks, and laws about clean and unclean

+meats are all put together, and declared to

+<i>be shadows of good things to come.</i> We have the

+substance, that of which they were the types or

+shadows. We are not therefore to cleave to the

+shadows. They cannot be binding on us. We

+are no more obliged to keep the Jewish Sabbath,

+than any of their ceremonial laws and institutions.

+The ceremonial laws and ordinances are

+expressly abolished, and called <i>rudiments</i> of the

+world. <i>Wherefore if ye be dead with Christ from

+the rudiments of the world: why as though living

+in the world are ye subject to ordinances. Touch

+not&mdash;taste not&mdash;handle not: which all are to perish

+in the using, after the commandments and doctrines

+of men? which things indeed have a show of

+wisdom in will worship and humility, and neglecting

+the body, not in any honour to the satisfying of

+the flesh.</i> The levitical laws or Mosaic rites are

+stiled weak and beggarly Elements, and Christians

+<span class="pagenum" id="p330">[p.&nbsp;330]</span>

+are forbidden to observe them. <i>But now

+after that ye have known God, or rather are known

+of God, how turn ye again to the weak and beggarly

+Elements, whereunto ye desire again to be in bondage?</i>

+The whole Jewish dispensation is done away.

+It was but introductory to a more perfect

+system. The ceremonial institutions are called

+<i>carnal ordinances. Which stood,</i> says the Apostle,

+<i>only in meats and drinks, and divers washings, and

+carnal ordinances imposed on them until the time of

+reformation.</i> The Apostle in all these passages,

+has referenced only to the rites of the ceremonial

+law. He tells us, as plainly as words can express,

+that the Jewish dispensation, with all its

+rites and ordinances, is abolished. Circumcision&mdash;the

+Passover&mdash;the legal Sacrifices&mdash;the

+observation of the Jewish feasts&mdash;their holy days&mdash;months&mdash;new

+moons&mdash;their Sabbath&mdash;their

+priesthood&mdash;their laws about meats and drinks

+are all done away. These were the weak and

+beggarly elements, the rudiments of the world,

+the carnal ordinances, of which the Apostle

+speaks. And the passages of Scripture above

+cited have no reference, not even the remotest,

+to the Gospel-dispensation, to the Christian ordinances,

+or Christian Sabbath. And to apply

+those passages to the Gospel institutions, baptism,

+the Lord&rsquo;s Supper, and the Christian Sabbath,

+is to pervert them, in the grossest manner.

+Some, I am sensible, cite these passages of holy

+Writ to prove that no particular day, under the

+Gospel, is to be kept as holy time; and no ordinances

+to be observed. This however is a

+horrible perversion of them. For the right way

+to understand Scripture is to attend to the connexion

+and subject-matter of the discourse. And

+that St. Paul is only speaking of Jewish days,

+<span class="pagenum" id="p331">[p.&nbsp;331]</span>

+meats and ordinances, every one may be fully

+convinced, who will take his Bible and read

+them. Because we are released from obligations

+to observe the Jewish Sabbath, and Jewish

+ordinances, will it therefore follow that we have

+no Christian Sabbath, or Gospel-ordinances?

+Certainly not. Such a conclusion can be deemed

+just by no man, till he have resolved to pervert

+all Scripture, which militates against his

+own particular tenets.&mdash;No person, who is willing

+to receive his principles of religion from

+Scripture, understood in its plain sense, can believe

+that the Apostle in Rom. xiv.&nbsp;5, 6 rejects

+the Christian Sabbath&mdash;when in the whole chapter,

+he says not a single word about the Christian

+Sabbath or Christian ordinances.&mdash;&mdash;We

+proceed to observe&mdash;</p>

+

+<p>5thly. That Jesus Christ himself distinguished,

+by peculiar marks of honour, the <i>first day</i> of

+the week&mdash;the day of his resurrection. That

+he intended there should be a <i>weekly Sabbath,</i>

+in his Religion, to be observed as holy

+time, even as long as the world should

+stand, is fairly inferred from his mentioning

+the Sabbath in the manner we find he did,

+in the following passages. <i>And he said unto them,

+the son of man is Lord also of the Sabbath.</i>&mdash;But

+how could he be Lord of the Sabbath, if there

+were no Sabbath in his Religion, or under

+the Gospel-dispensation? <i>And he said unto

+them, the Sabbath was made for man, and not man

+for the Sabbath.</i> How absurd would it be to say,

+the <i>Sabbath</i> was made for man, for his comfort,

+rest, and moral good, or his benefit, if there

+were to be no Sabbath from that time to the end

+of the world, or under the Christian dispensation?

+<span class="pagenum" id="p332">[p.&nbsp;332]</span>

+Speaking of the destruction of Jerusalem, and

+giving his followers the necessary warnings, directions,

+and instructions, our Lord says, <i>But pray

+ye that your flight be not in the winter, neither on

+the Sabbath-day.</i> But if there were to be no

+Sabbath-day under his dispensation, his spiritual

+religion, how comes such a direction as this,

+from the mouth of our Lord? the destruction

+of Jerusalem was many years, after his resurrection.

+And he knew when it would be&mdash;how

+long it was to be after his religion had been instituted.

+And he directs Christians, his disciples

+to pray that their flight might not be on the

+Sabbath day. Did he mean the Jewish Sabbath?

+If he intended to have no Sabbath in his spiritual

+religion, why did he not say so? Why has he

+not intimated or given some hint that there

+was to be no Sabbath under the Gospel. Here was a

+fit opportunity for telling his disciples, that there

+was to be no Sabbath under the Gospel. Did

+he forget it? It could not be the Jewish Sabbath,

+for that was done away.</p>

+

+<p>Further, none can deny but that he put

+marks of particular honour on the first <i>day</i> of the

+week, the day of his resurrection. Why did he

+do this? Had he not a design or meaning in it?

+With him, as acting in the character of the only

+Mediator between God and Man, nothing

+was contingent or accidental. He was pleased

+to appear, from time to time, to his Apostles,

+on the <i>first</i> day of the week. John xx.&nbsp;19.

+<i>Then the same day at evening, being the first day of

+the week, when the doors were shut, where the

+disciples were assembled for fear of the Jews, came

+Jesus and stood in the midst, and saith unto them

+peace be unto you.</i> After seven days more had

+<span class="pagenum" id="p333">[p.&nbsp;333]</span>

+elapsed, on the next <i>first</i> day of the week, he appeared

+again unto his disciples:&mdash;he blessed them,

+and comforted them; verse 26. <i>After eight

+days, again, his disciples were within, and Thomas

+with them: then came Jesus, the doors being shut,

+and stood in the midst of them, and said peace be

+unto you.</i> This was the second time he set apart

+and honoured the <i>first</i> day of the week, the day

+upon which he arose from the dead, by meeting

+with his disciples, comforting and blessing them.

+Upon the <i>first</i> day of the week, he poured out

+his spirit, in such copious effusions, on his Apostles,

+at Pentecost. That Pentecost was the <i>first</i>

+day of the week, is manifest from Levit. xxiii.&nbsp;15,

+16. On <i>this</i> day, all the disciples were of

+one accord in one place. Acts ii.&nbsp;1. To be of

+one accord in one place is to be there by agreement.

+They were not there by accident, but

+by previous appointment. The day of Pentecost,

+as the word signifies, is fifty days after the Passover,

+that is, on the <i>first</i> day of the week. They

+met to perform public worship, and preached.

+The holy Ghost, in his miraculous powers, was

+then given to the Apostles, which is called being

+<i>baptized with the holy ghost and with fire.</i>

+Moreover, Christ poured out his spirit, in the

+gift of prophesy, most remarkably, on his favorite

+disciple and Apostle John, on the <i>first day</i>

+of the week&mdash;the <i>Lord&rsquo;s day,</i> Rev. i.&nbsp;10. Now

+if we allow that Christ had his design in thus

+honouring, above all other days, the <i>first day</i> of

+the week; we shall be satisfied that he set it apart

+for religious purposes, as <i>holy</i> time, to be observed

+as a <i>weekly</i> Sabbath, in his dispensation, to

+the end of the world.&mdash;&mdash;But,</p>

+

+<p>6thly. What proves, beyond all doubt, the

+<span class="pagenum" id="p334">[p.&nbsp;334]</span>

+institution of the <i>first-day Sabbath,</i> is that it

+was sanctified as a <i>day</i> of public worship, by

+the primitive Churches, under the order of

+the Apostles. They usually assembled, on

+that day, for the great purposes of public

+worship, of celebrating the holy Ordinance of

+the Supper, of prayer, of preaching, hearing

+the word, and singing hymns of praise. They

+came together, on that <i>day,</i> by the order of the

+Apostles. For no man can suppose that the

+Apostles would administer the Lord&rsquo;s Supper,

+and preach to them, and attend upon the other

+acts of public worship, if they, that is, the Churches

+had presumed to meet, without their order

+or direction. Besides, no person of common

+sense, can imagine all this was mere accident&mdash;or

+that the Apostles were rash and heady in it&mdash;or

+did what they did, without the mind and spirit

+of Christ. It was new times with them. They

+were in a critical situation. Every word, every

+action would be noticed. Enemies were on all

+sides. They would not, therefore, allowing them

+to have common prudence and discretion, proceed

+one step, without Christ&rsquo;s order and direction,

+without the mind of the holy Ghost.

+And we are safe, and only safe, when in our religious

+principles and practices, we are built upon

+the foundation of the Apostles and prophets,

+Jesus Christ himself being the chief corner stone.

+<i>And upon the <span class="smcap">first day of the week,</span> when the

+disciples came together to break bread, Paul preached

+unto them.</i> Here is our warrant for keeping

+the <i>first-day</i> Sabbath. Here is a plain account

+of its institution presupposed, and that the Jewish

+Sabbath was changed into the Christian Sabbath.&mdash;Who,

+after this, can deny the institution

+of a Christian Sabbath? Who can, in the face

+<span class="pagenum" id="p335">[p.&nbsp;335]</span>

+of plain scripture, say that the New-Testament

+knows no <i>holy</i> time&mdash;no <i>Lord&rsquo;s day</i>&mdash;No <i>Sabbath?</i>

+We may as well reject any duty and all

+duty, as to deny and disown the <i>Lord&rsquo;s day.</i>&mdash;Again,

+works of charity and mercy, are peculiarly

+works proper to the Sabbath. And in all the

+Apostolic Churches, the charitable contributions

+were to be made, on the <i>first day of the week,</i> in

+preference to any other day. But why? plainly,

+because the Churches were then met together

+to attend public worship. And they were to

+make their collections on <i>that day</i> by order

+of the Apostles 1&nbsp;Cor. xvi.&nbsp;1, 2. <i>Now concerning

+the collection for the Saints, as I have given order

+to the Churches of Galatia, so do ye. Upon the

+first day of the week, let every one of you lay by him

+in store, as God hath prospered him, that there be

+no gatherings when I come.</i> If then, we say, that

+all days are <i>alike holy,</i> and that no one is to be

+honoured as <i>holy,</i> in a particular manner, we resist

+the holy Ghost. Christians were ordered by

+the Apostles to keep as holy time, the <i>first day</i>

+of the week. They were <span class="smcap">commanded</span> to meet

+together for public worship. Heb. x.&nbsp;24, 25.

+<i>And let us consider one another to provoke unto love

+and good works; not forsaking the assembling of ourselves

+together, as the manner of some is, but exhorting

+one another, as so much the more as ye see

+the day approaching.</i> Upon the <i>first</i> day of the

+week were they to assemble to worship God and

+honour the Redeemer&mdash;to pray&mdash;to preach, and

+to hear the word.&mdash;The <i>first day</i> of the week

+is then the Christian Sabbath, and to be sanctified

+as such, to the end of the world.</p>

+

+<p>7thly. Another consideration of no small

+importance to prove that the <i>first day</i> of the

+<span class="pagenum" id="p336">[p.&nbsp;336]</span>

+week is holy time, and was set apart by Christ

+to be a weekly Sabbath, to the end of the world,

+is that, in the New Testament, it is expressly

+called the <i>Lord&rsquo;s day.</i> Rev. i.&nbsp;10. <i>For I was in

+the spirit on the Lord&rsquo;s day.</i> Very frequently is

+the Christian Sabbath denominated the Lord&rsquo;s

+day. This is, indeed the New Testament-name

+for the day. With Christians, in the early ages

+of Christianity, it went by this name. And so

+we now often call it. If it be asked, how do

+we know that the Lord&rsquo;s day means the <i>first day</i>

+of the week? Is not God the proprietor of all

+time? Is not every day equally his, and every

+day a Sabbath? Nothing can be a greater departure

+from reason and common sense than to put

+such questions. It must be clear, as the Sun

+in the firmament, that St. John designed to inform

+us on what <i>particular day</i> he was favoured

+with those wonderful visions, which are contained

+in the Apocalypse. But admit that the <i>Lord&rsquo;s

+day</i> meant any day indifferently, one as much

+as another, then his calling the day on which he

+received his visions, the <i>Lord&rsquo;s day,</i> gives us no

+information at all concerning the day. It

+would be saying, I received the visions, on the

+day, I did receive them. The absurdity of this

+must be perceived by the weakest mental eye.

+No man can be so blind, as not to see how ridiculously

+silly it would have been for the beloved

+disciple to have talked in this manner. What

+is intended by the <i>Lord&rsquo;s day</i> is exceedingly obvious.

+We know perfectly well what is intended

+by it, as well as we can know the import of

+any word, in the New Testament, or in any antient

+language. In the first ages of Christianity,

+the whole Church used this expression, the <i>Lord&rsquo;s

+day,</i> to denote the <i>first day</i> of the week. In all

+<span class="pagenum" id="p337">[p.&nbsp;337]</span>

+the writings from the Apostolic times, we find

+the phrase employed to signify the <i>first day</i> of

+the week. I appeal to all the <i>Christian Fathers</i>

+up to the days of the Apostles; and to all men

+who have ever read any antient Church-history;&mdash;or

+any of the early writers in favour of Christianity,

+that this is the universal, invariable meaning

+of the expression the <i>Lord&rsquo;s day.</i> The early

+writers in defence of Christianity, speak of the

+<i>Lord&rsquo;s day</i> in terms of the highest esteem and

+respect&mdash;<i>as the first of days&mdash;the best day&mdash;the

+queen of days.</i> And the duties and exercises of

+public worship, they call <i><span class="smcap">Lord&rsquo;s day solemnities.</span></i>

+And the very word can import no less,

+than the first day of the week was set apart

+by our Lord, as his Sabbath&mdash;as a day to be

+kept holy&mdash;and as distinguished from all other

+days&mdash;to be sanctified to the end of the world,

+as it weekly returns, as the Christian Sabbath&mdash;a

+day to be devoted wholly to God and religion,

+and to be spent in the private and public exercises

+of Religion, except so much of it, as may be

+taken up in works of necessity and mercy. We

+say the <i>Lord&rsquo;s Supper,</i> to distinguish it from our

+common meals, an ordinance by which his sufferings

+and death are commemorated. We say

+the <i>Lord&rsquo;s prayer</i>: to denote by way of eminence

+one particular prayer&mdash;the prayer which

+he taught his disciples, and which is an excellent

+model of prayer. And to call every day the

+<i>Lord&rsquo;s day</i> would be as great an absurdity, and

+abuse of scripture, and of words, as to say that

+every meal of ours, from day to day, is the <i>Lord&rsquo;s

+Supper</i>: and every prayer we offer to the throne

+of grace, the Lord&rsquo;s prayer. The Sabbath is

+God&rsquo;s day by way of eminence; and he has put

+<span class="pagenum" id="p338">[p.&nbsp;338]</span>

+his name upon the <i>first</i> day of the week to teach

+us how to spend it, and what use is to be made

+of it: that it is holy&mdash;that it is to be devoted to

+him&mdash;and that we may not do our own work, or

+find our own pleasure in it.&mdash;Where, then, is the

+person that dares deny the christian Sabbath?

+That there is really therefore such a day, a time

+set apart, in which to perform public religious

+duties is very certain from the <i>first day</i> of the

+week, being called the <i>Lord&rsquo;s day.</i></p>

+

+<p>8thly. A further argument, that there is

+really a <i>Christian Sabbath,</i> is taken from those

+passages of scripture, which represent the happiness

+of heaven as the constant keeping of a Sabbath.

+Heaven is an eternal Sabbath. It is a

+state of perfect rest, devotion, bliss; and holiness.

+A rest which God hath prepared for his

+people. It was customary among the Jews to

+represent future happiness under the idea of a

+Sabbath, and to expound many of those passages

+in their law, where the Sabbath is mentioned as

+typifying or prefiguring the heavenly state. The

+rest of the Sabbath is an emblem of the rest of

+heaven. The duties of it are to fit us for the

+employment of heaven. The worship of it, is to

+prepare us for the exalted services of the temple

+above, where there will not be one cold heart&mdash;one

+false worshipper&mdash;one dissenting voice.

+<i>There remaineth therefore a rest for the people of

+God,</i> a keeping of a Sabbath. But where would

+be the propriety of representing heavenly happiness,

+as an eternal Sabbatism&mdash;an eternal rest,

+if there were no Sabbaths to be observed on earth

+by Christians? None can suppose that the joys

+of a blessed immortality would be represented by

+an old abrogated Jewish rite. But if there be no

+<span class="pagenum" id="p339">[p.&nbsp;339]</span>

+Sabbath under the Gospel, or day of sacred rest

+<span class="smcap">weekly</span> to be observed, they are so represented.

+And to say that under the New-Testament every

+day is a Sabbath, is to assert not only what is

+very unreasonable, but to confound language;

+and to affirm what is altogether contradictory to

+the whole New-Testament.</p>

+

+<p>9thly. The last argument, which will be urged

+to prove the reality of a Christian Sabbath,

+is that the whole Christian Church, with very

+few exceptions, have kept the <i>first day</i> of the

+week, as holy time. However differing in other

+things; and they have differed very widely

+on many important points, still the different

+communions of God&rsquo;s people, from age to age,

+since the time of the Apostles, have been intirely

+agreed in this, that there is a <i>weekly</i> Sabbath

+under the Gospel dispensation, to be kept holy

+unto the Lord, and to be devoted to religious

+worship. This must satisfy every candid mind

+which has no prejudice, that the spiritual religion

+of Jesus Christ hath a <i>holy Sabbath,</i> even

+were there no old-Testament-Sabbath, or were

+the fourth commandment expunged from the

+decalogue. That the fourth commandment is of

+perpetual obligation, and never was abolished

+has been the common belief; and is founded on

+arguments, which can never be overthrown.

+Men may cavil at and object against them. But

+it is one thing to cavil at, and another fairly to

+answer an argument. It is one of the ten commandments.

+And we may as well take away any

+other of them, or all of them, as this. It is

+of a moral nature. And what is of a moral

+nature is of perpetual obligation. It was, with the

+rest, given by God himself from Mount Sinai

+<span class="pagenum" id="p340">[p.&nbsp;340]</span>

+amidst thunder and lightning, fire and smoke.

+Moses, in all his directions to the people of Israel,

+speaks of it in terms of the highest respect,

+as a branch of the moral law.&mdash;The prophets,

+all place it upon a level with other parts of the

+laws of virtue, and duties of morality. And it

+would be exceedingly improper to insert a merely

+ceremonial or temporary law, in the list of

+precepts universally allowed to be moral&mdash;and

+of perpetual obligation, and to speak of them all

+as <span class="smcap">the law</span>&mdash;the <span class="smcap">moral law</span> of the ten commandments.

+Thus evident is it that the fourth

+commandment is not to be erased from the ten.

+And the substance or essence of it, which is, that

+the seventh part of time is to be kept holy unto

+God, hath been in all the ages of the Christian

+Church strenuously maintained. In all countries,

+where the Gospel hath been published, we

+find from ecclesiastical history, that all Christians,

+even from the times of the Apostles, a few

+excepted, have observed the <i>first-day</i>-Sabbath.

+That this is fact, may be adduced as proofs, all

+the writings which speak of the doctrines and

+practices of the Church, of the <i>first&mdash;second&mdash;and

+third</i> centuries. This will not be denied.

+It is asked, then, what reason can be assigned

+why, in the primitive purity of the Christian

+Religion, the <i>first</i> day of the week was observed

+as the Christian Sabbath? How could this be,

+if it were not an order of the Apostles&mdash;if Jesus

+Christ instituted no Sabbath? For an <span class="smcap">order</span> of

+his Apostles is equivalent to his own <span class="smcap">express</span>

+institution. Is it supposable that any ambitious

+and aspiring Christians would, in the times next

+to the Apostles, set apart one day of the week

+as a Sabbath? Would they venture upon such

+an usurpation? And, before Christianity was

+<span class="pagenum" id="p341">[p.&nbsp;341]</span>

+corrupted by designing men, is it possible that

+the <i>first day</i> of the week should be <i>universally</i>

+kept as holy time, had not the inspired Apostles

+set the example? If there had been no Apostolic

+practice and example in this case, if the Gospel

+knew nothing of such a day, as we call the Christian

+Sabbath, the first observers of it were introducing

+an innovation&mdash;an important innovation.

+And could the innovation universally be adopted?

+And no one be found to object against it;

+or to raise a cry against such a piece of will-worship;

+no tongue, in the strains of pious eloquence

+to bear testimony against it&mdash;no pen be

+drawn to transmit to posterity a conscientious

+protest? Can any reasonable person believe this?

+But it may be asked, did not many <i>innovations,</i>

+and <i>superstitious rites creep</i> into the Christian system

+<i>gradually, imperceptibly</i>&mdash;and <i>without opposition?</i>

+Were not the abominations of the Romish

+Church, brought in in this manner? And

+did not some of these <i>infallible Fathers,</i> in the

+papal chair, ordain the Sabbath; as they did

+innumerable feast, and fast-days? Certainly not,

+for the <i>first day</i> of the week was observed as a

+<i>weekly</i> Sabbath, six hundred years, before Antichrist

+arose: observed in all countries, where

+the Gospel was known: among all denominations:

+universally even in the age next to the

+Apostles. This cannot be said of any <i>innovations</i>

+which were ever made.&mdash;We then come to

+this conclusion, that the <i>first day</i> of the week has

+been observed, as the Christian Sabbath, ever

+since the <span class="smcap">very day</span> in which Christ arose from

+the dead&mdash;in all ages&mdash;in all countries&mdash;in all

+communions, a few only excepted. A mere

+handful of professing Christians, held to the seventh-day

+or Jewish Sabbath, and from that singularity

+<span class="pagenum" id="p342">[p.&nbsp;342]</span>

+are called seventh-day-baptists. Here

+and there one likewise in one place or another,

+have called in question the <i>morality</i> of the Sabbath.&mdash;Can

+it be possible for any one to believe

+that the whole christian world, even in the days

+of the Apostles, and in the purest times, during

+the long period of seventeen hundred years, have

+been in so gross and abominable an Error, as

+keeping the <i>first day</i> of the week as holy time,

+if the Gospel be a stranger to any such institution,

+as the Christian Sabbath?&mdash;When I use the

+terms <span class="smcap">gross and abominable Error,</span> I do

+not use too strong terms. For a most gross and

+abominable Error it is, indeed, if there be no

+institution of the <i>first day</i> Sabbath in the Christian

+Religion, or what is tantamount to it. We

+are, in this case, guilty of will-worship&mdash;of superstition&mdash;of

+instituting in Christ&rsquo;s kingdom a

+day for religious worship, unknown to the <span class="smcap">author</span>

+of our salvation. Vilely presumptuous

+should we be to do this. Did I believe that Jesus

+Christ had no Sabbath day in his Gospel, I

+should shudder with horror to look back on the

+long period of seventeen hundred years, and see

+almost the whole christian world, in all countries,

+of all communions, and in the purest times in

+the Apostle&rsquo;s days, plunged into so great and

+dreadful an Error&mdash;guilty of making laws in

+Christ&rsquo;s kingdom&mdash;of usurping his kingly office&mdash;and

+of tearing from him, his sceptre.&mdash;&mdash;Besides

+all this, how often hath a gracious and merciful

+God, blessed the Christian Sabbath: poured

+out, in rich abundance, his sanctifying spirit,

+on his worshipping Assemblies: comforted, enlightened&mdash;instructed&mdash;and

+animated those, who

+have conscientiously observed the Sabbath? But

+if it be not a day of his own appointment,

+<span class="pagenum" id="p343">[p.&nbsp;343]</span>

+would it not be countenancing human inventions

+and innovations in Religion, so often to have

+displayed his power and grace on that day&mdash;so

+often to have blessed it for the consolation of his

+people, and their edification?&mdash;<i>It hath indeed

+been one of the chief means</i> of preserving Religion

+in the world to this day.</p>

+

+<p>I have now finished the argument in favour

+of the institution of the Christian Sabbath. And

+that you, my hearers, may feel that conviction,

+which it ought to produce, and that justice may

+be done to it, I will very concisely recapitulate

+what has been illustrated, and present it to you in

+one view. The supreme Being, at the close of Creation,

+in his infinite wisdom and goodness, set apart

+for religious purposes, a seventh portion of

+time. And the day thus sanctified and blessed, and

+which some suppose was the first day of the week,

+but I conceive not upon sufficient grounds, was

+most probably observed, from Adam to Moses.

+The original institution of the Sabbath was renewed

+by Moses, ratified by the fourth commandment,

+and observed most strictly by the antient

+Church of God from Moses to Christ. A

+greater obligation lies upon Christians to keep

+a weekly Sabbath in memory of the work of

+Redemption, than on the Israelites to keep

+one in memory of their deliverance from slavery

+and oppression in Egypt. We are expressly

+told, in prophesy, that a Sabbath was to

+be observed in Gospel times. The Jewish Sabbath

+was abolished, or the seventh day Sabbath

+was changed into the Christian or first day Sabbath.

+Jesus Christ distinguished, with peculiar

+marks of honor, the first day of the week, the

+day of his resurrection.&mdash;The first day of the

+<span class="pagenum" id="p344">[p.&nbsp;344]</span>

+week was sanctified, as a day of public worship,

+by the primitive Churches under the order of

+the Apostles.&mdash;The first day of the week is expressly

+called, in the New-Testament, the <i>Lord&rsquo;s

+day,</i> the common appellation of the Christian Sabbath.

+The happiness of heaven is represented, as

+the constant keeping of a Sabbath.&mdash;The law of

+the Sabbath, is a moral law, and as such perpetually

+binding. The whole Christian Church, from

+the days of the Apostles, have, a few only excepted,

+kept the first day of the week as holy time.

+God hath, from age to age, blessed the Sabbath,

+or first day of the week, by the communications

+of his grace and spirit on that day. No men or

+body of men could appoint a day for public worship,

+without usurping in Christ&rsquo;s kingdom, to

+be weekly observed as a Sabbath.&mdash;No human

+appointments or inventions are admissible in the

+Christian dispensation&mdash;and the Christian Sabbath

+has been one of the principal means of preserving,

+in the world, to this day our holy religion.&mdash;These

+are the reasons why all Christians

+are to observe, as holy time, the first day of the

+week. These reasons appear to me abundantly

+sufficient to justify us in the religious observation

+of the Christian Sabbath, as it is usually called,

+and have done so to thousands of pious Christians

+and Ministers much wiser and better than

+myself, even to almost the <span class="smcap">whole Christian

+world.</span> That man who denies what, all the

+wise and good, great and learned&mdash;all Christians

+in all ages, deem sacred, and fully contained in

+the holy scriptures, had need to look well to his

+arguments. He ought, in all modesty and diffidence,

+to ask himself, &ldquo;who&mdash;and what am I,

+that I should rise up against, and condemn the

+<span class="smcap">whole christian world,</span> a few only excepted?&rdquo;</p>

+

+<p><span class="pagenum" id="p345">[p.&nbsp;345]</span>

+Perhaps it may not be improper here, to pay

+a moment&rsquo;s attention to a question which has

+been sometimes asked, as an objection to the

+Christian Sabbath: it is this, why have we not

+an <i>express</i> and <i>formal</i> account of the abolition of

+the seventh-day or Jewish Sabbath, and the institution

+of the Christian or first day Sabbath in

+the room of it? In a point of such acknowledged

+importance, would it not be reasonable to

+expect some very express and minute instruction?

+It would be sufficient to reply, who are we,

+that we should undertake to say how minutely

+or expressly a point should be revealed; or that

+we should dictate to infinite Wisdom what kind

+of information to give us? But it is apprehended

+there are very obvious reasons why we have

+not a minute and explicit account of the change

+of the Jewish into the Christian Sabbath. Every

+thing in the Gospel dispensation is gradually

+opened. Consideration is had to the weaknesses

+and prejudices of the Jews. Christ, with admirable

+wisdom, adapted his instructions to the

+minds of his hearers: opening one thing after

+another, in a happy succession, as they could bear

+it, or comprehend him. So did his Apostles.

+And they followed a perfect example. It is sufficient,

+entirely so, if, in the end, we have <span class="smcap">complete</span>

+and <span class="smcap">full</span> instruction. And that we have

+on the subject before us, I trust is clearly proved

+by the foregoing reasoning.</p>

+

+<p>Having finished what I intended on this important

+subject, I shall make the application, in

+the words of a late amiable writer&mdash;&ldquo;If,&rdquo; says he,

+addressing himself to people on their abuse of the

+Sabbath, &ldquo;you will proceed in profaning it, give

+me leave to say you will be more inexcusable

+<span class="pagenum" id="p346">[p.&nbsp;346]</span>

+than ever. You are answerable to God for your

+contempt of his institutions, and all the injury

+you hereby do, to your own souls, to the souls

+of others, and to the credit and interest of Religion.&rdquo;

+May I not hope, some of you are resolved,

+never more to abuse or mis-spend sacred

+time? that you and your houses will more carefully

+sanctify the Sabbath, and more steadily

+serve the Lord? Give me leave to add one general

+remark on the whole subject of Sabbath-Sanctification.

+In order to judge of the character

+of my acquaintance, and their real state

+towards God, I have always observed and enquired,

+<i>how they kept the Sabbath.</i> I look upon the

+religious observation of it, as a good proof of

+their piety; and a neglect of it, as a melancholy

+proof, that they are insincere in heart, whatever

+they may profess; and by taking in the whole

+of their conduct, as far as it hath come to my

+knowledge, I think I have not been deceived in

+my sentiments concerning them. Those that

+have most strictly observed the Sabbath, have been

+in other respects, <i>the best Christians</i>: those that

+have been careless herein, have shown by other

+instances in their behaviour, that they have not

+<i>had the root of the matter in them.</i> So that upon

+the whole, I must be of the same mind, with that

+pious Divine, Mr. Bolton, &ldquo;it is a thousand to

+one that a strict observer of the Lord&rsquo;s day is

+sincere towards God; and as great odds that a

+Sabbath-breaker, however he may deceive himself,

+is a <i>hypocrite.</i>&rdquo;&mdash;I conclude this discourse

+and subject with the words of Nehemiah, after he

+had described his zealous attempts to promote

+the sanctification of the Sabbath, <i>Remember me,

+O my God, concerning this also, and spare me according

+to the greatness of thy mercy.</i> <span class="smcap">Amen.</span></p>

+

+<p>&nbsp;</p>

+

+<p><span class="pagenum" id="p347">[p.&nbsp;347]</span></p>

+<h3 class="tdc" id="d17"><span class="gesspert">DISCOURSE</span> XVII.</h3>

+

+<hr />

+

+<p class="bq">The Parable of the Tares.</p>

+

+<p class="tdc"><span class="gesspert">MATTHEW</span> xiii. 24&ndash;31.</p>

+

+<p class="bq"><i>Another Parable put he forth unto them, saying,

+the kingdom of heaven is likened unto a man

+which sowed good seed in his field, but while men

+slept, his enemy came and sowed tares among the

+wheat, and went his way. But when the blade

+was sprung up and brought forth fruit, then appeared

+the Tares also. So the Servants of the

+householder, came and said unto him, sir, didst

+thou not sow good seed in thy field, from whence

+then hath it Tares? And he said unto them an

+enemy hath done this. The servants said unto

+him, wilt thou then we go and gather them

+up? But he said, nay; lest while ye gather up

+the tares, ye root up also the wheat with them.

+Let both grow together until the harvest: and

+in the time of the harvest, I will say to the reapers;

+gather ye together first the Tares, and

+bind them in bundles to burn them, but gather the

+wheat into my barn.</i></p>

+

+<p>There was something, in the manner in

+which our blessed Saviour taught his hearers,

+peculiarly pleasing and inimitably beautiful.

+Being the great prophet in his church, he reveals

+unto us the will of God for our Salvation,

+not only in a clear, but in the fittest manner.

+<span class="pagenum" id="p348">[p.&nbsp;348]</span>

+He spake as never man did, not only as the Religion

+which he preached was more heavenly and

+divine, than the world was ever before made acquainted

+with, but as the power and force with

+which he spake exceeded all that is human.

+<i>And it came to pass when Jesus had ended these

+sayings, the people were astonished at his doctrine.

+For he taught them as one having authority, and

+not as the scribes.</i> His address was no doubt the

+perfection of propriety. His words were not

+calculated by any splendor to create surprise,

+but, being well chosen and plain, were adapted

+to carry conviction to the conscience, and to

+move the heart. He had, as is very apparent

+and is generally remarked, an admirable talent

+at moralizing and spiritualizing upon incidents

+and objects around him. And he did it, not

+with the formal airs of affectation, or appearing

+to invite others to take notice of his superiour

+sanctity&mdash;or to come and see how good he was.

+It was perfectly easy for him to converse on divine

+subjects. Whenever a fit opportunity or occasion

+offered to diffuse religious instruction, he

+failed not to embrace it. And when he undertook

+to illustrate any divine truth or doctrine,

+he seemed to be at home, and in his element&mdash;about

+his proper work and business. He showed

+that he was a teacher come from God by the

+heavenly truths which he delivered, as well as

+miracles which he wrought. He opened the

+nature of his kingdom, and of the Gospel by

+natural and easy similitudes. His Parables are

+well chosen and happily expressed. They will

+indeed bear the closest and most critical examination.

+They have been admired by the best

+judges, and will be admired as long as there

+shall be genius, learning, or taste in the world.</p>

+

+<p><span class="pagenum" id="p349">[p.&nbsp;349]</span>

+The greatest scholars have been the most pleased.

+And, the fact is, the Religion which he

+taught would be worthy of the attention of all,

+were it considered in no other view than as a

+friend to peace, literature, and civil happiness.

+For it can never long consist with barbarism and

+general ignorance among a people. Ignorance

+is so far from being the parent of Christian devotion,

+that when very great, it totally destroys it.

+The bitter and implacable foes, therefore, of the

+Christian Religion, who with its utter extirpation

+from the earth, and exert themselves mightily

+to accomplish their wish by impious scoffs and

+low raillery, will never be able to succeed, till

+they have banished learning. There may be superstition,

+where science is gone, but no true

+Religion. And the more ignorant and uninformed

+a people, there will superstition reign in

+horrors proportionally greater.</p>

+

+<p>The Chapter, out of which our text is taken,

+is full of the most judicious and instructive Parables

+or similitudes.&mdash;There is no other Chapter

+in the New Testament, so filled up with them;

+this being altogether composed of them. It contains

+eight in number&mdash;that of the Sower and

+his seed, which our Lord himself at the desire of

+his disciples expounds;&mdash;that of the Tares,

+which he likewise explains;&mdash;that of the grain

+of mustard seed;&mdash;that of the leaven put into

+meal;&mdash;that of the treasure hid in the field;&mdash;that

+of the merchant-man seeking goodly pearls;&mdash;and

+that of the net which was cast into the

+Sea, and gathered of every kind.&mdash;&mdash;Our Saviour

+retiring from the house in which he was,

+went to the side of the Sea of Tiberias, which

+lay near his own Country. Great multitudes

+<span class="pagenum" id="p350">[p.&nbsp;350]</span>

+were collected about him to hear his doctrine and

+learn his character. They pressed so near him,

+that he thought it most convenient to enter into

+a ship, which lay there, that he might be in

+better circumstances to address the mixed multitude,

+which stood on the shore, and who were all

+attention to every word which he spake to them.

+He, as a wise instructor, adapted his discourse to

+their several capacities and employments. Some

+of them, probably, were husbandmen, others

+merchants, and others fishermen. He taught

+them, heavenly doctrines, by taking Parables

+from their respective occupations, or from those

+things, with which they could not be but most

+intimately and familiarly acquainted.&mdash;&mdash;Parables

+are representations or similitudes taken from

+objects of sense, which are plain and obvious, to

+illustrate and impress upon the mind, things

+spiritual and divine. And commonly there is

+one <i>leading idea,</i>, which the speaker or writer

+has in view, to explain and enforce. The circumstances

+in the Parable are to be accommodated

+to this <i>one</i> or <i>principal thought.</i> If we could

+rightly understand our Lord&rsquo;s Parables, we must

+not lose sight of the remark now made. Infinite

+mischief has been done to religion by compelling

+every small or minute circumstance of a parable

+to speak forth a distinct idea, or doctrine.&mdash;&mdash;</p>

+

+<p>In the subsequent discourse, my intention is

+to expound the Parable of the tares, or to make

+some observations upon it, of a practical nature,

+and such as, it is apprehended, are just.</p>

+

+<p>The word <i>Tares</i> signifies any noxious and

+hurtful weeds or plants, which spring up among,

+or mingle with the rich and precious grain, and

+not any one particular or distinct weed, or poisonous

+<span class="pagenum" id="p351">[p.&nbsp;351]</span>

+plant to the exclusion of all others. All

+know how detrimental to the Crop such weeds

+or poisonous plants are. They take away nourishment

+from the precious grain, and render it

+less vigorous while it grows. They diminish

+the harvest in proportion to their number and

+strength. Accordingly they are a nuisance in the

+field, grieve the heart, and in the same measure

+as they prevail, cut off the hopes of the husbandman.

+And the more fertile the soil, the more

+luxuriant will be their growth. They make

+the labour, which hath been bestowed upon the

+field, of none effect. And it is always with deep

+regret, that man beholds lost labour, or unsucceeded

+exertions.</p>

+

+<p>In the Parable of the Tares now before us,

+we have several truths of very great importance

+to us both as individuals, and as collected into

+a Church-State, as minister and people, speaker

+and hearer.&mdash;&mdash;</p>

+

+<p><i>In the first place,</i> in the kingdom of heaven, in

+this Parable, is the Gospel preached, or the dispensation

+of the doctrines of Religion.&mdash;The

+state of things under the Gospel is very often, in

+the stile of our Lord, called his kingdom, or the

+kingdom of heaven, it is presumed no arguments

+will be needful to prove that the kingdom

+of heaven here means the State of things under

+the Gospel-dispensation. This, it is well known,

+is the common meaning of the expression. In

+the primitive Apostolic times Christianity had

+two names of nearly the same import, <i>the kingdom

+of God&mdash;and the kingdom of heaven.</i> These

+two phrases were brought into common use by

+John the Baptist, who came to introduce the

+Messiah, under the signature, <i>of the voice of one</i>

+<span class="pagenum" id="p352">[p.&nbsp;352]</span>

+<i>crying in the wilderness, prepare ye the way of the

+Lord.&mdash;In those days came John the Baptist

+preaching in the wilderness of Judea, and saying,

+repent ye, for the kingdom of heaven is at hand.</i>

+He took the phrase from the following passage

+in the prophesy of Daniel. <i>And in the days of

+these kings shall the God of heaven set up a kingdom,

+which shall never be destroyed: and the

+kingdom shall not be left to other people, but it shall

+break in pieces, and consume all these kingdoms,

+and it shall stand forever.</i> There is an obvious

+propriety in calling the State of things under the

+Gospel-dispensation <i>the kingdom of God.</i> It is

+from him as the original source. It aims at his

+glory ultimately in all its parts. When finished,

+it will be given up to him, and <span class="smcap">He</span> will be all and in

+all. He, from all Eternity by his unsearchable

+wisdom, devised the illustrious plan of salvation

+which it contains. He from motives of overflowing

+goodness reveals it. He by his power

+will make it successful. His son, the Messiah,

+is the prime Minister in it. His spirit sanctifies,

+and gathers subjects into it.&mdash;<i>Inward Religion</i> is

+also happily described by the name of the <i>kingdom

+of God.</i> It is God&rsquo;s kingdom in the soul:

+is heavenly in its nature: is heavenly in its tendency&mdash;and

+will issue in all the riches of heavenly

+glory. It comes down from God, in a very

+important sense, for it is the wisdom that is

+from above; and is therefore a divine principle,

+and when completed, it will terminate in God,

+in the enjoyment and beatific vision of him,

+who is the sum of all existence and blessedness.</p>

+

+<p><i>The sower of the seed</i> is our Lord himself, and

+those, who are in all the ages of his Religion or

+Gospel kingdom, commissioned and employed

+<span class="pagenum" id="p353">[p.&nbsp;353]</span>

+by him. <i>The seed sowed</i> is the word of the

+kingdom. During our Saviour&rsquo;s personal Ministry,

+he was assiduous and active in his divine

+work, patient and persevering under all discouragements

+and want of success. Herein he was a

+perfect pattern to all the servants of his household,

+who are called to minister in holy things,

+or to sow the seed of the word. That he has

+ministering servants, and that it is his will there

+should be, to sow the seed of the word, and to

+dispense holy ordinances, is as plain as any one

+principle of his Religion, and cannot be disputed

+by any, if they would be self-consistent, who

+seriously believe in divine Revelation. While

+our Lord was performing his own personal Ministry,

+he met with great and unjust opposition.

+He was reviled and abused by those, whom he

+came to save, whose good he sought with attentive

+care, and to whom he displayed all the sweetness

+of a tender and benevolent mind. Very

+often, indeed, he saw the seed sowed without the

+desired fruit, and all his exertions to render man

+happy, repaid with cruel ingratitude. But he

+went on with his work, as a divine Teacher,

+with a fortitude, which we cannot help admiring,

+and which ought to be continually in our eye, as

+an object of imitation.&mdash;&mdash;<i>He that soweth the good

+seed is the son of man.</i></p>

+

+<p><i>In the next place</i>, another observation upon the

+Parable of the Tares, is that we can have no <span class="smcap">pure

+Church</span> on Earth. It is not necessary for a

+Church, in order to be the true Church of Christ,

+to be <i>pure.</i> If so, we could never have a true

+Church, for there never was a <i>pure</i> one yet, nor

+ever will be, as long as man is imperfect and unable

+<span class="pagenum" id="p354">[p.&nbsp;354]</span>

+to lift up the veil, and see what is in the

+heart, infallibly. There will always be Tares

+among the wheat, false among true professors&mdash;the

+hypocritical among the sincere, the vile with

+the precious. The field where the seed is sowed

+is the world: the good seed are the Children

+of the kingdom, but the Tares are then Children

+of the wicked one. By a <i>pure</i> Church is meant

+a collection of real Saints without one hypocrite,

+or false-hearted professor. The invisible Church

+which Christ, at the last day, will present in triumph

+to his Father, will be <i>pure</i> or spotless, in

+the highest sense; there will be no hypocrites

+in it, or any remains of sin. Speaking of this

+true invisible Church, says the Apostle, <i>that he

+might sanctify and cleanse it, with the washing of

+water by the word, that he might present it, unto

+himself a glorious Church, not having spot or wrinkle,

+or any such thing; but that it should be holy

+and without blemish.</i> Nothing unclean or impure

+can be admitted into the New-Jerusalem or

+Church of the first born, whose names are written

+in the Lamb&rsquo;s book of life. <i>And there shall

+in no wise enter into it any thing that defileth, neither

+whatsoever worketh abomination, or maketh a

+lie: but they which are written in the Lamb&rsquo;s book

+of life.</i> An unanswerable proof against the notion

+of a <i>pure</i> Church, is that none can know

+the heart. It is deceitful above all things and

+desperately wicked, who can know it? It is one

+of the prerogatives of the omniscient God to look

+into the hidden mysteries of the heart. Before

+him all things are open. The darkness and the

+light are both alike with him. His eye pervades

+the whole immensity of space. It can penetrate

+the thickest veil of hypocrisy. No fair disguises

+can screen us from his all-seeing view. <i>All the</i>

+<span class="pagenum" id="p355">[p.&nbsp;355]</span>

+<i>ways of a man are right in his own eyes, but the

+Lord weigheth the spirits.</i> He searches the heart,

+and tries the reins of the Children of men. Before

+we can have a <i>pure</i> Church, we must not only

+know our own hearts, so as never to be deceived

+or mistaken about them; but we must

+likewise know the hearts of others. But the

+Psalmist exclaims, <i>who can know his errors, cleanse

+thou me from secret faults.</i> And he prefers to his

+Maker the following petition: <i>Search, me O God,

+and know my heart: try me, and know my thoughts.

+And see if there be any wicked way in me, and lead

+me in the way everlasting.</i> In order to have a

+<i>pure</i> Church, those who admit persons to Church

+order and privileges, must have the power of

+<i>discerning spirits,</i> or they cannot shut the door

+against hypocrites and deceivers. But this power

+none have. It was peculiar to the Apostles,

+and to them only upon some special occasions.

+For Peter when he baptized Simon the Sorcerer,

+believed him to be sincere. He knew not the

+baseness and perfidy of his heart. None of the

+Apostolic Churches were <i>pure</i> in the sense now

+under consideration, designing and hollow-hearted

+men there always will be, among the sincere,

+as a trial of their graces&mdash;of their faith, patience,

+and meekness. There was a Judas among the

+Apostles. One traitor was found even in our

+Lord&rsquo;s own select family. He professed no

+doubt, as much zeal and love to his Master, as

+the rest of the disciples. His other fellow disciples,

+who were with him all the time, never

+once suspected his sincerity. So artfully did he

+assume the appearance of a friend to the cause,

+in which they were all embarked. But yet he

+was all the while insincere. He became an Apostate

+from the truth, and betrayed his Master

+<span class="pagenum" id="p356">[p.&nbsp;356]</span>

+with the token of friendship. His name is odious.

+And has come down to us, loaded with

+infamy. And it will still descend as an epithet

+of the most finished treachery.</p>

+

+<p>How unreasonable then to look for perfection

+in any, or a <i>pure</i> Church! Untold mischief has

+been done to Religion by the pretenders to a <i>pure</i>

+Church. They usually divide and break up the

+peace of Churches. Censoriousness occupies the

+place of Charity. Meekness, humility, condescension,

+and brotherly love fall before a mad

+and intemperate zeal, self-confidence, ignorance,

+and high pretensions to superior sanctity.</p>

+

+<p>Though no <i>pure</i> Church is to be seen on earth,

+and the idea of it, be a vain and delusive one,

+yet all the real friends of the Gospel ought to

+strive to have the greatest purity in doctrines&mdash;in

+worship&mdash;in discipline, in ordinances, and

+conduct. That Church is the purest, which is

+the most scriptural in its doctrines, ordinances

+and worship, discipline, and manners. Churches

+should take the greatest care to be built upon the

+only foundation, the order and faith of the Gospel,

+rejecting all human inventions and traditions,

+having the word of God for their only rule

+of faith and practice.</p>

+

+<p>How happy would it be, if we have no Tares

+to defile and dishonour the cause of God, and to

+injure the precious grain! They often spring up,

+where good seed had been sown and where least

+expected. Every thing on earth is changing.

+Misfortunes and evils arise from quarters, where

+comfort and happiness were most looked for.

+While we deplore the mutability of all human

+things, we may learn the most useful lessons; and

+<span class="pagenum" id="p357">[p.&nbsp;357]</span>

+one of the most useful is the folly of trusting our

+own hearts, or the stability of others. Tares

+are sowed in the field. <i>In the parable of

+the sower,</i>, the seed means the doctrines of the

+Gospel. <i>In the Parable of the Tares,</i> the seed sown

+seems to mean pious and upright members of the

+Gospel-kingdom; or <i>secondly,</i> truth, as truth is

+instrumental in saving and enlightening the soul.

+The <i>Tares,</i> mean then, not hypocrites only, but

+errors, heresies, and divisions among the professing

+people of God. One of the clearest proofs

+of human depravity is the proneness of man to

+wander into the wilderness of error and delusion.

+Though conscience and reason be on the side of

+what is right and just in doctrine and practice,

+yet the corrupt passions or evil dispositions of the

+heart lead to all that is wrong. The good man

+drops tears of grief over abounding errors and

+immoralities&mdash;the want of union, of charity&mdash;of

+peace in the Church of God. We do not see

+eye to eye. Before there will be a full uniformity

+of opinions on the doctrines of Religion, we

+must wait till the openings of celestial day, when

+that which is in part shall be done away, and that

+which is perfect is come. But it is exceedingly

+comfortable to think, however many tares there

+are in the Church here below, there will be none

+in the Church above in heaven. No enemy will

+gain entrance there, to sow them. In the Church

+triumphant will be no tares, or errors, or evils.

+In its harmony there will be no interruption. In

+its doctrines, no dissent. In its worship no coldness.

+And in its peace no end. But here in the

+Church militant, there will be hatred, variance,

+strife, hypocrisy, and errors. Tares will infest

+the field. And it is worthy of particular notice,

+they are always sowed by an enemy, open or

+<span class="pagenum" id="p358">[p.&nbsp;358]</span>

+concealed. <i>But while men slept, his enemy came

+and sowed Tares among the wheat, and went his

+way. The enemy that sowed them,</i> says our Saviour,

+is the Devil: He does it by his agents. In

+the original it is an <i>envious man</i>: one who hates

+Religion; and the order and peace, purity and

+harmony of the Church; one who hates Christ

+and his ordinances and doctrines, and wishes to

+make mischief and spread confusion. <i>The enemy

+comes into the field</i> and is active and zealous to <i>sow

+Tares,</i> what may corrupt and poison, the grain,

+or hurt the harvest. <i>The enemy</i> is sly and concealed

+in doing his mischief&mdash;he came in the

+night, <i>while men slept, sowed his Tares, and

+went away.</i> The servants are astonished when,

+in process of time, they discover the evil. <i>But

+when the blade sprung up, and brought forth fruit,

+then appeared the Tares also.</i> In nature&rsquo;s soil evil

+seed soon springs up. And so it does when

+sown in the garden of the Lord.&mdash;False doctrines

+or errors soon spread, being agreeable to the vicious

+inclinations of the heart.&mdash;Often what is

+most pleasing and promising at first turns out, to

+our great mortification, far otherwise. When

+we hoped for a plentiful harvest, and the ground

+was highly cultivated, <i>tares appeared also.</i> This

+teaches us to rest our hope in him, who changes

+not; and whose favour is life. How artful is the

+enemy of our souls, and of the peace and welfare

+of the Gospel-kingdom! He is full of devices&mdash;of

+subtle devices. And his instruments and agent

+to carry on his designs, are usually

+chosen with skill.</p>

+

+<p><i>In the third place,</i>, We notice in this parable

+of the Tares, the great tenderness and care of the

+Householder for the precious grain. A rash proposal

+<span class="pagenum" id="p359">[p.&nbsp;359]</span>

+was made by his servants to go and gather

+up the Tares. They were honest in this proposal,

+and doubtless viewed it best to root out

+the Tares immediately. But though the proposal

+were well meant, yet it was mis-timed. We

+admire the honesty and faithfulness of the servants.

+But they could not perform what they

+were willing to undertake. It is impossible to

+keep hypocrites, false professors, pretended

+friends, errors and heresies&mdash;delusions and false

+religions, visions and impulses from mingling

+with the Children of the kingdom, or to prevent

+the tares from being among the wheat. <i>So the

+servants of the householder came and said unto him,

+Sir, didst thou not sow good seed in thy field, from

+whence hath it Tares? He said unto them an

+enemy hath done this. The servants said unto him,

+wilt thou, then, that we go and gather them up?

+But he said, nay; lest while ye gather up the tares,

+ye root up also the wheat with them.</i> Thus wonderful

+is the tenderness of Christ for the pious and

+upright. He dearly values his friends and the

+truth. He will preserve and bless them, and in

+due time own it. He always had his Church in

+the world, and always will have. The gates of

+hell shall not prevail against it&mdash;No antient or

+modern heresy or superstition shall destroy it.

+They may injure it. They may exceedingly distress

+and persecute it. But no weapon formed

+against Zion however much at present it may,

+shall eventually prosper. There is no enchantment

+against Israel, or divination against Jacob.

+Error may come in like a flood&mdash;the love of many

+may wax cold, and infidelity may diffuse, far

+and wide, its poison.&mdash;But the cause of God will

+live and remain, in spite of all persecution or opposition

+from Earth or hell. The wheat must

+<span class="pagenum" id="p360">[p.&nbsp;360]</span>

+not be rooted up. Jesus Christ will protect and

+defend his true Church, in the darkest times. If

+tares be sown while men sleep, they shall not be

+permitted to destroy the valuable grain. &ldquo;While

+Ministers, while Magistrates, while Parents,&rdquo; says

+one, &ldquo;sleep, the enemy sows tares.&rdquo;</p>

+

+<p><i>In the fourth place,</i> another observation which

+I shall make upon the Parable before us, is that

+a period of separation between <i>the tares and the

+wheat</i> is fixed by our Lord. Here he gives to all

+his people, in all ages and places, most needful

+and excellent instruction and counsel, in their

+Church state. A rule is here laid before them

+of prudence, meekness, and wisdom. No rash

+expedients have his countenance. No undue

+severity is admissible by him. As he was all

+meekness and benevolence himself, so he presses,

+with all the weight of his authority and ardour

+of persuasion, the same temper upon all his disciples.

+They are to be meek and lowly in heart

+as he was. <i>Judge not,</i> says he, <i>that ye be not

+judged.</i>&mdash;Be more ready to take the beam out of

+your own eye, than the mote out of your neighbour&rsquo;s

+eye. Let a bitter censorious spirit never

+be exercised. Condescension, forbearance, humility

+and meekness are the temper of the Gospel.

+But we are not to be indifferent about

+truth, and duty. We are to <i>hold fast</i> the form

+of <i>sound words,</i> the Apostles&rsquo; doctrines;&mdash;and to

+<i>contend earnestly</i> for the faith once delivered to

+the Saints:&mdash;to be firm and courageous in our

+Lord&rsquo;s work. But we are not to go and gather

+up the tares to the danger of the wheat&mdash;both

+must stand till the harvest. A day is appointed,

+in which exact justice shall be distributed, and a

+perfect discrimination will be made of characters

+<span class="pagenum" id="p361">[p.&nbsp;361]</span>

+and principles. The day is that of the harvest.

+And the harvest is the end of the world. <i>Let

+both grow together until the harvest. And in the

+time of the harvest I will say to the reapers, gather

+ye together first the tares, and bind them in bundles

+to burn them, but gather the wheat into my

+barn. The harvest is the end of the world: the

+reapers are the angels. As therefore the tares are

+gathered and burnt in the fire: so shall it be in the

+end of the world. The son of man shall send forth

+his angels, and they shall gather out of his kingdom

+all things that offend, and them which do iniquity!

+and shall cast them into a furnace of fire, there

+shall be wailing and gnashing of teeth. Then shall

+the righteous shine forth as the sun in the kingdom

+of their Father.</i> There is an inimitable beauty

+and grandeur in this account of the end of the

+righteous and wicked, in the day of judgment.</p>

+

+<p>Our blessed Saviour, so much disregarded by

+impious men&mdash;some denying his divinity&mdash;some

+his humanity&mdash;some his doctrines&mdash;some his

+spirit&mdash;and some his ordinances, will preside in

+that awful solemnity. Angels will be his attendants.

+They will be employed as agents in carrying

+on the important transactions of that day.

+The judge will appear in all the majesty of God.

+For he will come in the glory of his Father, with

+the holy angels. All things will be brought to

+light. The hidden things of dishonesty will be in

+open day. Such forms of guilt will be revealed,

+as shall strike horror into the mind. Clouded

+characters will clear up. The rotten hearts of

+false professors will be seen&mdash;Errors will be unmasked&mdash;and

+all characters pass in review. A

+full and perfect separation will be made by him

+whose eyes are as a flame of fire. We cannot

+make the separation between the tares and the

+<span class="pagenum" id="p362">[p.&nbsp;362]</span>

+wheat. It must be left with him, who is the head

+of the Church, to dispose of all, according to

+their works.&mdash;And he shall render unto every

+man according to his works.&mdash;&mdash;</p>

+

+<p><i>The last observation</i> to be made on this Parable,

+is the different fate of the <i>tares and wheat</i>;

+the righteous and wicked. Truth and duty will

+be at last triumphant, and honoured with a glorious

+reward. Error and all evil will be frowned

+upon and rejected. Nothing but Virtue will,

+in the final result of things, be recompensed.

+All vice, in all its multiplied forms, will be condemned.

+With the wicked there shall be weeping

+and wailing forever. They must be cast into

+a furnace of fire. They will be rendered as miserable

+as they have made themselves sinful. The

+more vile the more miserable. The greater their

+turpitude of heart and the more their sins of life,

+the heavier will be their condemnation. All

+things that offend, and that work iniquity shall

+be gathered out of the kingdom of Christ. The

+angels will be honoured with the office of making

+the final separation. And the righteous

+will be rewarded forever, and the wicked will be

+punished forever. Our Lord solemnly affirms

+this. And we may believe him with all possible

+safety. The wheat shall be gathered into the

+barn, and the tares be burnt with fire&mdash;be always

+miserable. <i>The son of man shall send forth his angels,

+and they shall gather out of his kingdom <span class="smcap">all

+things that offend,</span> and which do iniquity and

+shall cast them into a furnace of fire: there shall

+be wailing and gnashing of teeth</i>&mdash;strong expressions

+to denote remorse and anguish. <i>Then shall

+the righteous shine forever as the sun in the kingdom

+of their Father.</i> That there will be as wide

+a difference in the situation of persons, in another

+<span class="pagenum" id="p363">[p.&nbsp;363]</span>

+world, as there is in their moral characters in

+this, is altogether consonant to the dictates of

+sober reason, and is clearly affirmed in the following

+words, <i>Whose fan is in his hand, and he

+will thoroughly purge his floor, and gather his

+wheat into his garner. But he will burn up the

+chaff with unquenchable fire.</i> If such language as

+this can be explained away, so as to get rid of

+the doctrine of the perpetuity of future misery;

+any could, which might be used. Besides, it is

+perfectly consistent with reason, that a discrimination

+should be eternally made, between Virtue

+and Vice, right and wrong, between the precious

+and vile. If there should not, it would infringe

+upon all our ideas of justice. It is, of

+course, unreasonable to imagine there will not be

+such a discrimination. The judge of all the

+earth will do, all that is right to be done; and

+nothing but what is so. The wicked, therefore,

+will go away into everlasting punishment, but

+the righteous into life eternal.&mdash;Can any thing

+be more absurd in itself, or contrary to reason

+and nature, or repugnant to revelation, in its

+whole drift, than to suppose no difference will be

+made by the Lord of the Universe, between the

+<i>tares and the wheat</i>&mdash;that both will be gathered

+into one place&mdash;and no separation be made.&mdash;Certainly

+there is not. How unaccountable is

+it, that any, while they hold to the divinity of

+the scriptures, should affect to believe that all

+the human race, the wicked as well as the righteous,

+are at last to be admitted to the joys of a blissful

+immortality?&mdash;After persons have cast off a belief

+of the scripture, we are not to be surprised

+that they should embrace any error&mdash;or even deny

+a future state of rewards and punishment,

+and adopt, as one article of their Creed, the

+mortality of the soul. For when persons leave

+<span class="pagenum" id="p364">[p.&nbsp;364]</span>

+the plain truths and principles of the Gospel,

+they are on dangerous ground, and no conjecture

+can be made, how far they may be permitted

+to proceed in delusion, and vain imaginations,

+in error and vice&mdash;they may not stop till

+they have landed in absolute scepticism&mdash;or atheism.

+Hence we are exhorted to be <i>steadfast</i>&mdash;to

+be <i>immovable</i>&mdash;to <i>abound</i> in the work of the

+Lord. Hence too we are cautioned against instability

+of principle&mdash;<i>Meddle not with them that are

+given to change.</i></p>

+

+<p>Having made the observations upon the Parable

+of the tares, which seemed to be naturally

+suggested from it, it remains only to close the

+discourse, with some practical improvement.</p>

+

+<p>And our subject may very properly put us

+upon a close and impartial examination of our

+hearts and ways, that we may know to our satisfaction,

+whether we may rank in the number

+of the Children of the kingdom, the precious

+grain. The field is the world: the good seed

+are the Children of the kingdom, belong to

+Christ&rsquo;s kingdom on earth, and are heirs of his

+kingdom of glory, but the tares are the Children

+of the wicked one. In all our inquiries

+into the state and temper of our hearts, we are

+carefully to guard against self-flattery. Man

+loves to think well of himself, and ill of others.

+In general, he is confident that he is right in

+principles and conduct, and that others, who

+differ from him, are wrong. Pride, self-will,

+and sinister motives have too much influence over

+all, both in forming their principles, and regulating

+their conduct. A fair outside, and a

+specious appearance catch many, who have not

+patience to investigate truth and duty, or discernment

+<span class="pagenum" id="p365">[p.&nbsp;365]</span>

+to descry danger, or to detect the insidious

+arts of the designing. <i>He saith unto them

+an enemy hath done this.</i> We are to be upon

+our guard, lest we be led away by the enemy of

+our souls, and to see that we be true, sincere,

+and upright&mdash;that we act upon pure and worthy

+motives&mdash;that we keep near to the Saviour of

+the world in duty&mdash;that we abide in his doctrines&mdash;that

+we live up to his laws, then shall we

+have the comforts of his spirit, and at last, the

+rewards of faithful followers will be conferred

+upon us.&mdash;What great tenderness has he for all

+his true followers, the Children of the kingdom.

+Whatever evils are permitted to happen, he

+will watch and guard them&mdash;will protect them

+in the midst of all dangers, however alarming,

+and support them in the darkest hours. He has

+an eye to pity them, and an arm to save them.

+He is the good shepherd that giveth his life for

+the sheep. And his sheep know his voice, and

+a stranger they will not follow.&mdash;&mdash;</p>

+

+<p>2ndly. We learn from what hath been said,

+how restless and uneasy the enemy of God and

+man is, except he be plotting evil. <i>The tares

+are the Children of the wicked one. The enemy

+that sowed them is the Devil.</i> He is a roaring

+Lion going about seeking whom he may devour.

+His devices are as subtle as numerous. Concealed

+and out of sight, he employs his cunning

+to ensnare and beguile souls&mdash;to ruin the incautious&mdash;to

+sow tares, errors and heresies, false

+principles and divisions. <i>And while men slept,

+his enemy came, and sowed tares among the wheat,

+and went his way.</i> He is ever active to do all

+the mischief, in his power, to the truth, to religion,

+and to the cause of God. His policy is

+deep laid. The factors or agents whom he employs,

+<span class="pagenum" id="p366">[p.&nbsp;366]</span>

+are commonly selected with great skill.

+He is a liar from the beginning; and his attacks

+are generally begun with misrepresenting the

+truth, and varnishing over error. His kingdom,

+indeed, has always been supported, in the world,

+by delusion and Idolatry&mdash;<span class="smcap">by impulses,</span> or <span class="smcap">supposed

+divine impressions</span> upon the soul;

+changing himself into an angel of light, is of all

+others, his most subtle device, and the most successful.

+People are usually seduced from the

+right ways of the Lord, by being made to believe,

+either by corrupt writings, or by artful deceivers,

+that error is truth&mdash;that superstition is real

+piety, and enthusiasm a more spiritual way of

+serving God.&mdash;In days of prevailing error and

+irreligion it is a rich consolation to the serious

+mind, that God reigns: that the enemy of souls

+can carry his corrupt designs against piety and

+Virtue, no further than he is permitted. The

+wrath of man shall praise God, and the remainder

+thereof he will restrain. Wise ends are to

+be answered in all events that take place, in divine

+Providence. While it is our duty to bewail

+the evils we behold, our vigilance, and prayerful

+exertions should be awakened, lest we be led

+away with the error of the wicked.&mdash;</p>

+

+<p>To conclude all, Let us be persuaded to make

+it our chief concern in life to practise all the

+great and interesting duties of Religion:&mdash;to avoid

+all vicious and evil courses:&mdash;to be preserved

+from errors:&mdash;to cultivate the benevolence

+and Charity of the Gospel:&mdash;to be stedfast in

+our adherence to him, who died for us:&mdash;and

+to abound in the work of the Lord, that so we

+may be the Children of the kingdom, and with

+the righteous shine forth as the Sun in the kingdom

+of our heavenly Father.&mdash;</p>

+

+<p>&nbsp;</p>

+

+<p><span class="pagenum" id="p367">[p.&nbsp;367]</span></p>

+<h3 class="tdc" id="d18"><span class="gesspert">DISCOURSE</span> XVIII.</h3>

+

+<hr />

+

+<p class="bq">No immediate inspiration or miraculous teachings

+of the divine spirit since the Canon of

+scripture was closed, or since the Apostolic age.</p>

+

+<p class="tdc"><span class="gesspert">1&nbsp;CORINTHIANS</span> xiii.&nbsp;8.</p>

+

+<p class="bq"><i>Charity never faileth; but whether there be

+prophecies, they shall fail; whether there be

+tongues, they shall cease; whether there be knowledge,

+it shall vanish away.</i></p>

+

+<p>Few things have been productive of more

+confusion and mischief, in society as connected

+with religion or in Churches, than a pretension

+to the immediate inspiration or miraculous

+teachings of the divine spirit, or to a special

+intimacy with the invisible world, in the ordinary

+ages of Christianity. But strange as it

+may seem, some have risen up in every age and

+almost or quite every Christian Country, who

+have pretended to an immediate call from heaven,

+and immediate inspiration of the holy Ghost.

+The same call and the same inspiration or miraculous

+influence precisely as the Apostles, though

+perhaps, not in so full a measure. Such pretenders

+too have never failed to collect followers;

+some more and some less. As the consequence,

+<span class="pagenum" id="p368">[p.&nbsp;368]</span>

+they have broken up the regular and stated worship

+of God, the peace and order of society as

+far as they prevailed: have made divisions and

+separations in Religion: and been the direct

+cause of errors, hatred, animosity, confusion, and

+impiety. To compute the degree of mischief

+done to the best of all causes, that of Virtue and

+piety, by such pretenders, is beyond man&rsquo;s power.

+For nothing, like this, tends so directly to

+destroy all rational piety, and to throw a discredit

+on all the Redeemer&rsquo;s interest and kingdom.&mdash;&mdash;What

+will be attempted, therefore, in the present

+discourse, will be to prove, by clear and conclusive

+arguments from scripture, reason, and

+fact, that there has been no immediate inspiration

+or miraculous teachings of the divine spirit

+since the Canon of scripture was closed, or since

+the Apostolic days.&mdash;Then some objections will

+be invalidated;&mdash;and some cautions offered to

+prevent any abuse of the subject;&mdash;After which

+a very brief improvement will follow, and close

+the whole.</p>

+

+<p>The chief thing intended, is to prove by clear

+and conclusive arguments from scripture, reason,

+and fact, that there has been since the Apostolic

+age, no immediate inspiration, or miraculous

+teachings of the divine spirit.</p>

+

+<p>This subject is of high importance in regard

+to the interests of morality, as well as of Religion.

+For all pretences to heavenly Visions&mdash;dreams&mdash;immediate

+impulses from the holy

+Ghost&mdash;miraculous gifts&mdash;direct and special

+communications with the world of spirits&mdash;and

+messages from the exalted Mediator usually terminate

+to the disadvantage of Morality, as well

+as dishonour of pure Religion. Whatever indeed

+<span class="pagenum" id="p369">[p.&nbsp;369]</span>

+injures the one, equally injures the other

+also. Because both are most intimately connected.

+There can be no Religion of the right kind

+without morality. And Morality, which is not

+supported and strengthened by religious principles,

+is not to be depended upon.&mdash;What I have

+to prove is that all pretence, in the ordinary ages

+of Christianity, to any immediate inspiration or

+miraculous influence of the divine spirit is ill-founded&mdash;can

+be nothing short of gross delusion

+and imposture&mdash;is mere

+<span class="wsnw">fanaticism<a id="d18_fna1"></a><a class="fnanchor" href="#d18_fn1">[1]</a>&mdash;and</span> the

+surest mark, which can be exhibited, of false

+Teachers, and mistaken notions of Religion.&mdash;Before

+I proceed to the proof of this, it may be

+necessary, in order to prevent misapprehension

+and all wrong ideas of the subject, to state, in as

+plain words as can be used, what kind of divine

+aid or influence the Christian Minister, and the

+people of God may look for and hope to enjoy;

+and what they actually experience. That the

+good man, whether Minister of the Gospel, or

+private Christian may depend on, and hope

+for the gracious assistances, or kind influences

+of the holy Ghost, in the way of means,

+is certainly a scripture-doctrine: a great support

+and rich consolation in times of distress, darkness,

+and doubts, and can be witnessed to by joyful

+<span class="pagenum" id="p370">[p.&nbsp;370]</span>

+experience.&mdash;I believe as fully in the doctrines

+of the gracious influence, of the spirit of

+God, as I do in the divinity of the scriptures, or

+reality of Religion. And this gracious influence,

+is distinguished, with most evident propriety, into

+the awakening&mdash;regenerating&mdash;confirming&mdash;and

+indwelling influence of the holy spirit. <i>Paul

+may plant, and Apollos water, but God alone giveth

+the increase. By grace are ye saved. You

+hath he quickened.</i> The grace which saves the

+sinner is free, rich, sovereign grace. God will

+have mercy on whom he will have mercy, and

+compassion on whom he will have compassion.

+It is divine influence which awakens the soul,

+in conviction of sin. It is divine grace which regenerates

+the soul. Divine grace sanctifies it more

+and more, in the use of the appointed means and

+ordinances of God, prayer and other divine institutions.

+And divine grace meetens it for

+glory at last. The internal call of the spirit, is

+the sanctifying work of grace on the soul.&mdash;And

+the faithful Minister of the Gospel, in diligent

+study, prayerfulness, meditation&mdash;reading the

+scriptures, and collecting and comparing divine

+truths, may lawfully hope for and rely on the

+gracious assistances, influences, and motions of

+the holy spirit upon his soul. He may hope for

+divine help to enlighten his mind, to impress upon

+it a deep and affecting sense of divine things,

+to warm his affections, to fix his attention, and

+to enable him to speak forth the words of truth

+and soberness&mdash;to deliver the whole counsel of

+God in the written word, and to speak as a dying

+man, to dying men. This assistance or gracious

+influence, he at times experiences. And

+this is all he can hope for, or that the word of God

+allows him to pray for, or that any one in these

+<span class="pagenum" id="p371">[p.&nbsp;371]</span>

+days, ever hath. The matter he is to deliver is

+in the holy scriptures, which he is carefully and

+duly to collect, and arrange, and unfold. He is

+faithfully, diligently, and painfully to study the

+truths, and doctrines, therein contained, and to

+set them, as far as may be, before his fellow-men,

+in a clear and plain, in a striking and affecting

+light. This is all the influence of grace a Gospel-Minister

+is to expect, or pray for. All beyond

+this, is beyond the word of God, and beyond

+reason; and is either delusion and error,

+or fanaticism, and a heated imagination.&mdash;&mdash;It

+may be added that regular, learned, and faithful

+Gospel-Ministers never pretend to any thing

+further, to any thing more than this <span class="smcap">gracious

+influence</span> now explained. And this, we contend

+is only to be hoped for, prayed for or expected,

+in a close, diligent, painful study&mdash;reading&mdash;meditation&mdash;and

+seeking to understand

+aright the holy scripture, to learn the revealed

+truths of God. We profess to go by nothing

+higher. We allow of no other rule of faith and

+practice. To the <span class="smcap">law</span> and <span class="smcap">testimony</span> is our

+Motto. We say, examine all&mdash;try all&mdash;prove

+all by this standard. By this, all we say&mdash;all

+we teach is to be scrutinized. We disown all

+idea of any <span class="smcap">immediate inspiration</span> or miraculous

+gifts and influence. We come to you,

+my hearers, only with a <i>thus saith the Lord</i> in

+his written word. We come only in the fulness

+of the <i>blessing of the Gospel of Christ; knowing

+only Christ Jesus and him crucified,</i> not in our

+own fulness, or sufficiency, or inspiration. We

+disclaim openly all pretensions to an <span class="smcap">immediate

+call</span> from heaven, as the Apostles had; we pretend

+only to an internal call of the spirit consisting

+in a sanctifying work on the soul; between

+<span class="pagenum" id="p372">[p.&nbsp;372]</span>

+these two calls, there is as wide a difference as

+between any two opposite ideas. And in all ages

+of the Church since the days of the Apostles,

+and among all denominations of Christians the

+miraculous teachings or inspiration of the holy

+Ghost are never pretended to, except by either

+designing Impostors, or self-deceived enthusiasts.

+All pretence of this nature is held by all orders

+of Christians, with the above exception, to be

+imposture, and delusion.</p>

+

+<p><i>In the first place</i>, the scripture states the difference

+between the <span class="smcap">sanctifying grace,</span> and

+<span class="smcap">extraordinary gifts</span> and <span class="smcap">miraculous influence</span>

+of the holy Ghost. It dwells on this

+distinction as a most important one: particularly

+in the first three verses, of this chapter, out of

+which the text is chosen. <i>Though I speak with

+the tongues of men and of angels, and have not Charity,

+I am become as sounding brass, or a tinkling

+Cymbal. And though I have the gift of prophesy,

+and understand all mysteries, and have all knowledge;

+and though I have all faith so that I could

+remove mountains, and have not Charity, I am nothing.

+And though I bestow all my goods to feed the

+poor, and though I give my body to be burned, and

+have not Charity, it profiteth me nothing.</i> Charity

+here is the same as true love to God and man,

+which is the sum and essence of all Religion.

+The <span class="smcap">sanctifying grace</span> of the holy Ghost implants

+this in the soul, when the sinner is born

+again of the spirit of God. The implantation

+of this in the soul is regeneration&mdash;is the new-birth&mdash;or

+spiritual renovation. And this <i>sanctifying

+work</i> of the spirit upon the soul is altogether

+different from the miraculous gifts and influence

+of the spirit; and infinitely above them.

+<span class="pagenum" id="p373">[p.&nbsp;373]</span>

+The Apostle in stating this difference, puts the

+<i>miraculous gifts</i> as high as they possibly could go,

+<i>speaking with the tongues of men and of angels</i>&mdash;the

+<i>gift</i> of prophecy&mdash;<i>understanding</i> all mysteries&mdash;<i>having

+all knowledge</i>&mdash;a <i>miraculous faith</i>, that

+could remove mountains&mdash;<i>bestowing all one&rsquo;s</i>

+goods for beneficent purposes&mdash;and <i>giving the body

+to be burned</i> in defence of religion. The extraordinary

+gifts and miraculous powers of the holy

+Ghost were common at the first setting up of

+Christianity. What they were, we are plainly

+told&mdash;so plainly that we cannot be ignorant.

+They were immediate inspiration,&mdash;prophesying&mdash;speaking

+with tongues never before studied&mdash;healing

+the sick by a word&mdash;raising the dead&mdash;and

+some other extraordinary things. Of these

+we have a particular account in the preceding

+Chapter. The Apostle opens the Chapter with

+informing us that he is about to treat of <i>spiritual

+gifts</i>. These never mean the <span class="smcap">sanctifying or

+renewing grace</span> of the spirit, but always the

+extraordinary, miraculous power of the spirit,

+common in the first age of Christianity, but which

+have long since ceased. <i>Now concerning <span class="smcap">spiritual

+gifts,</span> brethren, I would not have you ignorant.</i>

+Speaking of the miraculous and extraordinary

+gifts of the holy Ghost, the Apostle says,

+<i>the manifestation of the Spirit is given to every man

+to profit withal. For to one is given by the Spirit,

+the word of wisdom; to another the word of knowledge

+by the same Spirit; to another the gifts of healing

+by the same Spirit: to another the working of

+miracles; to another prophecy: to another discernment

+of spirits: to another divers kinds of tongues:

+to another interpretation of tongues.</i> These are

+the extraordinary gifts of the spirit, common

+in the Apostolic age, and called the <span class="smcap">baptism</span> of

+<span class="pagenum" id="p374">[p.&nbsp;374]</span>

+the holy Ghost, by John the baptist, by Christ,

+and by his Apostles. <i>This was the manifestation

+of the Spirit given to every man to profit withal.</i>&mdash;Every

+man, that is, who had these spiritual gifts

+was to use them for the profit and edification of

+others. And he knew he had them, by being

+enabled to work miracles, to actually heal the

+sick&mdash;to foretel future events&mdash;to speak with

+tongues never before studied, and to raise the

+dead. For actually working miracles is the only

+way a person can know himself, or show to

+others that he has <span class="smcap">spiritual gifts.</span> These

+miraculous gifts now have no existence in the

+Christian Church. They ceased when unnecessary.

+And inspiration ceased when the canon

+of scripture was completed. These miraculous

+gifts and inspiration the Apostles and first Christians

+had. This is clear from the whole scripture.

+And accordingly, Mark xvi.&nbsp;20, it is said,

+<i>And they went forth, and preached every where,

+the Lord working with them, and confirming the

+word with signs following.</i> Again&mdash;Heb. ii.&nbsp;3,

+4. <i>How shall we escape if neglect so great salvation,

+which at the first began to be spoken by the

+Lord, and was confirmed unto us by them that heard

+him; God also bearing them witness, both with

+signs, and wonders, and with divers miracles, and

+gifts of the holy Ghost, according to his own will?</i></p>

+

+<p>2dly. That these signs, or extraordinary gifts

+and miraculous powers of the holy Ghost were

+to cease, and not to abide in the Church is declared

+in so many words in the text. <i>Charity

+never faileth, but whether there be prophesies, they

+shall fail, whether there be tongues, they shall cease,

+whether there be knowledge it shall vanish away.</i>

+The Apostle uses a variety of very lively and expressive

+<span class="pagenum" id="p375">[p.&nbsp;375]</span>

+terms to shew that <span class="smcap">all</span> miraculous gifts

+of the spirit were to cease, and not to continue in

+the Church. They shall fail. They shall cease.

+They shall vanish away. No language can prove

+to us that no such gifts are possesed by Ministers

+and Christians, in the ordinary ages of Christianity,

+if this do not. They are to be done away&mdash;to

+be no more. But the graces of the spirit, or

+holy tempers of the Gospel are to continue forever.&mdash;<i>But

+now abideth faith, hope, and charity,

+these three, but the greatest of these is charity.</i> Immediate

+inspiration, or immediate Calls from

+God ceased then, when the Gospel-State of things

+was fully arranged, and the holy Scriptures finished

+by the Apostles.&mdash;&mdash;</p>

+

+<p>3dly. Miraculous gifts and endowments, immediate

+inspiration and calls were unnecessary after

+the Scriptures were finished, and the Gospel

+kingdom was full arranged, and therefore were

+discontinued. At the beginning of the Gospel

+kingdom, they were absolutely necessary to prove

+the truth of Christ&rsquo;s mission&mdash;and the mission of

+his Apostles,&mdash;and to spread among all nations

+the glad tidings of the Gospel. No evidence of

+Christ&rsquo;s mission, could be so good, suitable, or

+powerful with all orders of men, as miracles.

+They were a species of proof adapted to all capacities,

+and suited to work conviction upon all

+minds. The unlearned as well as the learned

+could judge of them. No brilliancy of genius,

+or extent of erudition was necessary to see their

+force. All persons, who had the external senses,

+eyes and ears, could judge of them. But when

+once confirmed and established, Religion needs

+them not. And if it need them not, they will not be

+repeated, or continued. For God does nothing

+<span class="pagenum" id="p376">[p.&nbsp;376]</span>

+in vain; neither will he exert his almighty power

+when it will answer no good and valuable

+purpose, much less where it could manifestly be

+of very great disservice to the cause of truth.

+Besides, the Apostle prefers the <i>graces</i> or sanctifying

+operations, far above the miraculous gifts

+of the spirit.&mdash;<i>And now show I unto you a more excellent

+way.</i></p>

+

+<p>4thly. If any Christians or Ministers of the

+Gospel in the ordinary ages of Christianity have

+the extraordinary gifts or miraculous teachings

+and powers of the holy Ghost, his immediate inspiration,

+they would be <span class="smcap">infallible guides</span> in

+things of religion, both doctrines and worship.

+They would be so, as much as, and precisely in

+the same sense as the Apostles. But to admit

+that all real Christians, or true Gospel-Ministers

+are <i>infallible guides</i> in the Church, would be to

+admit a principle dangerous to the very existence

+of all religion, and which would inevitably overturn

+the whole Gospel. To admit that Christ&rsquo;s

+true ministers, or that private Christians are

+<i>immediately inspired,</i> as the Apostles were, is to

+admit that they are <i>infallible guides.</i> Then we

+can no more dispute them, or object against any

+thing they preach&mdash;or say&mdash;or do than we can

+against the holy Apostles. Every word they

+speak under this inspiring influence of the holy

+Ghost, is authentic. Every tenet which they

+advance is as true as the <span class="smcap">four gospels,</span> and has

+the broad seal of heaven upon it. If this be the

+case, we ought to obey them, and to receive every

+word they say, as fully as we do the holy

+Scriptures, or the Saviour himself. This being

+the case, all they deliver is inspired truth&mdash;the

+revealed will of God; and it is at our peril to

+<span class="pagenum" id="p377">[p.&nbsp;377]</span>

+disbelieve. But can this be so? Then <i>these inspired</i>

+Christians or Ministers can make, or unmake

+Scripture at pleasure:&mdash;can abolish ordinances&mdash;can

+erect a new <i>dispensation</i>&mdash;can act

+in God&rsquo;s stead.&mdash;Then all must bow before them.

+Churches must fall; human learning must fall&mdash;ordinances

+and stated worship of God disappear,

+if they say so.&mdash;But such pretenders to immediate

+inspiration and miraculous gifts must prove

+their pretensions. We deny them. We boldly

+affirm that there is no such thing on earth as any

+person or persons, man or body of men having

+the immediate inspiration and miraculous gifts

+of the spirit, as the Apostles had. We have a

+right from scripture to say so. If any pretend to

+have, we demand of them to prove it. They

+must not say so, unless they can show it to us.

+We challenge them to come forward and prove

+it. We dare not, out of reverence to the scriptures,

+and the author of our holy Religion, take

+their word for it. It would be impiety in us to

+do it&mdash;horrible wickedness to countenance or

+credit such high pretences. They must prove

+their claims, as the Apostles did, by <span class="smcap">works</span>&mdash;by

+<span class="smcap">miracles.</span> No other proof is admissible.

+When they do this, we will bow before them.

+We will credit them. But until they do, we are

+bound to hold them as <i>deceivers</i> and <i>impostors.</i>

+All pretence now in this age of Christianity to

+<i>immediate inspiration</i>&mdash;to <i>miraculous powers and

+teachings,</i> where no evidence is given, to confirm

+such pretence, is blasphemy. When your own

+Ministers of the Gospel pretend any such thing,

+my hearers, that moment reject them as impostors,

+as deceivers, or believe them under an awful

+self-delusion. This is a point of the highest

+<span class="pagenum" id="p378">[p.&nbsp;378]</span>

+moment; we will do to attend most critically

+to it; and once for all fix our opinion.</p>

+

+<p>5thly. Another proof that the extraordinary

+gifts and inspiration or miraculous teachings of

+the holy Ghost, have ceased is, that they would,

+if continued, defeat their own purpose. They

+would intirely supersede all study, all learning&mdash;all

+diligence, and pains to understand the Scriptures,

+or to acquire useful knowledge. They

+would then befriend an indolent temper and

+nourish pride and self-conceit. They had not

+this effect upon the Apostles, but the opposite,

+because they were <i>peculiarly</i> raised up to propagate

+over the world, a new religion. They had

+not time to study or learn the various languages

+of the nations among whom they were sent to

+preach the Gospel. They had every thing to

+call forth all their exertions. But we are in a

+very different situation. And he that hath eyes

+to see, must know that we are.&mdash;&mdash;Besides, make

+the supposition, that miracles were constantly repeated,

+the question is asked, how could we distinguish

+them from the common stated operations

+of the laws of nature? If you saw every

+day the dead raised, as you do the sun rise and

+set, and heard the dumb speak&mdash;or perceived a

+voice evidently from heaven, how could you

+know what is a miracle, and what is not? The

+continuance of the miraculous gifts in the Church,

+would defeat itself&mdash;would bring all things into

+confusion&mdash;would open a door to all vain-conceited,

+self-opinionated men to do mischief&mdash;would

+render useless the word of God&mdash;would take away

+the <i>chief reasons</i> for reading it&mdash;would feed

+pride&mdash;would promote self-importance&mdash;and be a

+source of endless contention.&mdash;With what important

+airs would the pretender to immediate inspiration

+<span class="pagenum" id="p379">[p.&nbsp;379]</span>

+come forth to mankind, and demand,

+as a tyrant over their consciences, implicit obedience!</p>

+

+<p>6thly. If persons have this <i>immediate inspiration</i>

+and miraculous teachings of the holy Ghost,

+they could not be tried by the written word of

+God. They would be above it&mdash;might add to

+it&mdash;and take from it, at will. They might set

+it wholly aside. The consequence would be the

+scriptures never could be completed. But we

+know they are completed. How do we know

+this? Where is the text which tells us this?

+How do we know but that there may be more

+<i>revelations</i> from God, by dreams&mdash;visions&mdash;impressions

+extraordinary upon the mind&mdash;by immediate

+inspiration?&mdash;We have clear, full, and

+undeniable proof, in these remarkable words at

+the end of scripture. <i>For I testify unto every man

+that heareth the words of the prophesy of this book,

+if any man shall add unto these things, God shall

+add unto him the plagues that are written in this book.

+And if any man shall take away from the words of

+the prophesy of this book, God shall take away his

+part out of the book of life, and out of the holy city,

+and from the things which are written in this book.

+He who testifieth these things, saith surely, I come

+quickly. Amen, even so come Lord Jesus.</i> Here

+is a plain, proof, that no person since the Canon

+of scripture was closed, is inspired to reveal to

+us, or to tell us, by the spirit&rsquo;s infallible teachings,

+the will of God. No person therefore has

+been <i>inspired immediately</i> since the Apostolic age.

+We may not add to, or take from the <i>revealed

+will</i> of God. But if any be inspired immediately,

+or speak as the holy Ghost moves them&mdash;if

+what they deliver, under such supposed inspiration

+<span class="pagenum" id="p380">[p.&nbsp;380]</span>

+be immediately handed in to them, both

+matter and words, as in the case of the Apostles,

+they may of right add to, or take from the standing

+revelation of God&rsquo;s will. And we are as

+much obliged to hear them, as to hear Moses

+and the prophets, Christ and the Apostles.</p>

+

+<p>7thly. The scripture declares to us, it is a

+<span class="smcap">sufficient</span> rule of itself, in all matters of belief

+and practice. While I plead the intire

+sufficiency of scripture, I am pleading its honours&mdash;I

+am pleading a most important protestant

+doctrine against all human additions, supplements,

+traditions and commandments. It

+has then every doctrine&mdash;every truth&mdash;every

+duty&mdash;every promise&mdash;every hope&mdash;every threatening&mdash;every

+motive&mdash;every call which can be

+needful, or useful to furnish for all good works

+on earth and happiness in heaven. It has whatever

+is requisite either for the edification of the

+saint&mdash;the conviction and conversion of the sinner,

+the benefit of man and glory of God in the

+way of instruction, direction, exhortation, or

+command. There is no superfluity or defect in

+its ordinances, its laws, its prospects, its invitations,

+its warnings, its offers, and consolations.

+If it should please the Supreme Being to give us a

+Revelation at all of his mind and will, and of our

+duty and obligations; he would give, a full one&mdash;a

+proper one containing nothing redundant,&mdash;a

+sufficient one lacking nothing&mdash;one that

+would, all things taken into view, the state

+of the world, the nature of man, and his own divine

+nature, be the best which could be given.

+We may foolishly object and say it contains too

+much, or too little&mdash;is vague and indefinite in

+its statement of doctrines&mdash;is not worded with

+<span class="pagenum" id="p381">[p.&nbsp;381]</span>

+legal precision&mdash;is too full of narrative, or too

+sparing. But we are not competent judges

+when a divine revelation is just as it should be.

+We must rest satisfied that God is always guided

+by infinite wisdom, knowledge, and goodness.

+It was at his mere sovereign pleasure,

+whether to vouchsafe a revelation of his will to

+man, or to leave him to the sole guidance of reason

+in matters of Religion, and to the fatal effects

+of his Apostacy. But when he determined

+upon granting him one, he was bound by his

+eternal attributes, wisdom, knowledge and goodness

+to grant one clear, full, and sufficient: to

+be an infallible guide&mdash;to be above all others&mdash;and

+to be always regarded, as the only standard

+of truth and duty. Would we, then, know

+who, and what God is&mdash;who and what his son,

+our Saviour is, what our duty is, what the nature

+of religion is, or any part of it&mdash;what doctrines

+are to be admitted, what the divine ordinances

+are, we are to consult and hearken to

+this infallible guide. All controversies are to be

+decided by it. All schemes of religion to be examined

+by it. All our consciences to be regulated

+by it. All our hopes as Christians, all our

+views and inward exercises&mdash;all impressions that

+may, from time to time, be made upon our minds

+are to be tried by it.&mdash;That it is a sufficient and

+perfect rule&mdash;the <span class="smcap">primary</span> rule by which all

+spirits, or supposed light are to be tried is plain

+from the following passages. <i>The law of the

+Lord is perfect converting the soul: the testimony

+of the Lord is sure making wise the simple: the

+statutes of the Lord are right rejoicing the heart:

+the commandments of the Lord is pure enlightening

+the eyes: the fear of the Lord is clean enduring

+forever; the judgments of the Lord are true and</i>

+<span class="pagenum" id="p382">[p.&nbsp;382]</span>

+<i>righteous altogether. More to be desired are they

+than gold, yea, than much fine gold: sweeter also

+than honey or the honey-comb.&mdash;Thy word is a lamp

+unto my feet, and a light unto my path.&mdash;O how love I

+thy law, it is my meditation all the day.&mdash;How

+shall a young man cleanse his ways, by taking heed

+thereunto according to thy word.&mdash;If they hear not

+Moses and the prophets, neither will they be persuaded

+though one should rise from the dead.&mdash;The

+words that I speak to you, they are life and spirit.&mdash;Lord

+to whom should we go for thou hast the words

+of eternal life?&mdash;And that from a Child thou hast

+known the holy scriptures, which are able to make

+thee wise unto salvation through faith in Jesus

+Christ.&mdash;All scripture is given by inspiration of

+God and is profitable for doctrine, for reproof, for

+correction, for instruction in righteousness: that the

+man of God may be perfect, thoroughly furnished unto

+all good works.</i>&mdash;Is it possible for language more

+fully to declare that the scripture is intirely sufficient

+for our direction in the way to happiness,

+or our only infallible guide? That they are so,

+is likewise evident from their being represented

+as a <i>treasure,</i> as <i>precious,</i> as <i>sweet,</i> as <i>light,</i> and

+<i>glory,</i> and the <span class="smcap">holy</span> scriptures, and from our being

+commanded not to make it of none effect by

+our traditions, and not to add so much as one

+word to it, or to take one word from it, in the

+affecting passage cited, under the last argument.

+Now if the word of God, as we usually

+term the scriptures, be such a full, sufficient, and

+perfect guide in things of Religion, in faith and

+practice, in doctrine and duty, then it will follow

+that since the canon of scripture was closed,

+no one man, body of men or person on earth has

+been <i>divinely inspired</i> as the Apostles were immediately,

+or favoured with the miraculous

+<span class="pagenum" id="p383">[p.&nbsp;383]</span>

+teachings of the holy Ghost. If we have a full

+and complete standing Revelation, there can be

+no need of any miraculous teachings, or immediate

+inspiration. If we have a guide above the

+word of God, it must be because that is an imperfect

+and defective rule. There cannot be two

+perfect guides, scripture and spirit. One or the

+other must be superior; be the primary and only

+infallible guide. They cannot be both equal

+in authority. If, then, any have the inspiration

+of the holy Ghost, or only speak as they are moved

+and impelled or driven thereto, the word of

+God is made of none effect, is wholly set aside,

+and is to be understood and interpreted by that

+spirit. There is then no immediate inspiration

+of the holy Ghost in this age of Christianity.</p>

+

+<p>8thly. The last argument which will now be

+mentioned to prove that no person or body of

+men since the scripture was completed by the

+Apostle John, in his Apocalypse ever had the

+immediate inspiration or <i>infallible</i> leadings and

+guidings of the holy Ghost is that we are commanded

+to try the spirits whether they be of God

+or not, and from the directions given to Ministers

+of Christ, to study, meditate, and read,

+and the frequent descriptions of their qualifications

+to minister in holy things. We are expressly

+commanded to try the spirits whether they be

+of God or not. <i>Beloved, believe not every spirit;

+but try the spirits whether they be of God, because

+many false prophets are gone out into the world.</i>

+We are here forbidden to  believe every pretence

+to an immediate call from God, as a true Gospel-Teacher.

+For there are <i>false</i> prophets. We are

+not to admit or wish success to every pretender to

+the honourable work of a Gospel Minister.

+<span class="pagenum" id="p384">[p.&nbsp;384]</span>

+Why, <i>because many false prophets are gone out into

+the world.</i> Their object is to deceive and lead

+people from the truth. By their fruits we are

+to know them. We, as Christians, are to try

+them and their doctrines. What rule of trial is

+given us? There must be an <i>infallible</i> one. The

+very command to try them, necessarily implies

+that we have a rule, by which to do it, a true, an

+<i>infallible</i> rule. We have so: and that is the

+written word of God. It will be readily acknowledged

+by all, it is presumed, that <i>false</i>

+Teachers and <i>false</i> prophets have always been in

+the world, to perplex and disquiet the minds of

+God&rsquo;s people, and to sow discord among brethren.

+And certainly there is no rule by which

+to try, detect, and discard such, but the written

+word. Here we must hold. Here we must

+build, or we are gone. We have no certain

+guide <span class="smcap">within</span> us to direct us in the trial of the

+spirits.&mdash;&mdash;Further, Gospel-ministers are commanded

+to study&mdash;to read&mdash;to pray&mdash;to be

+wholly devoted to study&mdash;to hold fast to the form of

+sound words&mdash;to oppose error&mdash;to be workmen

+that need not to be ashamed, rightly dividing the

+word of truth&mdash;to give a portion to all in due

+season:&mdash;their qualifications likewise are largely

+described&mdash;they are required to make full proof

+of their Ministry&mdash;to take heed to themselves and

+their doctrine, that they may as instruments, save

+themselves and them that hear them. But if

+they have the miraculous teachings, light, guidance,

+and immediate inspiration of the holy

+Ghost, how absurd would all this be! how useless!

+It would be folly in the extreme.&mdash;&mdash;The

+conclusion of the whole is that no man, no sect,

+no Communion of Christians, no body of men,

+no person male or female, have now, or ever had,

+<span class="pagenum" id="p385">[p.&nbsp;385]</span>

+since the canon of Scripture was closed, or ever

+will have to the end of the world, the <span class="smcap">immediate

+inspiration,</span> or miraculous teachings, leadings,

+and guidance of the holy Ghost, as the

+Apostles had. Consequently all pretenders to

+this, are either <span class="smcap">deceivers</span> or <span class="smcap">deceived</span>.&mdash;It will

+be sufficient to add here, that in the various ages

+of the Church, some have risen up with pretences

+to immediate inspiration, and have unhappily

+diffused abroad fanaticism and delusion.&mdash;It would

+be easy to mention many instances of a striking

+nature. But this would swell this discourse to

+too great a size. Every one who will be at the

+pains, or has leisure to consult any good ecclesiastical

+history, will see for himself the follies, the

+errors, and the blasphemies of such pretenders.

+While we remark this, we cannot but lament the

+evil done to the cause of Christianity by them.

+As a gratification of spiritual pride, man is prone

+to avow that there subsists between him and

+the invisible world, a peculiar intimacy, that extraordinary

+<span class="smcap">celestial</span> communications are made

+to him. The ignorant, being fond of what is

+marvellous, or has the air of being extraordinary,

+embrace the wild notions broached by pretenders

+to inspiration, and heedlessly follow them; admire

+them;&mdash;and resort to them, contrary to all

+reason&mdash;and to the tender entreaties of the wise

+and reflecting. Time has always disproved such

+claims to miraculous teachings. And the delusions,

+excited by them, die away. Happy is it

+for man, that this is the case.&mdash;&mdash;</p>

+

+<p>In the Roman catholic Church, there has

+been often, among some of its orders, on particular

+occasions, where interest was greatly concerned,

+high pretence to miraculous powers.

+<span class="pagenum" id="p386">[p.&nbsp;386]</span>

+And the common people, in the Roman catholic

+countries being extremely ignorant, have fully

+believed in the existence of such powers. But

+when their pretended miracles have been closely

+inspected, and critically examined, they have uniformly

+been discovered to be mere cheat, and

+imposture. The <i>man of sin</i> is to be known by

+lying wonders. The pretence of miraculous

+powers is a mark of Antichrist. Many of the

+Romish writers describe with much pomp of language

+the number and greatness of their miracles.

+St. Paul speaking of Antichrist, says, <i>Even

+him whose coming is after the working of Satan,

+with all power, and signs, and lying wonders, and

+with all deceivableness of unrighteousness.</i> Lying

+wonders&mdash;fictitious miracles characterise the superstition

+of the Romish Church.</p>

+

+<p>The immediate inspiration of the holy Ghost

+ceased, when the canon of scripture was closed.

+But it is generally believed that the <i>power</i> of

+working miracles was continued some longer,

+and gradually was withheld, till at length, in the

+age, or age but one next to the Apostles, it was

+wholly withdrawn from the Church, as unnecessary.

+It is the general opinion that the age

+of miracles ended next, or next but one after

+the Apostolic age. It is impossible however from

+ecclesiastical history, to determine precisely the

+very point of time, when the power of working

+signs and wonders ceased. But from the arguments

+above alledged, it seems that <i>divine inspiration</i>

+ended when the scripture was compleated.

+I make a distinction between <i>divine immediate

+inspiration,</i> and the other extraordinary gifts of

+the holy Ghost. And such a distinction, it is apprehended,

+is founded in reason. It might be

+<span class="pagenum" id="p387">[p.&nbsp;387]</span>

+necessary that the one should be continued longer

+than the other. The general opinion is well

+expressed by a justly celebrated ecclesiastical historian,

+who refers to several learned authors, as

+witnesses. &ldquo;It is easier,&rdquo; says he, &ldquo;to conceive

+than to express, how much, the miraculous

+powers, and extraordinary gifts, which were displayed

+in the ministry of the first heralds of the

+Gospel, contributed to enlarge the bounds of

+the Church. These gifts, however, which were

+given for wise and important reasons, began

+gradually to diminish in proportion, as the reasons

+ceased, for which they were conferred.

+And accordingly when almost all nations were

+enlightened with the truth, and the number of

+christian Churches increased daily in all places,

+then the miraculous gift of tongues began gradually

+to decrease. It appears, at the same time,

+from unexceptionable testimonies, that the other

+extraordinary gifts, with which the omnipotence

+and wisdom of the Most High had so richly endowed

+the rising Church, were in several places

+continued, during this,&rdquo; the age next after the

+Apostles. And perhaps we may, upon sufficient

+testimony, believe that miraculous powers were

+not wholly withdrawn from the Church till, in

+the third Century, though it was seldom, indeed,

+that any were enabled to perform miracles, in

+this age.&mdash;With respect to the <i>miraculous Cross,</i>

+as it is called, which the Emperor Constantine

+solemnly declared he had seen in the air, about

+noon, I cannot believe that God, interposed by

+such a stupendous miracle to establish the wavering

+Faith of the Emperor.&mdash;I join in opinion

+with those who consider this famous Cross as a

+vision presented to the Emperor in a dream, with

+the remarkable inscription, <span lang="la">hac vice,</span> that is, <i>in

+this Conquer</i>.&mdash;&mdash;</p>

+

+<p><span class="pagenum" id="p388">[p.&nbsp;388]</span>

+The second thing proposed, was to invalidate

+the objections which may be made on this

+subject.&mdash;There is but one thing which can be

+said to favour the idea that Christians and Christian

+Ministers are endowed, in the ordinary ages

+of the Gospel, with divine inspiration, and the

+immediate miraculous teachings of the holy

+Ghost, and that is, these are often mentioned in

+the word of God. Pretenders to <i>immediate inspiration</i>

+and a <i>heavenly call,</i> in an extraordinary

+manner, as the Apostles and first heralds of the

+Gospel had, keep themselves in countenance,

+and deceive themselves by applying all the promises,

+which were peculiar to <i>these,</i> to themselves.

+They are, we know, many texts of scripture

+which speak of a <i>miraculous faith</i>&mdash;of direct inspiration&mdash;and

+of other extraordinary <i>spiritual

+gifts.</i> These we contend, and for the reasons

+and arguments adduced and illustrated in this

+discourse, were peculiar to the Apostles, and

+Christians in the Apostolic, and next ages.&mdash;When

+Jesus Christ, first opened his Gospel kingdom,

+he endowed his disciples with the power of

+working miracles. <i>As ye go,</i> says he, <i>preach,

+saying the kingdom of heaven is at hand&mdash;heal the

+sick&mdash;cleanse the lepers&mdash;raise the dead&mdash;cast out

+devils&mdash;freely ye have received, freely give.</i>&mdash;But

+in process of time these miraculous powers, as

+it would be natural to expect, considering what

+human nature is, and always has been, were

+grossly perverted to mercenary and selfish purposes.

+Simon the sorcerer wanted to purchase

+them with money, in the Apostle&rsquo;s day, that he

+might aggrandize himself, and make <i>gain.</i> And

+in about an age after this, they were actually

+made merchandise of, if credit may be given to

+the most respectable witnesses.&mdash;Christ told his

+<span class="pagenum" id="p389">[p.&nbsp;389]</span>

+inspired Apostles that they had no need of study&mdash;that

+the holy Ghost, by its movings on their

+souls, would impart to them what they should

+deliver, or preach, and especially when arraigned

+before civil magistrates. <i>But when they,</i> continues

+the Redeemer, <i>shall deliver you up, take

+no thought, how or what ye shall speak, for it

+shall be given to you, in that very hour, what ye

+shall speak. For it is not ye that speak, but the

+spirit of your father which speaketh in you.</i>&mdash;Again,

+<i>But when they shall lead you, and deliver

+you up, take no thought before hand what

+ye shall speak; neither do ye premeditate: but

+whatsoever shall be given you in that hour, that

+speak ye: for it is not ye that speak, but the holy

+Ghost.</i> This promise hath no reference, not even

+the remotest, to Ministers of the Gospel, in the

+ordinary ages of Christianity, but was spoken

+immediately to the <i>special</i> disciples or Apostles of

+our Lord. To them therefore it belongs, and

+to no others. They were, on particular occasions,

+immediately supplied from the holy Ghost,

+both with words and thoughts. They therefore

+were forbidden to take thought before hand, or

+to study, and premeditate. Premeditation or

+study was altogether unnecessary for them.

+The spirit of God immediately gave them the

+matter to be spoken, and the language in which

+it was to be spoken. For ministers of the blessed

+Jesus, or private Christians to take this promise

+to themselves in the ordinary ages of the

+Gospel is an awful perversion of scripture&mdash;is

+presumption&mdash;is meddling with that, to which

+they have no right. The great reasons why

+they are not <i>thus inspired,</i> or why they have no

+interest in this promise, have been largely considered

+in this discourse: and, I trust, made clear

+to all, who have eyes to see, or ears to hear.&mdash;</p>

+

+<p><span class="pagenum" id="p390">[p.&nbsp;390]</span>

+A miraculous faith is spoken of, in these

+two following passages. <i>And the Lord said, if ye

+had faith as a grain of mustard seed, ye might say

+unto this sycamine tree, be thou plucked up by the

+root, and be thou planted in the midst of the sea;

+and it should obey you.&mdash;And though,</i> says Apostle

+Paul, <i>I have all faith, so that I could remove

+mountains.</i> This kind of faith was peculiar to

+the Apostles, and Christians in the first ages.

+A faith of miracles is totally different from a saving

+Gospel-faith. If we could make them one and

+the same, we confound two things which are

+wholly different, contradict the scripture, and

+shew our own ignorance. If we would rightly

+understand, and not pervert scripture to our own

+destruction, as many do, we must look at the occasion,

+connexion, the persons of whom, or to

+whom the words are spoken, or the promise made.

+The root of almost all delusions, and pretences

+to immediate inspiration, or miraculous teachings

+and gifts is, persons now apply to themselves,

+what was only true of, or applicable to

+the Apostles, and primitive Christians; or

+Christians in the age of the Apostles. This misapplication

+of scripture has been a fruitful source

+of error and mischief in religion.&mdash;&mdash;</p>

+

+<p>Having removed the objections which might

+occur on this subject, I shall add a caution or

+two, which all ought to remember.&mdash;&mdash;</p>

+

+<p>1stly. And we ought always to beware of taking

+scripture contrary to its intention, and making

+it speak any thing we please; and never

+confound the <i>sanctifying grace,</i> with the <i>extraordinary

+gifts</i> and <i>miraculous powers</i> of the holy

+Ghost. The <i>graces</i> of the spirit, and the <i>gifts</i> of

+the spirit are altogether different&mdash;there were

+<span class="pagenum" id="p391">[p.&nbsp;391]</span>

+the <i>gifts</i> in the Apostolic days, where there were

+not the <i>graces,</i> or a holy heart and holy life. And

+in the ordinary ages of the Gospel, where there are

+no <i>spiritual</i> and <i>holy</i> tempers of heart. Gifts

+are highly to be valued&mdash;are not to lift up the

+possessor of them with spiritual pride; but

+are imparted for the good of the Church. But

+the <i>best gifts</i> are far short of the least spark of

+<i>sanctifying grace.</i></p>

+

+<p>2dly. Be cautioned about your notions of a

+Gospel-Minister, and his qualifications. He

+is not qualified for the office and duty or work,

+by <i>any miraculous gifts</i> or <i>immediate inspiration.</i>

+None can pretend to this except from ignorance&mdash;or

+pride&mdash;or self-conceit&mdash;or delusion.</p>

+

+<p>3dly. Stand in horror at the bare idea of any

+one pretending to any guide in religion superior

+to the word of God; or laying claim to miraculous

+gifts and inspiration.&mdash;Bid him who

+pretend this, to prove his pretence by the necessary

+arguments&mdash;<span class="smcap">actually working miracles</span>:&mdash;or

+retire in haste from him as a deluded

+man, or base impostor&mdash;&mdash;<i>And then if any

+man shall say to you lo! here is Christ: or lo! he

+is there; believe him not.&mdash;For false Christs, and

+false prophets shall rise, and shall show signs and

+wonders to seduce if it were possible even the elect.</i></p>

+

+<p>A very brief improvement will conclude the

+discourse.&mdash;&mdash;</p>

+

+<p>Hence learn the duty of trying the spirits.

+<i>Beloved, believe not every spirit: but try the spirits

+whether they are of God; because many false

+prophets are gone out into the world.</i> What friendly

+advice is this! How absolutely necessary!

+<span class="pagenum" id="p392">[p.&nbsp;392]</span>

+Try them. Try all who pretend to come with

+a new religion&mdash;a new faith&mdash;a new order, who

+profess to be <i>immediately inspired of God.</i> Such

+there have been in all ages. To the law and

+Testimony: here is your rule&mdash;a certain rule&mdash;an

+infallible rule&mdash;a rule which can never

+change. Be always armed against imposture.

+Again&mdash;&mdash;Learn hence the danger of enthusiasm

+or impulses, visions and impressions on the mind

+of an extraordinary kind. We are all liable to

+be deceived by them. Many have been to their

+ruin. We may be. There is something strange

+something unaccountable in human nature that

+falls in with what claims to come from the God

+of all grace, as a special communication, or direction.

+No man can tell what fanaticism, or a

+heated imagination, or an erroneous conscience

+will do. We may all be given up to believe a

+lie&mdash;strong delusion may be sent upon us. We

+may be amazingly confident in error. Fanaticism

+may be called a kind of religious delirium.

+While then you are under advantages to form

+your religious sentiments, be anxious to do it, on

+the subject now discussed&mdash;and the Christian system

+in general.&mdash;&mdash;May the good spirit of God

+lead us into <span class="smcap">the truth</span> as it is in Jesus. Amen.</p>

+

+<div class="footnotes"><h4 class="tdc">FOOTNOTES</h4>

+<div class="footnote" id="d18_fn1">

+<p><a href="#d18_fna1"><span class="label">[1]</span></a>

+When I use the words fanaticism and enthusiasm in this or

+any of these discourses&mdash;I do not mean to have implied in the

+most distant manner any censure or dislike of the warm and

+rational fervours of Piety, or deep and serious engagedness about

+the all important concerns of Religion. This is sometimes

+the implication. When it is; a real injury is done to

+the cause of God and truth.&mdash;On this point, I am much pleased

+with the following remark of Archbishop <span class="smcap">Secker</span>, Vol. 1.

+Sermon x. page 228. &ldquo;It is an extensively mischievous practice,

+when men join in loose harangues against enthusiasm and

+superstition, without putting in due cautions to distinguish

+them from the most rational feelings of love and marks of respect

+to our Maker, Redeemer, and sanctifier which Christianity

+hath enjoined.&rdquo;</p>

+</div>

+</div>

+

+<p>&nbsp;</p>

+

+<p><span class="pagenum" id="p393">[p.&nbsp;393]</span></p>

+<h3 class="tdc" id="d19"><span class="gesspert">DISCOURSE</span> XIX.</h3>

+

+<hr />

+

+<p class="bq">Sinless perfection unattainable in this Life.</p>

+

+<p class="tdc"><span class="gesspert">1&nbsp;JOHN</span> i.&nbsp;8.</p>

+

+<p class="bq"><i>If we say that we have no sin, we deceive ourselves,

+and the truth is not in us.</i></p>

+

+<p>The great foundation-principles of the Christian

+Religion are so plain in themselves,

+that it would be natural to conclude, that none

+who admit its reality, could be found who should

+be able either to controvert or deny them. For

+the principles of Christian doctrine, which are

+really necessary to salvation, are not only few

+in number, but most clearly revealed, and repeatedly

+urged. To these the Apostle refers

+when he says.&mdash;<i>For when for the time ye ought

+to be teachers, ye have need that one teach you again

+which be the first principles of the Oracles of God.</i>

+<i>These first principles of the Oracles of God</i> are the

+truths, which are obviously essential to the very

+existence of all Religion. There are, according

+to the Apostle, what may be termed with strict

+propriety <i>the first principles</i> of the Oracles of

+God. These may be easily comprehended by

+all, who pay any due attention to the important

+subject of Religion.&mdash;Every art indeed or

+<span class="pagenum" id="p394">[p.&nbsp;394]</span>

+science has, and must of necessity have what may

+be pertinently termed <i>first principles,</i> on which

+all the rest are built, and from which they flow.

+These must be clearly understood, before we can

+arrive at any considerable degree of excellence.

+No where is this more eminently the case, than

+in the science of Religion, the most valuable and

+interesting of all the subjects, to which mankind

+ever paid their attention, or which they were

+ever called, in duty, to examine. But on no

+subject, however, through the depravation of the

+moral powers of the soul, are they so liable to

+fall into pernicious errors. Such, it is conceived,

+is the notion that a <i>sinless perfection</i> is <i>attainable</i>

+in the present state of being.</p>

+

+<p>The words now read, and selected for present

+meditation, most expressly declare that no

+one since <span class="smcap">the fall</span> ever reached, or can in

+this life reach such a state, in which he can with

+truth say, that he commits no sin in thought,

+word, or deed. <i>If we say that we have no sin,

+we deceive ourselves and the truth is not in us.</i> <i>To

+say that we have no sin,</i> is to say that we do not

+offend in heart or conduct against God or his

+law; against the Saviour of the world or his

+Gospel; against our duty to our neighbour or ourselves.

+<i>To say that we have no sin,</i> is to say that

+we are entirely free from any remains of corrupt

+nature, any evil passion or propensity, and

+totally pure as the angels of God in heaven, according

+to the measure of our rational powers

+and faculties.&mdash;Now if we say this, <i>we deceive

+ourselves and the truth is not in us.</i> Being

+puffed up with spiritual pride we are deluded

+by our own vain imaginations, <i>and the truth is

+not in us.</i> We are ignorant of the true doctrines

+<span class="pagenum" id="p395">[p.&nbsp;395]</span>

+of the Gospel. We are building up ourselves

+with a hope, which will mock and disappoint us,

+in the end; and when Eternity shall open upon

+us, we shall find we were far off indeed from sinless

+perfection.</p>

+

+<p>The Apostle, in the foregoing verses, having

+said that <i>God is light,</i> that is, a perfectly holy and

+happy Being, assures us that we cannot have fellowship

+with him, if <i>we walk in darkness</i>;&mdash;and

+that in order to have communion with God, and

+an interest in the all-cleansing blood of Jesus

+Christ, we must <i>walk in the light,</i> the light of

+truth and duty. <i>This then is the message which

+we have heard of him, and declare unto you, that

+God is light, and in him is no darkness at all. If we

+say that we have fellowship with him and walk in

+darkness, we lie and do not the truth. But if we

+walk in the light, as he is in the light, we have fellowship

+one with another, and the blood of Jesus

+Christ, his son, cleanseth us from all sin.</i> But lest

+this expression, <i>cleanseth us from all sin,</i> should be

+perverted, he adds, <i>if we say we have no sin, we

+deceive ourselves, and the truth is not in us.</i> The

+blood of Jesus Christ cleanseth us from all sin,

+as it wholly expiates or washes away the guilt of

+sin. The good man is justified from all sin, but

+he is sanctified but in part.&mdash;The completeness of

+our justified state, as Christians, is urged in the

+next verse. <i>If we confess our sins, he is faithful

+and just to forgive us our sins, and to cleanse us

+from all unrighteousness.</i> But lest this phrase,

+<i>cleansing us from all unrighteousness,</i> should be misunderstood

+or misapplied, he immediately subjoins,

+you are not to conceive that you, when

+freely and fully pardoned, have no remaining

+sin in your hearts: <i>If we say that we have not

+sinned, we make him a liar, and his word is not in us.</i>

+<span class="pagenum" id="p396">[p.&nbsp;396]</span>

+<i>His word is not in us.</i> We know nothing of divine

+truth as we ought to know.&mdash;&mdash;</p>

+

+<p>After thus introducing and opening the

+words&mdash;what is proposed</p>

+

+<p>I. Is to prove from scripture, reason, and experience

+that sinless perfection is not attainable in

+this world.&mdash;&mdash;And&mdash;&mdash;</p>

+

+<p>II. Then, some objections will be obviated.</p>

+

+<p>I. The first thing intended is to offer the arguments

+from scripture, reason, and experience,

+to prove that sinless perfection is not attainable

+in this life.&mdash;&mdash;</p>

+

+<p>We should naturally conclude that no person,

+in his right mind, could believe that he himself

+or others were perfect, wholly free from all remains

+of sin, if there were any just views of the

+strictness of the divine law entertained. But

+there have been found some, in the various ages

+of the Church, who have professed to have arrived

+at the state of such exalted goodness as to

+be as perfect and pure, according to their natural

+capacities, as the angels of God in heaven.&mdash;But

+most full and express is the word of God in

+declaring, that there is no such thing as perfection

+in grace in this world. The passages of

+divine truth, which declare this, are so plain,

+that it is astonishing that any one, who hath a

+real belief in the divinity of the scriptures, should

+ever be able to persuade himself, that sinless

+perfection is among the attainments of Christians

+in this world.&mdash;</p>

+

+<p>The text, we conceive, is so express as to be

+incapable of being construed by the ingenuity of

+man, or the arts of sophistry, to another meaning.

+<span class="pagenum" id="p397">[p.&nbsp;397]</span>

+A talent at perverting scripture, which

+some possess and delight to exercise, frequently

+surprises us with its efforts; and that is misapplied

+and distorted, which we should suppose impossible

+to be misapplied. <i>If we say we have no

+sin, we deceive ourselves, and the truth is not in us.</i>

+To say or believe we have no sin, or have attained

+to a state of perfection in Grace, is to impose

+upon and delude ourselves:&mdash;And that in a very

+high degree. <i>We deceive ourselves.</i> And not

+only so, <i>but the truth is not in us.</i> We do

+not speak <i>the truth,</i> or believe <i>the truth,</i> or know

+<i>the truth</i>. We misapprehend the nature of

+Christ&rsquo;s spiritual Religion, and its plainest and

+most important doctrines.&mdash;Again, <i>if we say we

+have not sinned, we make him a liar, and his word

+is not in us.</i> Than this no language can be more

+strong or peremptory. If we say we have not sinned

+for any given time, or never have sinned, we

+are justly chargeable with imputing to the God

+of truth a falsehood, and his word is not in us&mdash;we

+are destitute of a right knowledge of his law,

+perfections, word, and will. If <i>any person say</i> he

+hath not sinned, suppose for one day, week, or

+month, he <i>makes God a liar, and his</i> divine <i>word

+is not in him.</i>&mdash;The Apostle James perfectly agrees

+with the beloved disciple on this subject.

+He remarks thus: <i>For in many things <span class="smcap">we all</span>

+offend&mdash;<span class="smcap">we offend all.</span></i> If this be so, no mere

+man since the fall, now is, has been, or will be

+sinlessly holy in this life. No man can be found

+who doth not offend in many things. No one

+but daily doth break the divine law in thought,

+word, and deed. If any one can be produced,

+who does not offend <i>in many things,</i> then the

+Apostle James does not speak true. His words

+are; <i>in many things we offend all.</i> To offend is

+<span class="pagenum" id="p398">[p.&nbsp;398]</span>

+to do wrong. All then do wrong in many

+things. St. Paul likewise is most express and

+full in declaring that there is no sinless perfection

+on earth. His words are, <i>for we know in

+part, and we prophesy in part. But when that

+which is perfect is come, then that which is in part

+shall be done away.&mdash;But now we see through a

+glass darkly; but then face to face, now I know in

+part; but then shall I know even as also I am

+known.</i> Here we are told the present state is an

+imperfect state, and that the future in heaven is

+a perfect state, perfect in knowledge, in holiness,

+in all that is excellent. The Apostle carefully

+distinguishes the present and future state of the

+good man. On earth his knowledge is low,

+small, and defective; in heaven it will be full,

+glorious, and perfect.</p>

+

+<p>In the old Testament the same doctrine is

+explicitly revealed. Both the old and new-Testament

+speak one and the same doctrine, and

+both rest on the same divine authority. Eccle.

+vii.&nbsp;20. <i>For there is not a just man upon earth

+that doeth good and sinneth not.</i> Not one man on

+earth is there, who is perfect in goodness. No

+person is shielded with the armour of Virtue,

+as never to transgress any moral rule. No one

+perfect in piety and morality can be produced or

+ever could.&mdash;<i>For</i>, 2&nbsp;Chron. vi.&nbsp;36, <i>there is no

+man which sinneth not.</i> How full and positive are

+these words! Sinless holiness, then, is never

+found on the earth, in a mere man, since the original

+defection from God. It is a plant which

+grows not in these climates of sin, sorrow, and

+pain, disappointments, and burdens. It is only

+found in the peaceful regions of heaven. <i>I have

+seen an end,</i> says David, <i>of all perfection, but thy

+commandment is exceeding broad.</i>&mdash;Job says, that

+<span class="pagenum" id="p399">[p.&nbsp;399]</span>

+our barely attempting to justify ourselves, and

+only professing to be <i>perfect</i> is a full proof of our

+perverseness, and sinful pride and ignorance.

+<i>If I justify myself, my own mouth shall condemn me:

+If I say I am perfect, it shall also prove me perverse.</i>&mdash;Thus

+full is the word of God in declaring

+that sinless perfection is unattainable in this

+life.</p>

+

+<p>2dly. We argue that sinless perfection is unattainable

+in this life, from the purity, spirituality,

+and extent of the divine law. Suppose any

+man, in his high ideas of himself, would pervert

+and misconstrue all the plain and direct scriptures

+now cited to prove that sinless holiness is not among

+the attainments of the most eminently pious

+and virtuous characters, still if he had any

+just knowledge of the divine law, of its strictness&mdash;of

+its demands, and of its spirituality, he could

+not so far deceive himself as to say, he commits,

+or has no sin. The law of God is holy, just,

+and good. It is exceedingly broad or strict. It

+is, like its glorious author, transcendently excellent.

+It reaches to the inmost recesses of the

+soul, to all the thoughts, wishes, intentions, purposes,

+and motions of the heart, as well as to

+the outward actions of the life. It allows of

+no evil desire, propensity, or irregular wish or

+action. It requires all holiness in all kinds and

+degrees; and expressed in all proper ways to

+God;&mdash;to man;&mdash;to self. It requires perfect

+love to God:&mdash;perfect benevolence to man:&mdash;and

+to all beings of a moral nature. And this

+love is to be acted out, in all its proper ways,

+in exact measure, proportion, and perfection.

+It calls upon us to be as perfect in our measure

+as our <span class="smcap">father</span> who is in heaven is perfect. <i>Be

+ye therefore perfect even as your Father which is

+in heaven is perfect.</i></p>

+

+<p><span class="pagenum" id="p400">[p.&nbsp;400]</span>

+The law of God cannot but be perfect, and

+demand of us perfection; full and entire conformity

+to it, in heart, in word, in deed.&mdash;&mdash;Can

+any one pretend to have this perfection? No

+person can pretend to have, who hath any just

+sense either of himself, or of the pure nature and

+strictness of the divine law. He who says that

+he conforms <i>perfectly</i> to this law, in heart, speech,

+and behaviour, must be considered as ignorant

+of the very nature and strictness of the divine

+law, and of what <i>perfect</i> conformity to it means.</p>

+

+<p>3dly. The nature of God and his glorious attributes,

+prove to a demonstration the folly and

+presumption of any professions of, or pretences

+to, a perfect conformity to his will, and moral

+glories. Sinless holiness is being entirely, fully,

+and perfectly conformed to the divine will and

+moral character of God. It is having no wrong

+ideas of him&mdash;his law&mdash;character&mdash;attributes&mdash;word&mdash;glories&mdash;and

+ways: no wrong ideas of

+Jesus or the Gospel: or any of its duties&mdash;precepts&mdash;calls&mdash;offers&mdash;doctrines&mdash;and

+ordinances.

+And in addition to all this; having a

+full belief of, and perfect conformity in heart and

+life to <span class="smcap">them all.</span> For example, as high, and

+exalted, and reverential thoughts of God, of his

+majesty and glory, as we ought to have: as

+much love to, fear and reverence of, trust in,

+and dependence on God as we ought to have:&mdash;as

+much love to the Redeemer, reliance on

+his atonement, and gratitude for his grace, as we

+ought to have. But, my brethren, who alas!

+has a deep sense enough of so much as one duty&mdash;one

+moral obligation, one attribute of the Deity&mdash;either

+his wisdom, power, omnipresence,

+holiness, mercy, or grace, much more of all!&mdash;He

+who says he is perfect, or hath a full, complete

+<span class="pagenum" id="p401">[p.&nbsp;401]</span>

+and perfect conformity to God, to his glorious

+moral character&mdash;to his will: to his son,

+his Gospel, in heart, in life, in word, and in

+thought, is impious and profane, is presumptuous,

+and ignorant of the very nature of duty and

+the divine character.&mdash;&mdash;</p>

+

+<p>4thly. Again, the extreme deceitfulness of

+the human heart, and difficulty of knowing it fully,

+prove that sinless conformity to the law of

+God is not among the attainments of Christians

+in this life. If it be true that the heart is deceitful

+above all things and desperately wicked, it

+will follow that no mere man doth perfectly obey

+the law of God in this life, but daily doth

+break it in thought, word, and deed. <i>But,</i> says

+the prophet Jeremiah, <i>the heart is deceitful above

+all things and desperately wicked, who can know it?

+I the Lord search the heart, I try the reins, even

+to give to every man according to his way, and according

+to the fruit of his doing.</i>&mdash;Under a sense

+of the difficulty and impossibility of fully knowing

+all our secret sins: David cries out, <i>who can

+understand his errors, cleanse thou me from secret

+faults.</i> Does any one perfectly understand all

+his errors:&mdash;all his secret faults:&mdash;all the deceitfulness

+and desperate wickedness of his own

+heart? If so, the word of God is not true.

+What vanity, what presumption, what spiritual

+pride, and ignorance to pretend to know all the

+windings, and turnings, and deep iniquity of the

+human heart&mdash;and all one&rsquo;s own most hidden

+sins; and to be perfectly free from all evil in

+heart, in life, in conduct and passions! Who

+dare say he has fully explored the deep mysteries

+of iniquity&mdash;the plague of his own heart?&mdash;And

+<span class="pagenum" id="p402">[p.&nbsp;402]</span>

+that he has as great a sense of the evil of

+sin, as he ought to have?&mdash;&mdash;</p>

+

+<p>5thly. A further argument to prove that

+sinless perfection is unattainable in this life, is

+that it would render null and void, some of the

+duties and exercises, in which the essence of piety

+and godliness consists. He who is perfect,

+must say, if self-consistent, that he knows all duty,

+every duty, the whole extent of duty in all

+conditions, in all circumstances whatever. He

+must also fully know all doctrines, all divine ordinances:

+that he has, a full and perfect sense

+of every moral, social, relative, and religious tie;

+and lives up completely and perfectly to them

+all. With him is no defect, not even the smallest,

+in piety or morality. There is no omission of

+duty. There is no want of fervour and sincerity.

+There is no deficiency in faith, in repentance,

+in Godly sorrow for sin, in hope, in Charity,

+in meekness, in humility, in benevolence, in

+alms, in justice. There is no corner of the

+heart but what is completely purged of all deceit,

+malice, envy and hypocrisy.&mdash;We may add,&mdash;further,

+if we have no sin, we need no pardon,

+no repentance, no Saviour to wash away present

+guilt, no prayer to God to keep us at present

+from Satan&rsquo;s devices. If we have no sin in

+thought, word, and deed, we can have no mourning

+over sin at present, and need not seek for

+renewed forgiveness. But our blessed Master

+has taught us to pray&mdash;<i>forgive us our debts, as

+we forgive our debtors.</i> But if we have no sin,

+we have no <i>debts</i> to be forgiven. The perfectly

+righteous need no repentance. They may be

+sorry that they were once sinners, but not that

+they are now vile and unworthy. <i>But the sacrifices</i>

+<span class="pagenum" id="p403">[p.&nbsp;403]</span>

+<i>of God are a broken and contrite heart; a

+broken and a contrite spirit, O God thou wilt not

+despise.</i> If we have no sin, we can offer no such

+sacrifices. The man who is sinlessly holy may

+say, &ldquo;I was once a sinner, but I am not a sinner

+now. I could once say God be merciful to

+me a sinner; but now I can say, God be

+thanked, I am not as other men are, I have

+no sin.&rdquo; What impiety, what insufferable

+spiritual pride in this language! And before any

+one can feel thus, he must be destitute of all humility,

+self-abasement, and just sense of God,

+and of himself.&mdash;&mdash;</p>

+

+<p>6thly. A pretence to sinless perfection is

+contrary to the experience of saints recorded in

+scripture. The faith of assurance is attainable

+in this life. But this is a very different thing

+from perfection in grace. The good man in the

+exercise of grace is afraid of being deceived, of

+mistaking the nature of religion. He sees so

+much remaining sin, so much depravity, want

+of more ardent love to God, so many failings in

+duty, that he wonders how God can pardon him.

+He feels that he is the chief of sinners, unworthy

+even to stand before God, and that his holiest duties

+need to be sprinkled afresh with the all-atoning

+blood of Jesus, and that he deserves to

+perish in his sins unpitied. He feels his own unworthiness

+of eternal life.&mdash;&mdash;The more grace

+any one has, the more he wishes it to be increased.

+He hungers and thirsts after righteousness

+more and more. From day to day, he sees more

+and more of his sins, their number, their several

+aggravations, and the extent of the divine law.

+He never thinks that he hath done enough for

+God and religion, or can do enough, or now does

+<span class="pagenum" id="p404">[p.&nbsp;404]</span>

+enough. He rejoices, if he may be honoured,

+though it be only as the smallest means, of advancing

+the cause of God in the world, even at

+the risk of his own reputation, or the scoffs of

+impiety. He knows that he is bound to love

+God with all his heart, with all his strength, with

+all his soul; and his neighbour as himself; and

+to be wholly conformed to the divine will, and

+duty: to worship God with all the ardor, purity,

+and sincerity of which his nature is capable.</p>

+

+<p>So far from having attained perfection, those

+who have the most grace and the deepest experience

+of religion, have innumerable sins daily to

+confess, many failings and deficiencies of duty,

+cold and dead frames, and much remaining corruption

+over which to mourn, and of which to

+repent. And the more holy any are, the more

+humble will they be, the more sensible of their

+sins, of their hypocrisy, their want of faith, of

+love, of hope, and of every grace; and of course

+the more ready will they be to cry out as St. Paul

+did, <i>O wretched man that I am who shall deliver

+me from this body of death!</i> So eminent a Christian

+as St. Paul was, utterly discarded the notion

+of sinless holiness being among his attainments.

+And it is a common opinion that this remarkable

+man had made higher advances in holiness, and

+really felt more of the power of Religion than any

+one that ever lived, or was ever received to heaven

+from this Apostate world. He says, <i>Not as

+though I had already attained, either were already

+perfect: but I follow after, if that I may apprehend,

+that for which I also am apprehended: but this one

+thing I do, forgetting the things that are behind,

+and reaching forth toward those things that are before.

+I press towards the mark for the prize of the</i>

+<span class="pagenum" id="p405">[p.&nbsp;405]</span>

+<i>high calling of God in Christ Jesus.</i> If so holy

+a man and distinguished an Apostle, if the best

+Christian that ever was, peremptorily assert that

+he hath not reached to perfection, though it were

+the mark which he had set before him, what presumption

+in any to pretend to surpass him, and

+to have attained it! He says of himself, what indeed

+is true of all good men. <i>For we know that

+the law is spiritual, but I am carnal sold under sin.

+For that which I do, I allow not: for what I would,

+that I do not; but what I hate that do I. I find

+then a law that when I would do good, evil is present

+with me. O wretched man that I am, who shall

+deliver me from the body of this death!</i> Here is remaining

+sin in St. Paul. There is, with respect

+to him no such thing as entire freedom from it.

+He mourns over it. He cries out in bitterness

+to be freed from it. There was a time, indeed,

+when he thought he was perfect, but that was in

+his ignorant pharisaical state. <i>Circumcised,</i> says

+he, <i>the eighth day, of the stock of Israel, of the tribe

+of Benjamin, an Hebrew of the Hebrews; as touching

+the law a pharisee. Concerning zeal, persecuting

+the Church; touching the righteousness of the

+law, blameless.</i> But after he was converted to

+christianity, he saw and bewailed his imperfections

+and remaining sin. When he thought he

+was <i>perfect,</i> he was a poor deluded, self-boasting,

+and self-righteous Pharisee.&mdash;In the pharisee who

+went up to the temple to pray, we have an instance

+of a man who thought himself <i>perfect.</i>

+But our Lord thought very differently of him.

+He was a singular instance of self-righteous spirit.

+<i>Two men went up into the temple to pray: the

+one a pharisee and the other a publican.&mdash;The pharisee

+stood and prayed thus with himself, God I thank

+thee, that I am not as other men are, extortioners,</i>

+<span class="pagenum" id="p406">[p.&nbsp;406]</span>

+<i>unjust, adulterers, or even as this publican. I fast

+twice in the week, I give tythes of all that I possess.

+And the publican stood afar off, and would not so

+much as lift up his eyes to heaven, but smote upon his

+breast, saying God be merciful to me a sinner.</i> Here

+was a man boasting of his perfection: and another

+who saw, felt, and confessed his sinfulness.

+<i>God be merciful to me a sinner.</i> Persons of the

+most knowledge, longest standing and deepest experience

+in Religion, are the farthest from supposing

+that they are perfect.&mdash;&mdash;</p>

+

+<p>To all these arguments to disprove the doctrine

+of the attainableness of sinless perfection in

+this life, it may be proper to add all <span class="smcap">the protestant

+public confessions of faith,</span> wholly

+disavow the idea. It would be tedious to mention

+them all.&mdash;As a specimen, we appeal to the

+shorter catechism of the Assembly of Divines at

+Westminster convened, to draw up a concise

+<span class="smcap">confession of faith.</span> In answer to this question

+&ldquo;is any man able in this life, perfectly to

+keep the commandments of God?&rdquo;&mdash;They judiciously

+and scripturally reply: &ldquo;no mere man

+since the fall is able perfectly to keep the commandments

+of God, but daily doth break them

+in thought, word, and deed.&rdquo;&mdash;I shall close this

+branch of the subject with the words of Mr.

+Mason.</p>

+

+<p>&ldquo;It is very extraordinary,&rdquo; says he, &ldquo;that this

+sinless perfection is pretended to by persons

+among whom we should least of all expect to

+find it; persons of low, narrow, contracted

+minds; who discover very little of the genuine

+spirit of the Gospel, humility, meekness, and

+charity; and then seem never once to suspect themselves

+capable of any such thing as spiritual pride,

+<span class="pagenum" id="p407">[p.&nbsp;407]</span>

+false zeal, and heart-delusion.&mdash;But these pretences

+to sinless holiness carry in them so much

+ignorance, rashness, presumption, and secret pride

+that they contradict themselves, and evidently

+demonstrate the falsehood of what they assert;

+unless it can be proved, that there is nothing

+sinful in those forementioned principles and dispositions,

+from whence they evidently spring.&mdash;So

+that he who says <i>he has no sin,</i> not only maketh

+God, but maketh himself <i>a liar.</i> And such

+a palpable extravagance as this, must needs throw

+a great discredit and strong suspicion upon any

+that espouse it.&rdquo;</p>

+

+<p>II. The second thing proposed, was to remove

+some objections or cavils, which have been raised

+on this subject.&mdash;The objector does not fail to

+remind us that the scripture often speaks of, or

+mentions the words, <i>Perfect</i> and <i>Perfection.</i> In

+reply we grant it, and remark that it uses them

+in three senses; or that there are three sorts of

+perfection&mdash;<i>absolute, indefective,</i> and <i>relative</i> or

+moral. The <i>first</i> is particular to God, the <i>second</i>

+to angels and saints in heaven, and the <i>third</i> is

+possessed by good men on earth.&mdash;How unfounded

+all claims to the <i>second</i> sort of perfection, that

+is, sinless holiness, are, we have largely considered.

+The <i>third</i> or last kind of perfection, usually

+termed <i>relative</i> or <i>moral,</i> is a gracious sincerity.

+And this is all the perfection attainable in

+this present world. The faith of assurance is the

+highest attainment of christians on earth. And

+but <span class="smcap">few</span> comparatively arrive at this. How

+happy those who have! To attain this, every exertion

+should be made.&mdash;In the last sense of the

+word <i>perfect</i> or <i>perfection,</i> good men in scripture

+are said to be <i>perfect</i>: that is, sincere upright

+<span class="pagenum" id="p408">[p.&nbsp;408]</span>

+men, free from hypocrisy. Thus Job and others

+are called <i>perfect men.</i>&mdash;<i>Mark the perfect man,

+and behold the upright, for the end of that man is

+peace.</i> Here the <i>perfect</i> man is the upright man.

+<i>That the man of God,</i> says the Apostle, may be

+<i>perfect</i>; not sinlessly holy, but furnished to all

+duty.&mdash;All may know very easily that the word

+<i>perfect,</i> when applied to pious believers or righteous

+men, is used for gracious sincerity.&mdash;Scripture

+must expound itself; it is its own best expositor.&mdash;&mdash;</p>

+

+<p>2dly. But says the objector, the Apostle

+John, declares, <i>that he that is born of God, cannot

+sin, for the seed of God remaineth in him.</i> The

+meaning of this evidently is, that those who are

+born of God, do not, and cannot sin and live as

+others do <i>allowedly, habitually</i> and with <i>such

+strength of heart.</i> On the other hand, they

+mourn over sin, hate it, and lament all remains

+of it in themselves and others.</p>

+

+<p>3dly. The pleader for sinless holiness in this

+life, quotes Rom. vi.&nbsp;7. <i>For he that is dead, is

+freed from sin.</i> What St. Paul means, he himself

+tells us in verse 14&mdash;<i>for sin shall not have dominion

+over you.</i> If then we will permit the Apostle

+to be his own interpreter, we cannot mistake his

+meaning. Verse 12. He says, <i>let not sin <span class="smcap">reign</span>

+in your mortal bodies, that ye should obey it, in the

+lusts thereof.</i> Here he most plainly informs us

+that by being freed from sin, he means freedom

+from its <i>reigning</i> power, and from its guilt. Every

+true believer is freed from its <i>reigning</i> power,

+and its <i>condemning guilt.</i> For there is no condemnation

+to them that are in Christ Jesus. The

+believer is justified and accepted of God on account

+of the Mediator&rsquo;s righteousness, and shall

+<span class="pagenum" id="p409">[p.&nbsp;409]</span>

+never come into condemnation. He receives

+the son of God as his only Saviour, his teaching

+prophet, atoning priest, and ruling king. Being

+sanctified by the power of divine grace he gives

+himself up to the duties of a holy life. Trusting

+for pardon to the merits of his Redeemer, he

+imitates him in all his imitable perfections.&mdash;There

+is, upon the whole no plea for the attainableness

+of sinless perfection <i>in this life, either from

+scripture</i> or experience, which has any solid foundation.</p>

+

+<p>We shall now make some improvement of this

+important subject.&mdash;And <i>the first remark</i> is that

+every thing, in the word of God, and in the

+frame of nature, conspire to show us that this is

+a state of trial and probation, and was never designed,

+in divine wisdom, to be a state of perfection

+and retribution. Perfection and unsinning

+obedience do not seem to comport with a state of

+probation or trial. A probationary state always

+presupposes, and is introductory to a retribution

+state. Every thing around us indicates an imperfect

+and fallen condition. All the calls, warnings,

+invitations, counsels, exhortations, promises

+of assisting grace&mdash;and even the Gospel-plan

+of life and peace itself, clearly demonstrate that

+this is not a state of unsinning obedience. Imperfection,

+in legible characters, is written on all

+human beings, on all the works and ways of

+man; on every duty and virtue. The eye sees

+nothing perfect around us.&mdash;Sorrow, pain, losses,

+distress&mdash;and groans are the lot of man. These

+denote imperfections of virtue&mdash;declare guilt, or

+moral evil.&mdash;&mdash;Jesus of Nazareth alone, the author

+of our salvation was without sin. He was

+holy, harmless, undefiled. His Goodness was

+<span class="pagenum" id="p410">[p.&nbsp;410]</span>

+immaculate. His obedience was indefective.

+By him sinless holiness was exhibited. For any

+to pretend to perfection in goodness, is in this

+respect, to claim equality with him.&mdash;Again&mdash;</p>

+

+<p>2ndly. We observe, for the improvement of

+the subject, that though sinless holiness be not attainable

+in this life, yet all, without exception,

+ought to make it the mark, at which they should

+aim. The question is not, whether the divine

+law require of man complete or perfect conformity

+to its precepts in heart and life. This we

+believe. The divine law cannot abate in its demands,

+or be less strict. It changes not.&mdash;The

+question is not, whether it be wrong in us, to

+fall short of duty in any one instance or respect.

+This is allowed. All defect in moral goodness

+is criminal, or involves blame. Neither is the

+question, whether all men should aim at sinless

+holiness or seek for it. But whether any attain

+to it, in this life? We contend that none do.

+We have offered our reasons. We trust they

+will satisfy all impartial enquirers after truth.</p>

+

+<p>But we are not to sit down easy in our religious

+pursuits, or content ourselves with low

+measures of grace, or be remiss and negligent, because

+sinless perfection is unattainable, because

+this is an imperfect world, or because all have

+failings, infirmities and a mixture of sin in every

+duty. This would be an awful abuse, and horrible

+perversion of the doctrine: would bespeak

+a very depraved mind.&mdash;On the other hand,

+this subject, and all the word of God teach us to

+press forward in our Christian course, as those

+who run in a race: to strive to excel in piety, in

+every grace, and every moral duty, as those who

+are engaged in a warfare:&mdash;to have constantly in

+<span class="pagenum" id="p411">[p.&nbsp;411]</span>

+our eyes the example of the Redeemer, and the

+end of our faith, the glorious prize to be at last

+enjoyed. <i>We are to forget the things that are behind</i>,

+and reach forth toward those that are before:

+to rest in no attainments, which we may

+think we have already reached, either in piety or

+morality, either in love to God or man, either

+christian graces or moral Virtues.&mdash;We are to

+go on from strength to strength&mdash;from one degree

+of grace to another&mdash;from step to step in

+the way of righteousness.&mdash;We are to give all

+diligence to make our Calling and Election sure:

+to be found of God in peace at last. We are to

+add to our faith, virtue; to virtue, knowledge;

+to knowledge, temperance; to temperance, patience;

+to patience, brotherly kindness; and to

+brotherly kindness, Charity.&mdash;We are to increase

+in all spiritual wisdom, in all christian knowledge

+and experience, cultivating, in a strict and careful

+attendance on all the means of grace, public

+worship and holy ordinances, a higher and higher

+sense of divine things&mdash;of God&mdash;of Christ&mdash;of

+the Gospel&mdash;of the worth of the soul&mdash;of the

+glory of heaven&mdash;of the evil of sin&mdash;of the extent

+of the law&mdash;and riches of divine grace, till

+we all come in the unity of the faith and of the

+knowledge of God, unto a perfect man, unto

+the measure of the stature of the fulness of Christ,

+which will be at death.&mdash;In fine, our warmest

+prayers, our most vigorous endeavours, our

+highest aim, should be, that we may have a more

+lively faith&mdash;a more deep repentance&mdash;a more

+animated zeal, a more pious frame of heart, and

+exemplary life.&mdash;Amen.</p>

+

+<p>&nbsp;</p>

+

+<p><span class="pagenum" id="p413">[p.&nbsp;413]</span></p>

+<h3 class="tdc" id="d20"><span class="gesspert">DISCOURSE</span> XX.</h3>

+

+<hr />

+

+<p class="bq">The Apostle&rsquo;s caution to all Christians&mdash;<i>be not

+carried about with divers and strange doctrines,</i>

+or the danger of instability, and pernicious tendency

+of error.</p>

+

+<p class="tdc"><span class="gesspert">HEBREWS</span> xiii.&nbsp;9.</p>

+

+<p class="bq"><i>Be not carried about with divers and strange doctrines.</i></p>

+

+<p>One very good proof of the truth and divinity

+of the scriptures is their laying before

+us, the proneness of men to imbibe, on the great

+subject of religion and morals, pernicious principles

+and dangerous delusions. A more melancholy

+view of the vices and corruption of human

+nature can hardly be exhibited, than the avidity

+with which it admits, and the obstinacy with

+which it defends errors, when once received.

+Hence we so often find our Saviour, who perfectly

+knew what was in man, cautioning his followers

+against false doctrines and false teachers.

+In this, as well as in all other respects, the example

+of their Lord and Master is imitated by

+the Apostles, who were inspired and commissioned

+by him. In almost every <i>Letter</i> of theirs to

+the Churches, gathered and formed by them, are

+<span class="pagenum" id="p414">[p.&nbsp;414]</span>

+inserted seasonable and solemn cautions against

+the pernicious influence of errors and dangerous

+heresies. They likewise direct Christians, in a

+Church-capacity, which indeed was very necessary,

+in what manner to treat them. <i>A man that

+is an heretic after the first and second admonition

+reject.</i> An <i>heretic</i> is one who imbibes principles

+totally inconsistent with, and subversive of, the

+very foundation of the Gospel, and causes divisions

+and schisms in the body of Christ&mdash;the

+Church. Such an one is to be solemnly admonished

+by the Church of his destructive principles,

+and unchristian and divisive practices, a

+<i>first</i> and <i>second</i> time. And if all the lenient and

+Christian methods to reclaim him, be ineffectual,

+and he continue obstinate in his false principles,

+and endeavours to introduce divisions and strife

+into the church, after due pains and patience,

+he is to be rejected from the communion of the

+faithful.&mdash;The Apostle to the christians at Rome,

+directs them in a Church-capacity to <i>mark</i> and

+<i>avoid</i> persons who embrace doctrines different

+from his; and who <i>thereby</i> cause divisions. He

+is very fervent and affectionate in his address.

+<i>Now I beseech you Brethren, mark them which

+cause divisions and offences contrary to the doctrine

+ye have learned; and avoid them. For they that

+are such, serve not our Lord Jesus Christ, but their

+own belly, <span class="smcap">selfish views</span> and <span class="smcap">interest,</span> and by

+good words and fair speeches, deceive the hearts of

+the simple.</i> They delude the weak and uninformed.

+Well instructed Christians are seldom

+led away from sound doctrine. Unstable persons

+are easily seduced. So are the ignorant who

+have never improved their opportunities and advantages

+to furnish their minds with just views

+of the great and essential doctrines of the Christian

+<span class="pagenum" id="p415">[p.&nbsp;415]</span>

+Religion. Designing men who <i>cause divisions

+and offences</i> contrary to the doctrine of Christ,

+always carry on their purposes, with <i>good words</i>

+and <i>fair speeches,</i> much subtlety and art, under

+the disguise of friendship, and great zeal for a

+more pure religion. They have on <i>sheep&rsquo;s clothing,</i>

+though inwardly they are <i>ravening wolves.</i></p>

+

+<p>Titus, Bishop of the Island of Crete, is directed

+how to convince opposers to the true religion:

+<i>holding fast the faithful word, as he hath

+been taught</i>, that is, the true Minister of Christ,

+<i>that he may be able by <span class="smcap">sound doctrine</span> both to exhort

+and convince gainsayers.</i> Sound doctrine,

+or the great and important truths of the Gospel,

+are the way to convince and reclaim gainsayers,

+or the erroneous. <i>Sound doctrine</i> is then knowable,

+what may be learned with much ease from

+the holy scriptures.&mdash;The Christians in the Churches

+of Galatia are told, that error and false doctrines

+have a strange kind of influence on the

+mind, like fascination. And that false prophets

+or pretended Teachers have almost the power of

+magic, or sorcery to <i>bewitch</i> people.&mdash;<i>O foolish

+Galatians, who hath</i> <span class="smcap">bewitched</span> <i>you that you

+should not obey the truth, before whose eyes Jesus

+Christ hath been evidently set forth and crucified

+among you.</i> They had the very best means

+of instruction in the principles of the Gospel.

+St. Paul was their preacher. He was surpassed

+by none of his brethren, in zeal or eminence of

+abilities. After all, <i>false Teachers</i> seduced some

+of these professed Christians of the Churches of

+Galatia from the faith and order of the Gospel.

+He supposed there was something like magical

+incantation and witchcraft in their seduction.

+<i>O foolish Galatians who hath bewitched you.</i>&mdash;Whoever,

+<span class="pagenum" id="p416">[p.&nbsp;416]</span>

+in the course of human events, has

+been an observing spectator of the rise and progress

+of any gross delusions or great errors in Religion,

+will not think the Apostle too strong in

+his language.&mdash;Certainly, then, most needful is

+the caution of the text, <i>be not carried about

+with divers and strange doctrines.</i></p>

+

+<p>What is proposed, in dependence on divine

+help, in the sequel, is to explain this caution, or

+to show the danger of instability, and pernicious

+tendency of error.&mdash;And then by way of improvement

+point out that conduct which becomes

+Christians, when gross errors and unhappy

+divisions spring up among them.</p>

+

+<p>The principle design of the present discourse

+is to explain the caution, of the Apostle, in these

+words, <i>be not carried about with divers and strange

+doctrines,</i> or to shew the danger of instability in

+religion, and pernicious tendency of error.</p>

+

+<p><i>The divers and strange doctrines,</i> which the

+Apostle had in view, in the caution which he

+gives in the text, no doubt were various false and

+hurtful errors, which were spread among the

+Churches gathered and planted by the Apostles,

+through the insinuations and plausible arts of the

+Judaizing Teachers. Many of these, half Jews

+and half Christians, arose, and infested the

+Churches with the poison of their false notions.

+Their object in general was to form a coalition

+between Christianity and Judaism; to have the

+law of Moses and Gospel of Christ so blended as

+to form one complex religion. The Jewish converts

+to Christianity were extremely unwilling

+to relinquish their own rites and ceremonies.

+Long was it before they could admit the idea

+<span class="pagenum" id="p417">[p.&nbsp;417]</span>

+that their legal rites and sacrifices were merely

+typical; and of course, were to be wholly abolished,

+when the Antitype was come. When the

+substance was come, the shadows were to flee away.

+The Judaizing teachers strenuously maintained,

+that the observance of the Mosaic ritual

+was necessary to salvation. They held that obedience

+to the law of Moses, as well as faith in

+Christ, was requisite to our justification before

+God. These <i>false teachers</i> had greatly corrupted

+the Gospel. Many were deluded by them.

+And <i>various strange</i> doctrines or notions about

+meats and drinks were adopted. And the Jewish

+converts to Christianity were tossed to and

+fro with them: Were <i>carried about,</i> or led away

+with them. The Apostle therefore writes to all

+the converts from Judaism to Christianity to beware

+of all notions, which were contrary to the

+great and essential doctrines of the Gospel, to the

+<i>first principles</i> of the Oracles of God. <i>Be not

+carried about with divers and strange doctrines.</i>

+He wished to have them <span class="smcap">stable</span> and <span class="smcap">firm</span> in

+their principles: never to listen to the various

+strange notions, which any should attempt to

+diffuse among them. <i>The divers and strange

+doctrines</i> against which the Apostle would have

+Christians be on their guard, are then all false

+notions and corrupt principles of Religion: all

+tenets and opinions however various, or surprisingly

+absurd they may be, which shall arise in

+the Church, in any age. The <i>strange doctrines</i>

+were principles contrary to what he taught and

+preached&mdash;contrary to the true doctrines of

+Christ. He calls them <i>strange</i> because unknown

+to the Gospel, not contained in the word of God,

+and not preached by him. And they were

+<i>strange</i> too because contrary to the obvious dictates

+<span class="pagenum" id="p418">[p.&nbsp;418]</span>

+of reason. All unreasonable and absurd

+tenets in religion, may then fitly be termed

+<i>strange.</i> And they are <i>divers</i>; many and various.

+We are then to beware of all the various

+false principles broached among the several denominations

+of Christians. Such, at different

+times, spring up among the respective Communions

+of Christians. Some ages or periods are

+more noted for the rise and diffusion of errors

+and delusions than others. But error, in

+a greater or less degree, has infected every age,

+and part of the Christian world. Sometimes,

+indeed, the pure and strict principles of the Gospel

+will long obtain among a people. They will

+have uninterrupted tranquility. The great head

+of the church shall remarkably smile upon them.

+The God of Zion shall long bless them. No

+tempest rages. No clouds overshadow the sky.

+The truth is professed, and is ably defended.

+Men of shining talents, and whose zeal for purity

+of doctrines and worship is equal to their

+talents are raised up, in happy succession, to oppose

+error, and to plead the cause of Zion; who

+are as polished shafts in the quiver of God; and

+who are honoured as eminent instruments of

+promoting the truth.&mdash;A few years may produce,

+in the same place or Country, a melancholy reverse.

+Truth may be greatly opposed. Errors

+of a very alarming nature may suddenly arise.

+Zion may be clothed in sackcloth, and be bathed

+in tears. Public worship may be deserted. Divine

+ordinances may be denied or disregarded.

+The Saviour may be disowned, and the interests

+of morality be languishing. False prophets then

+come forward; betrayers of the truth are found

+to multiply where there was the least ground to

+fear. Error is most widely and extensively diffused

+<span class="pagenum" id="p419">[p.&nbsp;419]</span>

+by corrupt writings and corrupt men, under

+the venerable name of <i>preachers</i> of the Gospel,

+who travel into different and distant parts,

+with the zeal of pilgrims, and with an engagedness,

+which if employed in the promotion of

+truth and pure religion, would work happy effects.

+An uncommon ardor usually accompanies

+men, who broach novel tenets, and set out

+with an intention to disseminate them extensively.

+Pride and party views aid that ardor. An

+unwillingness to sink into contempt, and an ambition

+to keep themselves in countenance produce

+wonderful exertions. The man, who undertakes

+to spread errors and delusions feels that

+his reputation is concerned in his success; every

+proselyte adds strength:&mdash;every advance gives

+courage. And it is a remark well-founded, that

+we seldom find fanatics in religion, and the propagators

+of false principles deficient either in

+impudence or ardor. Men who have thrown

+off the strict and pure doctrines, in which they

+have been educated, or which they have for many

+years professed, and have denied all religion,

+or adopted erroneous and false principles, commonly

+become obstinate and stubborn, self-confident

+and censorious. Rarely is it known that

+such are ever reclaimed. They go on waxing

+worse and worse, till life close, and eternity open

+upon them. How needful therefore the

+caution, <i>Be not carried about with divers and

+strange doctrines!</i> How unhappy to be unstable,

+in the things of God! How mischievous is the

+tendency of error! <i>The double minded man is unstable

+in all his ways.</i> The character of <i>Reuben</i>

+is <i>unstable as water, thou shalt not excel.</i> Instability

+will effectually prevent our arriving at any

+degree of excellence, in any praise-worthy pursuit.

+<span class="pagenum" id="p420">[p.&nbsp;420]</span>

+If unstable, we can make no proficiency

+in useful knowledge, or arrive at any high degree

+of moral Virtue, or religious attainments. Man

+suffers more by being unstable in his ways than

+can be easily computed, or than almost any

+one is aware of. The more important and interesting

+the things, in which we are engaged, or to

+which we propose to pay our attention, the more

+fatal is instability. To be always changing from

+one thing to another, is the way never to accomplish

+any thing, at least, to any good purpose.

+When we consider instability as it respects Religion,

+the danger of it can hardly be expressed or

+conceived. He who is unstable in the

+things of the world is sure to be, in the event,

+despised; and to sink into wretchedness. Misfortunes

+and disgrace will attend him. He cannot

+pass his days with comfort. He must content

+himself, whatever may be his ambition, with

+being an unimportant character, and being of

+little service to the great community of men,

+unless by being a warning to all with whom he

+may converse of the ill effects of instability.</p>

+

+<p>But he who is unstable in the things of God,

+can enjoy no comfort or arrive at any excellence.

+<i>It is a good thing that the heart be established with

+grace.</i> Happy is the person who is established,

+in the principles of grace, and in gracious and

+holy exercises! <i>To be carried about with divers

+and strange doctrines</i> is the way to have no just

+and true notions of the doctrines of Christ, to

+lose the advantages of the Gospel, to be instrumental

+of giving to others false notions of religion,

+or prejudices against it, and to be in danger

+of missing of final happiness ourselves. The Apostle

+had very great anxiety lest Christians, the

+<span class="pagenum" id="p421">[p.&nbsp;421]</span>

+professed converts to Christianity, should be led

+away from the truth by subtle deceivers. <i>That

+we,</i> says he, to the Ephesians, <i>henceforth be no

+more Children, tossed to and fro, and carried about

+with every wind of doctrine, by the sleight of man,

+and cunning craftiness whereby they lie in wait to

+deceive.</i> Children are easily persuaded to change

+their minds&mdash;to adopt new, and lay aside former

+opinions, without any careful examination,

+or sufficient reasons. So, many people, who indeed

+are but Children in knowledge, are tossed

+to and fro, and carried about with every wind of

+doctrine. And there are always to be found a

+plenty of wrong-principled men, who lie in wait

+to deceive. The Apostle speaks of their insidious

+arts, and plausible ways of deception in

+terms remarkably strong: by the <i>sleight of men</i>

+and <i>cunning craftiness whereby thy lie in wait to

+deceive.</i>&mdash;As there are <i>true,</i> so there are <i>false,</i>

+and as there are <i>sound,</i> so there are <i>unsound</i> or

+corrupt doctrines. And as we are most diligently

+to seek and love the one, so we are most cautiously

+to shun the other. And this is of the

+greatest importance to us all; and of equal

+importance to all. All are liable to fall from the

+truth, or to misapprehend it. There is no moment

+the Christian can say, &ldquo;I am free from the

+danger of falling into error; such error as

+shall offend God, grieve his people, cause divisions,

+interrupt the peace of the Church, and

+wound my own Conscience.&rdquo; Error is pleasing

+to the depraved heart of man. Divine truth

+is unwelcome. Others, great and learned men,

+after high professions have apostatised&mdash;have renounced

+the right ways of the Lord. &ldquo;I may,

+in the holy and righteous Providence of God,&rdquo;

+should the Christian say, &ldquo;be left to fall into

+<span class="pagenum" id="p422">[p.&nbsp;422]</span>

+error and delusion.&rdquo; <i>Let him that thinketh he

+standeth take heed lest he fall.</i> The tendency of

+false principles in Religion is extremely pernicious.

+All error indeed hath an unhappy effect

+on the human <span class="wsnw">mind.<a id="d20_fna1"></a><a class="fnanchor" href="#d20_fn1">[1]</a>&mdash;&mdash;</span></p>

+

+<p><span class="pagenum" id="p423">[p.&nbsp;423]</span>

+1. The pernicious tendency of error appears

+from the influence, which all principles, whether

+true or false, have on the life and conduct of

+mankind. That truth has great power and influence

+upon the human mind, will hardly be denied.

+Mighty is its force. The powerful influence

+of divine truth in purifying the affections

+of the heart, and reforming the life is necessarily

+implied in these words: <i>Sanctify them by thy

+truth, thy word is truth.</i> These are the words

+of our Redeemer himself. And they certainly

+teach us, that Gospel-truths, or the pure and

+heavenly doctrines of his religion have a tendency

+to correct the prejudices, to enlighten the

+minds, to impress the hearts, and to purify the

+affections of people. If the happy effects of true

+doctrines, and the true principles of the Gospel

+were not great&mdash;why are they to be preached&mdash;why

+is there so much said about holding fast the

+form of sound words&mdash;of being sound in the

+faith&mdash;of sound doctrines,&mdash;of contending earnestly

+for the faith once delivered to the saints&mdash;of

+abiding in the doctrine of Christ? On the

+other hand, if the effect of error be not exceedingly

+pernicious, why should we be so frequently,

+and solemnly warned against false teachers&mdash;false

+doctrines&mdash;false Christs&mdash;against making

+shipwreck of faith and a good Conscience&mdash;and

+against the danger of all delusion? Some affect

+to believe in the harmlessness of error; and

+that all opinions and speculations in religion are

+of little or no consequence. But if error be

+<span class="pagenum" id="p424">[p.&nbsp;424]</span>

+harmless&mdash;I think it will follow that truth is useless.

+But did not Jesus of Nazareth, come from

+God on purpose to reveal the truth?&mdash;&mdash;</p>

+

+<p>2ndly. All errors or false principles, respecting

+religion and morals, lead to evil practices.

+The greater the error, the greater will be its ill-effect.

+Small errors, relating to mere circumstances

+of religion, to names and forms, rites

+and ceremonies, have a proportionately small influence

+in producing wrong practice, or corrupting

+the morals of men. Many speculations, and

+erroneous opinions are of so inconsiderable a

+nature, though they have caused much altercation

+and divisions among professing Christians,

+as to be totally unworthy of notice. And Christians

+ought to be ashamed that they ever contended

+about them. They are not of sufficient consequence

+in themselves to excite warrantably any

+alarm in that mind, which has the tenderest and

+most affectionate regards for truth and religion.

+There are meats and drinks, indifferent things,

+in which the kingdom of God does not consist.

+We need never dispute about these. From

+those who hold to them, our Charity ought not,

+in the smallest degree, to be withdrawn. We

+may have all the ardor of brotherly love towards,

+and Christian Communion, with, them.&mdash;Other

+errors, again, are of a most alarming nature,

+and affect the very substance and vitals of

+Religion. They undermine the foundation, and

+take away all the beauty and glory of the Gospel.

+Such the Apostle Peter stiles <i>damnable heresies.</i>

+2&nbsp;Pet. ii.&nbsp;1. <i>But there were false prophets also among

+the people, even as there shall be false Teachers

+among you, who privily shall bring in damnable

+heresies, even denying the Lord that bought them,</i>

+<span class="pagenum" id="p425">[p.&nbsp;425]</span>

+<i>and bring upon themselves swift destruction.</i> These

+are errors which are essential&mdash;which, pursued

+in all their natural and necessary consequences,

+destroy all the foundations of Religion. Errors

+of this kind have the worst effect on practice.

+We must strictly guard against them, and do all

+in our power, in all scripture-ways, to prevent

+their rise or progress. We must retire from

+such as hold them. And we cannot, with a safe

+conscience, wish them <i>God speed. Whosoever

+transgresseth, and abideth not in the doctrine of

+Christ, hath not God: he that abideth in the doctrine

+of Christ, he hath both the father and the son.

+If there come any unto you, and bring not this doctrine,

+receive him not into your house, neither bid

+him God speed. For he that biddeth him God speed

+is partaker of his evil deeds.</i>&mdash;</p>

+

+<p>Our practice is more or less influenced by

+all our religious tenets. Wrong belief leads to

+wrong conduct. Error in doctrine, invariably

+and universally, affects the conduct in proportion

+to its magnitude. To illustrate this, in a few

+plain instances which cannot be controverted&mdash;permit

+me to ask,&mdash;Suppose I imbibe the erroneous

+opinion that prayer to the God of all grace

+is not required of man, and is wholly insignificant,

+will not this lead me to lay aside the practice

+of it, in all its forms, altogether?&mdash;Again,

+suppose I adopt, as one article of my Creed, that

+there are no divine Sacramental ordinances in

+the spiritual religion of Jesus Christ&mdash;or stated

+prayer&mdash;or Sabbath-day&mdash;or the means of

+grace are of no use, will not this cause me to disesteem

+them; and, then, to neglect them in my

+life entirely?&mdash;or further, suppose I receive, as a

+<span class="pagenum" id="p426">[p.&nbsp;426]</span>

+right opinion in morals, the lawfulness of self-murder,

+and the lawfulness of violating the truth,

+when it may be inconvenient for me to adhere

+strictly to its laws, will any man believe that I

+shall not, as emergencies arise, act out these corrupt

+principles? Innumerable other instances,

+might with equal pertinency, be adduced. These

+are only adduced as a specimen to prove, beyond

+all contradiction, that all errors have either a

+greater or less influence on the conduct of men.</p>

+

+<p>3dly. False principles in religion excite and

+nourish evil tempers of heart. Doctrines which

+are contrary to the Gospel, and are not according

+to godliness have an influence on the heart,

+as well as life. They corrupt the mind. Nay,

+they pollute and vitiate it. They create evil desires

+and vile affections, envy, prejudice, wrath,

+evil speaking, censoriousness, bitterness. They

+destroy the sweet and benevolent exercises, in

+which our happiness consists. As heavenly truths,

+the pure doctrines of Christianity, sweeten and

+purify the heart, and make men meek, kind, tender-hearted&mdash;benevolent,

+and friendly to man,

+so false principles or wrong religious tenets, excite

+evil affections, and poison the soul with malice

+and impurity. By their fruits on the heart,

+as well as conduct are we to know doctrines, as

+well as Teachers. <i>Beware of false prophets which

+come to you in sheep&rsquo;s clothing, but inwardly

+are ravening wolves. Ye shall know them by their

+fruits. Do men gather grapes of thorns or figs

+of thistles? Even so every good tree bringeth

+forth good fruit: but a corrupt tree bringeth forth

+evil fruit. A good tree cannot bring forth evil

+fruit: neither can a corrupt tree bring forth good

+fruit. Every tree that bringeth not forth good fruit</i>

+<span class="pagenum" id="p427">[p.&nbsp;427]</span>

+<i>is hewn down and cast into the fire. Therefore by

+their fruits ye shall know them.</i>&mdash;Characters and

+doctrines are to be known by their <i>fruits.</i> False

+doctrines always tend to corrupt the heart.</p>

+

+<p>4thly. False doctrines or errors have a pernicious

+influence upon the morals of society at

+large, even upon the manners of those people,

+where they rise up and prevail, though they do

+not imbibe them. Loose and unimproving discourse

+flows from wrong and loose principles.

+Such discourse falls in with the evil propensities

+of the natural heart, is listened to with eagerness,

+and retained as an amusement even by persons

+who detest the principles. <i>Evil communications

+corrupt good manners.</i> They always had, and

+always will have this effect. The <i>tongue</i> which

+speaks evil of Virtue and the pure doctrines of

+the Gospel, and which advocates the cause of

+vice, is doing untold mischief to society and the

+public morals.&mdash;Much more extensive is the mischief

+produced by the <i>pen,</i> which is employed to

+recommend, to colour over, and spread Vice and

+error, infidelity and immorality. Happy for society,

+happy for the world, would it have been

+if the learned had never devoted genius, science,

+and talents to the cause of Vice! But error as

+well as truth, Vice as well as Virtue will have

+advocates to plead in their defence. And where,

+either by wrong-principled men, or erroneous

+writings, errors are spread, the people are corrupted

+in their morals. All false principles,

+more or less, injure society, where they obtain

+and have an ill-effect upon the manners of such

+as are spectators of them, or reside in the midst

+of them. This is the natural tendency of errors,

+in doctrine and practice. And this effect

+<span class="pagenum" id="p428">[p.&nbsp;428]</span>

+will take place, unless individuals, or the people

+at large, have such an abhorrence of them, as

+shall be an effectual antidote.</p>

+

+<p>When errors arise and spread, the Christian

+may, and ought to be grieved, but he ought not

+to despond; or distrust the love and kindness

+of God to his true people and the true Religion.

+Especially ought he not to mingle resentment

+with his concern for the cause of truth, <i>For the

+wrath of man worketh not the righteousness of God.</i>

+For wise and holy ends, error is permitted to

+spring up, and prevail. But it can go no farther

+than a wise and Sovereign God sees meet.

+He can say to it, hitherto shall thy proud waves

+come and no farther. And he will stay it, in

+such a manner, and such ways, and at such

+times, as seem best to him. We may rest in these

+words of our Saviour, <i>Every plant which our

+heavenly Father hath not planted, shall be rooted

+up.</i> It was a wise advice of a learned man, Gamaliel&mdash;<i>If

+this work and counsel be not of God, it

+will come to nought.</i> Error and delusion must at

+last die away. But truth shall obtain an eternal

+victory.&mdash;&mdash;</p>

+

+<p>Having finished what was proposed, it only

+remains to improve what hath been offered, for

+your direction and assistance in practice.&mdash;</p>

+

+<p>And <i>first</i>&mdash;We should examine all our principles

+by the word of God. The true principles

+of religion are to be taken thence. And

+they are, in their great foundation, easily to be

+learned. All men of common capacity may

+know them, if they will be honest and upright in

+their search. The reason, why there have been

+so many divisions and errors, or false doctrines,

+<span class="pagenum" id="p429">[p.&nbsp;429]</span>

+is because men have left the holy scriptures, and

+gleaned strange doctrines, from other sources.

+The word of God must be our supreme and only

+standard. If we make any thing a rule above

+it, we wholly depart from it, and get our religion

+from another source. And respecting the

+true principles of religion, I venture to say, all

+real Christians, of whatever denomination, are

+perfectly agreed in them&mdash;in the absolutely essential

+doctrines, I mean, and are much more

+agreed in every thing material, than they themselves

+either clearly apprehend, or are willing to

+confess.</p>

+

+<p><i>Secondly,</i> let us feel the need of continually

+watching, lest we go off from the pure principles

+of the Gospel. We see others, in one age

+and another, and in one place and another, renouncing

+the right ways of the Lord&mdash;denying

+the great doctrines and ordinances of Christ.

+And we behold men changing their principles

+after long professed, for errors and delusion.&mdash;Let

+us ever be upon our guard against the danger

+of going off from the doctrine of Christ.

+<i>Be not carried about with divers and strange doctrines.</i>&mdash;</p>

+

+<p><i>Thirdly</i>, if we have imbibed errors, let us

+hence be persuaded to lose no time in recovering

+ourselves from the snare. Others, after having

+adopted great errors, have seen their folly&mdash;have

+mourned over their obstinacy, stubbornness,

+and prejudices:&mdash;have recanted:&mdash;and returned

+to the truth. Let us, if we have been

+carried away with divers and strange doctrines&mdash;<span class="smcap">hasten</span>

+to relinquish them, and recover ourselves

+from them, before it be too late. Soon

+<span class="pagenum" id="p430">[p.&nbsp;430]</span>

+our days on earth will be ended, and it will be

+too late to rectify any mistakes.&mdash;</p>

+

+<p><i>Fourthly</i>&mdash;Let us add constant humble prayer

+for divine grace to keep us from backsliding&mdash;from

+instability&mdash;from all delusion&mdash;and false

+doctrines. Odious is the character of the <i>backslider.</i>

+The unstable man cannot excel. Fervently&mdash;constantly,

+should we look to the God

+of all wisdom and grace to keep us from dishonouring

+him, and the truth, by backsliding,

+and error;&mdash;that he would be pleased to open

+our eyes to see the truth, and our ears to hear

+it:&mdash;that he would confirm us in goodness:&mdash;establish

+us in the faith:&mdash;and hope of the Gospel,

+that we may not only be stedfast and unmoveable,

+but abound more and more in the

+work of the Lord&mdash;be perfect in every good

+word and work&mdash;and thus be kept by the power

+of God through faith unto salvation.</p>

+

+<div class="footnotes"><h4 class="tdc">FOOTNOTES:</h4>

+<div class="footnote" id="d20_fn1">

+<p><a href="#d20_fna1"><span class="label">[1]</span></a>

+The pernicious tendency of <span class="smcap">error,</span> especially in religion,

+is described by a writer of some eminence in the literary world&mdash;in

+the following allegorical representation, which I shall take

+the liberty to insert here for the reader&rsquo;s benefit, in a note.

+The allegory is that <i>the demon of error</i> undertook to conduct a

+traveller over <i>the Ocean of doubts into the land of confidence,</i> and

+was by a magic power called forth from the earth by the <i>genius

+of probability.</i>&mdash;Not waiting for a reply, he, the <i>genius of

+probability,</i> stamped three times on the ground, and called

+forth the <i>demon of Error,</i> a gloomy fiend of the servants of Arimanes.

+The yawning earth gave up the reluctant savage,

+who seemed unable to bear the light of day. His stature was

+enormous, his colour black and hideous, his aspect betrayed a

+thousand varying passions, and he spread forth pinions that

+were fitted for the most rapid flight. The traveller, at first,

+was shocked at the spectre; but, finding him obedient to superior

+power, he assumed his former tranquility.</p>

+

+<p>&ldquo;I have called you to duty,&rdquo; (cries the genius to the demon,)

+&ldquo;to bear on your back a son of mortality, over <i>the Ocean of doubts

+into the land of confidence.</i> I expect you will perform your commission

+with punctuality. And as for you,&rdquo; (continued the

+genius, addressing the traveller,) &ldquo;when once I have bound this

+fillet round your eyes, let no voice of persuasion, nor threats,

+the most terrifying, persuade you to unbind it, in order to look

+round: keep the fillet fast; look not at the Ocean below, and

+you may certainly expect to arrive at a region of pleasure.&rdquo;</p>

+

+<p>Thus saying, and the traveller&rsquo;s eyes being covered, the

+demon muttering curses, raised him on his back, and instantly

+upborne by his strong pinions, directed his flight among the

+clouds. Neither the loudest thunder, nor the most angry tempest,

+could persuade the traveller to unbind his eyes. The demon

+directed his flight downwards, and skimmed the surface

+of the Ocean: a thousand voices, some with loud invective,

+others in the sarcastic tones of contempt, vainly endeavoured

+to persuade him to look round; but he still continued to keep

+his eyes covered, and would, in all probability, have arrived at

+the happy land, had not flattery effected what other means

+could not perform. For now he heard himself welcomed on

+every side to the promised land, and an universal shout of joy

+was sent forth at his safe arrival; the wearied traveller desirous

+of seeing the long wished for country at length pulled the fillet

+from his eyes, and ventured to look round him. But he had

+unloosed the band too soon; he was not yet above the half way

+over. The demon was still hovering in the air, and had

+produced those sounds only in order to deceive, was now freed

+from his commission; wherefore, throwing the astonished

+traveller from his back, the unhappy youth fell headlong into

+the subjacent Ocean of doubt, from whence he was never after

+seen to rise.&mdash;&mdash;</p>

+</div>

+</div>

+

+<p>&nbsp;</p>

+

+<p><span class="pagenum" id="p431">[p.&nbsp;431]</span></p>

+<h3 class="tdc" id="d21"><span class="gesspert">DISCOURSE</span> XXI.</h3>

+

+<hr />

+

+<p class="bq">The general excellency of the Christian Religion.</p>

+

+<p class="tdc"><span class="gesspert">1&nbsp;CORINTHIANS</span> xii.&nbsp;31.</p>

+

+<p class="bq"><i>But covet earnestly the best gifts; yet show I unto

+you a more excellent way.</i></p>

+

+<p>In the Church of Corinth there was much

+contention about the various miraculous gifts

+of the <span class="smcap">holy spirit,</span> which, in the first ages

+of Christianity, were conferred for the general

+benefit of the common cause of our Salvation.

+Without them, small would have been the success

+of the Apostles. Their wonderful success

+depended not upon the efficacy of human means,

+but is to be chiefly attributed to these miraculous

+gifts. <i>And they went forth and preached every

+where, the Lord working with them, and confirming

+the word with signs following.</i> These

+gifts, called the baptism of the holy Ghost, were

+necessary to rouse the attention of a thoughtless

+generation, to satisfy the Jew that the promised

+Messiah, one greater than Moses, was come, and

+that mighty works showed forth themselves in

+him, to convince the Gentile that the Idol-Gods

+of the nations were a vanity and a lie.

+They were also necessary to put men of leisure

+<span class="pagenum" id="p432">[p.&nbsp;432]</span>

+and science upon a full and free enquiry into

+the merits and worth of that Religion, which

+was introduced to the world and supported by

+evidences of so extraordinary a nature.&mdash;The

+persons, as would be rational to suppose, who

+possessed these miraculous powers, such as the gift

+of tongues&mdash;of healing&mdash;of prophesy&mdash;and discernment

+of spirits, were considered in a high and

+honourable light, in a light bordering upon veneration.

+By their own brethren they were

+greatly respected, and among their heathen

+neighbours: of course, would be viewed as almost

+divine. Whatever is preternatural calls

+forth attention and wonder. The distinction,

+which these gifts conferred, became in the Corinthian

+Church a matter of envy. In this Chapter,

+which is closed with our text, the Apostle

+takes up, and largely discusses the subject of

+the miraculous gifts of the spirit. He allows them

+to <i>covet,</i> earnestly to desire and seek these gifts,

+not as an occasion of boasting and pride, but

+that thereby they might be the instruments of

+more successfully spreading the truth and glory

+of the Gospel. But he would have them by no

+means forget that, excellent as these gifts were,

+there was something still more excellent, to

+which he would most affectionately recall and fix

+their attention:&mdash;which far exceeded all external

+gifts however splendid, and that was their spirit

+of Charity or Christian benevolence, which is

+the essence of all pure and undefiled Religion.

+<i>But covet earnestly the best gifts: and yet show I

+unto you a more excellent way.</i></p>

+

+<p><i>This more excellent way,</i> which he above all

+recommends to them, is that of Charity, or real

+holy benevolent affection, and which, in the

+<span class="pagenum" id="p433">[p.&nbsp;433]</span>

+next Chapter, he discusses and illustrates, in a

+manner equally beautiful and sublime.&mdash;&mdash;Instead

+of calling the attention of the audience to

+the particular excellencies of the divine principle

+of holy benevolent affection, Charity, I shall

+attempt to state at large the <span class="smcap">general excellency</span>

+of the Christian religion. And for this,

+the words selected for present meditation, lay a

+proper foundation. Charity indeed, as but now

+mentioned, is <i>that more excellent way</i> intended by

+the Apostle, and of which he speaks in the following

+terms.&mdash;<i>Though I speak with the tongues

+of men and of angels, and have not charity, I am become

+as sounding brass, or a tinkling Cymbal.</i> But

+since Charity which, here doth not mean beneficence

+to the poor, but the true love of God and

+man, or holy benevolent affection, is the sum

+and essence of true Christianity, we may naturally

+pass to consider the <span class="smcap">general excellency

+of the Christian Religion,</span> or to show,

+in a number of important respects, how excellent

+a way the Gospel is, which it is proposed to

+do, in the four following discourses.</p>

+

+<p>To all the real friends of Zion, of rational religion,

+this must be of all themes one of the

+most pleasing. Whoever loves either his Maker

+or Redeemer, must feel a satisfaction, greater

+than words can describe, to hear the honours of

+that religion unfolded, which the supreme Being

+hath so clearly revealed, which a Saviour died

+to establish, and upon which his own hopes

+of eternal felicity must be founded.&mdash;If any subject,

+therefore, in the extensive science of theology,

+be able to awaken and fix the attention of

+a congregation, it must be the one now to be

+<span class="pagenum" id="p434">[p.&nbsp;434]</span>

+considered. After all that can be said by me, or

+even by the most eloquent tongue, or written by

+the ablest pen, in praise of that Religion which

+we enjoy, the one half of its praises will be still

+untold. With much propriety may the words

+of the Queen of Sheba, expressive of her well-founded

+admiration, after she had leisurely surveyed

+the grandeur and glory of Solomon, and

+been an ear-witness of his wisdom, be applied to

+the subject of the <span class="smcap">general excellency of

+the Christian Religion.</span>&mdash;<i>And she said to

+the king, it was a true report that I heard in mine

+own Land of thy acts and of thy wisdom; howbeit

+I believed not the words, until I came, and mine eyes

+have seen it; and behold the one half was not told

+me: thy wisdom and prosperity exceed the fame

+which I heard. Happy are thy men, happy are

+these thy servants, which stand continually before

+thee, and that hear thy wisdom.</i>&mdash;Thrice happy

+are those who know the excellency of the Christian

+Religion, not merely from speculation, but

+from feeling its temper, and practising its duties.&mdash;May

+divine grace enable me to speak upon

+this great subject in such a manner, that when

+you have heard its glories, you may be so delighted

+with it, as to be resolved in your own minds,

+that you will never for the future neglect it,

+whatever else may be neglected.&mdash;I have an inexpressible

+solicitude, lest so important a subject

+should be debated by the imperfect manner, in

+which it will be illustrated.&mdash;</p>

+

+<p><i>In the first place,</i> the worth of the Gospel way

+of life and peace will deeply impress the mind

+contrasted with every other Religion. All the

+religions which have ever been in the world,

+from the beginning to this day, may be divided

+<span class="pagenum" id="p435">[p.&nbsp;435]</span>

+into <i>revealed</i> and <i>unrevealed.</i> Man will have

+some kind of Religion. To suppose all the human

+race can be brought to absolute scepticism

+or Atheism, is the idlest of all chimerical suppositions.

+Visionary are those philosophers who

+believe this possible. While they exert themselves

+to bring it to pass, they may be the means

+of diffusing impiety and irreligion considerably,

+and of consequence profaneness and immorality.

+They will find some proselytes. For nothing

+was ever yet so absurd or self-contradictory, on

+the subject of religion, but some have been found

+foolish enough to embrace and defend it. But

+in the end all will be convinced, that the attempt

+to extirpate all religion from the Earth, will

+be like contending with the Elements, or opposing

+nature in her great course, and therefore

+cannot succeed. The propension towards some

+kind of religion in the human heart is strong.

+There is a natural preparation in our minds for

+receiving some impressions of supernatural belief.

+&ldquo;Upon these, among ignorant and uncultivated

+men, superstition and enthusiasm never

+fail to graft themselves. Into what monstrous

+forms these have shot forth, and what various

+mischiefs they have produced to society, is too

+well known.&rdquo; Designing men are always

+ready to take advantage of this popular weakness,

+and to direct the superstitious bias of the

+multitude to their own ambitious and interested

+ends. Hence all the impostures which have

+been in the world among the various nations,

+and in various ages. Hence the imposture of

+Mahomet&mdash;that of Zoroaster among the antient

+Persians&mdash;of Numa Pompilius at Rome:&mdash;and

+of all the heathen Oracles. Whoever attends

+to these, with a candid and critical mind, will

+<span class="pagenum" id="p436">[p.&nbsp;436]</span>

+have a proof abundantly clear, and fully satisfactory,

+that they could not have a celestial origin,

+and must be man&rsquo;s device, mere fraud and delusion.

+All the particular religions which have

+ever been in the world, may be comprehended

+in these three, <i>paganism,</i> Judaism inclusive of the

+patriarchal, and Christianity to which the Jewish,

+including the patriarchal, was only introductory.

+And we may add Deism, if that may,

+with any justice, be called a religion. A fair

+and large contrast of all these, in their nature,

+their tendency, their doctrines, their rites would

+be an effectual way to evince the glories of the

+Christian Theology, as the only <span class="smcap">true</span> system;

+for the Jewish was only typical of, and preparatory

+to it. This cannot now be done, for it

+would interfere with the present design. I think

+however if some able and learned pen were employed

+to do this, it would be an unspeakable advantage

+to the Christian Cause, and lasting benefit

+to the <span class="wsnw">world.<a id="d21_fna1"></a><a class="fnanchor" href="#d21_fn1">[1]</a>&mdash;&mdash;I</span> now content myself

+with only just observing, compared with the

+ceremonies of the law of Moses, or all the heathen

+systems of morality or superstition, the

+Christian Religion shines, like the Sun in his

+meridian splendor, compared with the borrowed

+light of the Moon, or faint glimmering of the

+<span class="pagenum" id="p437">[p.&nbsp;437]</span>

+Stars. <i>And the word was made flesh and dwelt

+among us, and we beheld his glory as of the only

+begotten of the father full of grace and truth. The

+law came by Moses, but grace and truth by Jesus

+Christ.</i> It is the best religion that ever was, or

+that will be ever published to the world. The

+last dispensation of mercy is it, which will ever

+be revealed to a sinful race: and its glory is

+such as bespeaks its divine original, in so clear

+and affecting a light, that all will be left perfectly

+inexcusable, if they neglect its calls, or refuse to

+comply with its offers. For, it is just such a Religion

+as depraved and fallen creatures need.

+It provides for their relief and pardon, while at

+the same time, it secures the honours of the law&mdash;of

+the Character&mdash;and of the Government of

+God. None who will divest themselves of prejudices,

+and in the spirit of candor examine its

+nature, can help admiring the grace which it

+reveals; the duties which it enjoins, and the

+comforts which it imparts, not with a sparing but

+liberal hand. Such as with patience survey its

+nature, will be compelled however reluctant, to acknowledge

+that it is a peaceful benevolent system,

+calculated in the wisest manner to promote the

+glory of the Supreme Being, to secure the dignity

+of his attributes, and to bring the greatest

+good to man. Well therefore might the angelic

+hosts celebrate the birth of its founder, in the

+following beautiful anthem of praise; <i>Glory to

+God in the highest, good will to man, and peace on

+earth.</i>&mdash;How mild its aspect! how beneficial its

+tendency!&mdash;What is its object, but to wash away

+our sins, that they may never rise up to our

+condemnation in a future world, to which we

+are hastening; to establish our peace&mdash;and to

+secure our felicity?&mdash;What is its object, but to

+<span class="pagenum" id="p438">[p.&nbsp;438]</span>

+make us pious and holy here, to rescue us from

+that misery which we deserve, and to prepare us

+for, and finally bring us to, an inheritance incorruptible,

+undefiled, and that fadeth not away!&mdash;</p>

+

+<p><i>In the next place,</i> The Gospel contains a most

+excellent system of doctrines, and prescribes a

+plain and rational mode of worship. This is

+one thing, in which its glory or worth consists.

+The universal degeneracy of mankind, their

+blindness and ignorance of God or their perverseness

+of will must convince us, that the light

+of reason is not sufficient to bring us to the true

+knowledge of duty, or just apprehensions of the

+divine perfection, or to point out that mode of

+worship with which he will be pleased. But the

+Christian religion begins, where it ought to begin,

+by pointing us first of all to the one true

+God, existing in a threefold, though to us incomprehensible

+manner; and most explicitly

+prescribes the only right way of worshipping and

+serving him. It calls off the mind entirely from

+all vain Idols, which are a lie, and all absurd

+forms, and superstitious rites. As the belief of

+one God lies at the foundation of all religion, so

+it is altogether fit, and not only altogether fit but

+perfectly reasonable that we should first be instructed

+concerning his being, his nature, his laws, and

+his character; and then concerning that mode of

+honouring and serving him, which will be acceptable

+to him. There is but one God, and one Mediator

+between God and man. He that cometh

+to God, must believe that he is, and that he is a

+rewarder of all them that diligently serve him.

+The history of all the pagan nations abundantly

+proves to all who either know much about it,

+or have eyes to see, how prone human nature is

+<span class="pagenum" id="p439">[p.&nbsp;439]</span>

+to go after Idols and false Gods; and to practise

+rites of worship, inconsistent, absurd and

+superstitious&mdash;or to perform in honour of their

+Divinities, sacrifices, both extremely cruel, and

+exceedingly unnatural. The glory of Christianity,

+therefore, shines with a bright lustre, in calling

+man&rsquo;s attention first of all to the one true

+God; and then to the right way of serving him.

+This also sets its wisdom, in a most conspicuous

+point of view. For the world by wisdom knew

+not God. Mankind, where they have had no

+assistance from Revelation, have had no proper

+or just ideas of a supreme Being.</p>

+

+<p>The pagan nations of the earth ever have,

+whatever might be their civilization or learning,

+lived in the grossest ignorance of God, and in the

+most sottish Idolatry: worshipping, by absurd

+and impure rites, many of their Idols. They

+have paid honours divine to the sun, moon, and

+stars:&mdash;to birds, beasts, and fishes, nay even to

+insects and plants. The wise Greeks and learned

+Romans are not to be excepted. The few

+philosophers among them, who saw and despised

+the folly of the vulgar superstition, did not

+mark out any rational system of worship. The

+people at large lived, not only in the vilest Idolatry,

+but indulged in the most unnatural and

+detestable vices, such as cannot be named, without

+causing us to blush for the shameful conduct

+of human nature.</p>

+

+<p>As the few philosophers, in the antient civilized

+heathen nations, who had arrived at the

+greatest eminence in the knowledge of what is

+called natural religion, exhibit to us in the

+midst of some bright sayings about the supreme

+Being, the first cause of all things, many childish

+<span class="pagenum" id="p440">[p.&nbsp;440]</span>

+and unworthy notions; so they have also given

+a poor, defective system of moral Virtue.

+It must not be denied, that some very rational

+and wise sayings concerning the being and attributes

+of the Deity, have come down to us

+from the antient sages. But none of them had

+any uniformly consistent and just apprehensions

+of him. Their notions about the first cause of

+all things, had in them a strange mixture of

+truth and error, sense and nonsense. Sometimes

+in reading them, we are struck with agreeable

+surprise, at the justice of some observation

+concerning the being of a God, his perfection,

+and Providence. But alas! the pleasure is destroyed

+in a moment by some most absurd or

+impious sentiment:&mdash;all is confounded with fable

+and fiction.&mdash;When we turn our eye to their

+notions of moral Virtue, and man&rsquo;s real happiness,

+we find little, if any more satisfaction.

+They wrangled continually about the <span class="smcap">chief

+good,</span> or true happiness of man. They differed

+most widely from each other. And none

+of them hit upon the truth.&mdash;Their morality,

+viewed only with a superficial eye, I grant, looks

+specious and shining. Some beautiful and just

+sentiments are displayed in all the elegance and

+charms of language. The man of taste admires

+the diction. We read, with a kind of rapture,

+some of their sentences: the ideas of morality

+contained in them are so just, and the stile so

+pleasing. Many of their moral sayings indeed

+are worthy to be imprinted on the memory.

+But when we critically and impartially weigh

+their systems, of moral Virtue, we find them essentially

+defective. For they are always built

+upon wrong principles. A contracted self-love,

+or a regard to the external advantages of society,

+<span class="pagenum" id="p441">[p.&nbsp;441]</span>

+or a hope to live, in the praises of the latest posterity,

+were their highest motives. The rewards

+of piety&mdash;the honour of God&mdash;and the certain

+belief of a future state cannot be reckoned at all

+a part of their religion. Nay, if any acknowledged

+the unity of the Godhead, they were reputed

+Atheists. And the best of them all pleaded

+for suicide, and other shocking and unnatural

+vices.</p>

+

+<p>For argument&rsquo;s sake, we will admit that our

+reason, without any help from a divine revelation,

+is adequate to teach us the duties of morality,

+so far as may be needful to regulate all

+our conduct in this world, and to direct all the

+exercises of our affections aright as to time.

+Still something further is essential. When I admit

+this sufficiency of reason in regard to moral

+duty; I do not admit by any means that it can

+be proved.&mdash;But if it could be proved, still the

+wonderful discoveries of the Gospel respecting a

+Mediator and a world to come, and many other

+important points, would be not only most desirable,

+but essentially necessary. And therefore,

+the Gospel is indeed glorious and excellent.

+Reason, then, separate from Revelation, cannot

+inform us concerning some of the most necessary

+and essential things in Religion. It cannot tell

+us whether any pardon of sin can be dispensed to

+us. It cannot inform us, either what the recompence

+of Virtue will be, or the punishment

+of Vice. It cannot ascertain the degree of goodness

+which will be remunerated; if any is to be

+at all:&mdash;or what kinds and degrees of Vice shall

+be punished. It cannot point out to us, what

+sins, of which we have been guilty, will be forgiven;

+<span class="pagenum" id="p442">[p.&nbsp;442]</span>

+or whether any will be; of if they will

+be, upon what grounds. Neither can it look

+forward into another state of being, and tell us

+the duration in which we shall exist; or in which

+Virtue will be remunerated; or in which Vice

+will be frowned upon:&mdash;or indeed whether

+there shall be any future state at all; or whether

+there will be a future retribution, if a future state.

+It may conjecture on these most important and

+essential subjects. But it can go no farther than

+mere conjecture; and as to some of them, hardly

+so far. Its light here is so feeble, that it

+scarcely glimmers. It cannot therefore relieve

+us under the pains and anguish of a guilty conscience.

+It hath no motives and arguments of

+weight sufficient to induce us to break off all

+our sins by repentance, and our transgressions

+by turning unto the Lord. It spreads not before

+us, and endless good to engage us to love and

+fear God, or endless punishment to deter us

+from sin.&mdash;In the world we often behold vice

+prospered, and Virtue depressed. The wicked

+often flourish, in the course of human events;

+and upon them fortune smiles propitiously: while

+the worthy and the good experience the bitterness

+of calamity, and adversity takes them by

+her cold hand. In cases of this nature, reason

+would utterly fail in administering sufficient succour.&mdash;But

+Religion composes the mind under

+all the vicissitudes of human life. Nay, it opens

+to us rich consolation.&mdash;And one eminent branch

+of its excellence is that it instructs us fully, clearly,

+and plainly as to just notions of God, of the

+manner in which he will be worshipped, of his

+readiness to forgive us on our repentance and

+amendment through an atonement made for sin.

+It teaches us, also, the nature of this atonement.

+<span class="pagenum" id="p443">[p.&nbsp;443]</span>

+It informs us of the nature of true Virtue; the

+rewards of it; the punishment of Vice; the continuance

+of the one and the other; and the certainty

+of a life to come.&mdash;It opens to us the truth

+in distinction from all error; and is, therefore,

+by way of eminence sometimes called <span class="smcap">the

+truth.</span> Its author is stiled the true and faithful

+witness. And its doctrines are set forth as

+true and faithful sayings. It points out the right

+path, and guards, as much as is possible against

+all false principles and delusions, visions and idle

+dreams in things of a religious nature. And

+what is much to its praise, and no inconsiderable

+proof of its divinity, it doth not dwell upon

+subtle and curious speculations, whose tendency

+would be only to embarrass and perplex honest

+inquirers after truth and happiness; or at least

+to amuse the imagination, without mending the

+heart, or regulating the morals of men.</p>

+

+<p>With the utmost possible clearness and force

+of language, it states what we are by nature, and

+what we must be by grace:&mdash;the manner in

+which we must live, and what we are to expect,

+if we conform ourselves to its precepts, and exercise

+its temper, in another world, as a recompence.

+It directs us to keep under due discipline

+all the turbulent passions and evil propensities

+of the mind. <i>They that are Christ&rsquo;s,</i> says

+the Apostle Paul, <i>have crucified the flesh with its

+lusts and affections.</i> The same inspired penman

+thus exhorts us, <i>Let us walk honestly as in the day;

+not in rioting and drunkenness, not in chambering

+and wantonness, not in strife and envying. But

+put on the Lord Jesus Christ, and make not provision

+for the flesh, to fulfill the lusts thereof.</i></p>

+

+<p>What is worthy of particular notice, the

+<span class="pagenum" id="p444">[p.&nbsp;444]</span>

+christian Religion has no pomp and parade. It

+relates the great truths which we are to believe

+and leaves them to have their impression both on

+the heart and life. It discovers indeed the most

+sublime mysteries, doctrines above man to invent,

+and consequently above, though not repugnant

+to reason.&mdash;It informs us of the <span class="smcap">Fall</span> of man,

+that tragical event whence all our woes:&mdash;and

+the method of our recovery:&mdash;that the Supreme

+Being exists as Father, Son, and holy Ghost,

+possessed of all possible perfections, and worthy of

+all homage:&mdash;that he orders and disposes of the

+Universe, the natural and moral world, at pleasure:&mdash;that

+he controuls and directs all things

+and events:&mdash;that the eternal destiny of every

+one of the Children of men is in his sovereign

+hands:&mdash;that purity of heart and piety of life

+are essential to salvation:&mdash;that incorrigible sinners

+must be punished with endless destruction:&mdash;that

+at the end of the world, the dead will be

+raised:&mdash;the living be changed in a moment, in

+the twinkling of an eye:&mdash;that a general judgment

+will be holden:&mdash;that all real goodness will

+share in a glorious reward:&mdash;and that grace divine

+is necessary to form and prepare the heart

+for the eternal enjoyment of God.</p>

+

+<p>And what is by no means to be omitted, all

+its doctrines are consistent. They form one rational

+connected system. There is no contradiction,

+no darkness, nor mysticism resting upon

+its doctrines, as they are stated in the sacred

+Volume, though they have been differently explained

+by different denominations. They are

+in themselves clear. They are full. They are

+explicit. No clouds hang over them. And every

+lover of this holy religion must deeply regret,

+<span class="pagenum" id="p445">[p.&nbsp;445]</span>

+that ever any human mixtures and traditions

+should be substituted for the commandments

+of God. Much more, that these last

+should be made null and void, or superseded by

+those, as the most generous candour must allow

+they have by various Communions of Christians.</p>

+

+<p>As to the <span class="smcap">mode</span> of worship, and divine <span class="smcap">ordinances</span>

+to be attended upon; they are such as

+reason fully approbates; they are free from superstition

+and enthusiasm. Superstition places

+all the excellence of worship in rites and forms,

+names and ceremonies. It tythes mint, annise

+and cummin. It lays great stress on mere bodily

+observances which profit little, or in trifles.&mdash;Enthusiasm

+lays claim to fictitious joys, visionary

+raptures, to inspiration, and an uncommon

+intimacy with the Deity. Now it is the

+Excellency of the Christian religion, that it gives

+no countenance to either of these. It always, on

+the contrary, places the essence of all acceptable

+worship, in the pure and fervent devotions of the

+heart, in a rational and enlightened piety, commanding

+us statedly to offer homage to God:&mdash;to

+be fervent in spirit serving the Lord:&mdash;and

+to present all our prayers to his throne, in the

+name of our Redeemer, relying on his complete

+righteousness, and efficacious intercessions. For

+he is <i>that other angel that came and stood at the

+Altar, having a golden Censer, and there was given

+unto him much incense, that he should offer it

+with the prayers of all saints upon the golden Altar.</i></p>

+

+<div class="footnotes"><h4 class="tdc">FOOTNOTES:</h4>

+<div class="footnote" id="d21_fn1"><p><a href="#d21_fna1"><span class="label">[1]</span></a>

+The reader will take notice that I suppose eminent service

+may be done to the Christian Religion, by a fair and candid comparison

+made between it, and the other religions&mdash;namely, Paganism&mdash;Mahomitanism&mdash;and

+the philosophic religion of modern

+Infidels&mdash;or rather irreligion. This is, in a measure, a new

+subject. And as from the state of our Country the probability

+is that the grand dispute will be, <span class="smcap">shall we have any religion</span>

+or <span class="smcap">shall we not</span>; so it would be a peculiarly <span class="smcap">seasonable</span>

+subject. I hope some able pen will ere long, undertake

+the arduous task to discuss it.&mdash;An elegant pen has beautifully

+contrasted Mahomitanism with the Gospel. But we want something

+further.</p>

+</div>

+</div>

+

+<p>&nbsp;</p>

+

+<p><span class="pagenum" id="p447">[p.&nbsp;447]</span></p>

+<h3 class="tdc" id="d22"><span class="gesspert">DISCOURSE</span> XXII.</h3>

+

+<hr />

+

+<p class="bq">The general excellency of the Christian Religion.</p>

+

+<p class="tdc"><span class="gesspert">1&nbsp;CORINTHIANS</span> xii.&nbsp;31.</p>

+

+<p class="bq"><i>But covet earnestly the best gifts; yet show I unto

+you a more excellent way.</i></p>

+

+<p><i>The more excellent way</i> here spoken of, is

+that of Charity, by which we are not to

+understand a liberal and bountiful disposition, or

+mere almsgiving, or a favourable opinion of the

+good or safe state of others, which is the general

+acceptation of the word in common discourse,

+and in some writers, but the great principle of

+love to God and man, which is the scripture-sense

+of the word. In a preceding sermon, on

+these words, the Congregation were informed,

+that it was proposed by divine leave, at some

+length to consider from them the <span class="smcap">general excellency</span>

+of the Christian Religion: and that

+it was presumed the intelligent hearer would immediately

+perceive, that they laid a proper foundation

+for so extensive a design. No subject in

+Divinity can be more important in itself, more

+seasonable in this day, or more interesting to

+any audience, than the one before us. For it

+is because the beauty and glory of the Christian

+Religion, in itself, or compared with all other

+<span class="pagenum" id="p448">[p.&nbsp;448]</span>

+particular religions which have been in the

+world, are not discerned or realized, that any,

+in their folly or pride of abilities and philosophy,

+reject it as unworthy of credit; or scoff at it as

+a <i>cunningly devised fable</i>; or embrace a maimed

+and defective scheme of it. To the same general

+cause must it be ascribed, that others are

+careless and indifferent about complying with its

+offers of life and pardon, who daily sit under its

+ministrations. Most happy will it be, therefore,

+if in the progress of our reasonings and illustrations,

+an impression may be made on the mind,

+of the beauty and worth of that system of Religion,

+under which in the course of a wise and

+Sovereign Providence, it is our favoured lot to

+live. If you will carefully and strictly attend, I

+shall not despair of effecting so desirable a purpose:

+for all who have eyes cleansed of prejudice

+to see, ears sanctified by a solemn awe of

+God to hear, and understandings awakened by

+the importance of the subject to perceive, cannot

+help being struck with the <i>beauty and</i> worth

+of the Gospel.&mdash;</p>

+

+<p>We have already taken notice of the system

+of doctrines and mode of worship which the

+Gospel contains, as deserving of praise and admiration,

+as well as its glory compared with the

+law of Moses, or pagan systems of morality and

+superstition.&mdash;</p>

+

+<p><i>Thirdly</i>&mdash;We now proceed to consider as a

+farther evidence of the excellency of the Christian

+Religion the duties which it enjoins, and

+the motives by which they are enjoined.</p>

+

+<p>One very great branch of the Excellence of

+Christianity consists in its containing a most <i>rational</i>

+<span class="pagenum" id="p449">[p.&nbsp;449]</span>

+<i>system</i> of duties, and enforcing them by

+the most <i>solemn motives.</i> The doctrines, indeed,

+the precepts, the duties, and the ordinances of

+the Christian religion are such as bespeak its Excellence,

+and the justice of its claims to a celestial

+origin. We have already gone over with a

+summary of its doctrines, and a brief view of its

+mode of worship. Imperfect indeed was the

+enumeration, and very short the view, but sufficient

+to evince the Excellence of it, as a divine

+Religion.&mdash;For whatever weight is to be laid on

+the external evidences of the Christian Religion,

+and it is to be confessed, that great weight is to

+be laid upon them, and that they have been happily

+and beautifully illustrated by some of the

+most learned men the world ever saw; still after

+all, the proof which administers to the reflecting

+mind the most entire satisfaction, is its internal

+Excellence, its own inherent worth and merit.

+To the real believer, who has experienced its divine

+power, the witness of God&rsquo;s spirit with his

+that he is a child of God, is above all other

+things, a proof to him of the truth and glory of

+the Gospel. But this is merely personal. This

+is like the <i>new name, the white stone,</i> or <i>hidden

+manna,</i> which no man knoweth saving he that

+receiveth it.&mdash;<i>To him that overcometh will I give

+to eat of the hidden manna, and will give him a

+white stone, and in the stone a new name written

+which no man knoweth save he that receiveth it.

+He that believeth hath the witness in himself.</i>

+The Gospel-system, then, lays before us the duties

+to be performed by us, in the various places

+and relations of life, as well as the doctrines to

+be believed. It tells us what we are to do, as

+well as what we are to believe. And that mere

+<span class="pagenum" id="p450">[p.&nbsp;450]</span>

+belief, though the most orthodox, separated

+from the practice of duty, cannot avail to our acceptance

+with God.&mdash;And it is to the honour of

+the Gospel that there is no deficiency in regard

+to the duties urged upon us, any more than the

+doctrines to be received by us, the faith once delivered

+to the saints. All we are to do, then,

+in order to obtain the divine favour and to inherit

+eternal life, is most clearly placed before

+the mind. The practical part of religion, or the

+precepts to which our lives and conversation are

+to be conformed, is exceedingly plain. None

+in justice can urge that, what is necessary, in the

+preceptive part of scripture, is beyond their abilities

+to comprehend, or that it is not reconcilable

+to reason. To every eye, though weak, the

+great outlines of duty are visible. Who is, or

+need be ignorant of what will infallibly ensure

+his complete and eternal felicity? If suitable

+pains be taken, and the necessary helps used,

+who doth not or may not understand the main

+branches of his duty to God, to the Saviour, to

+man, and to himself? What is the chief end of

+man? can any plead ignorance here? Is it not

+to love God supremely, to serve him faithfully,

+and to be happy forever in the enjoyment of him?&mdash;The

+sum of all revealed duty is what, in the

+text, the Apostle means by that <i>excellent way,</i>

+which he was about to show unto the Corinthian

+Christians, the love of God and man, or Charity.

+On these two following commandments, observes

+the author of it, hangs all practical Christianity,

+<i>thou shalt love the Lord thy God, with all thine

+heart, and thy neighbour as thyself.</i> He who

+loves his Maker with all his heart, and his fellow-men

+as himself; and is careful in all things

+to do unto them, as he would that they should

+<span class="pagenum" id="p451">[p.&nbsp;451]</span>

+do to him, fulfills his duty, in its main points.

+And if we comply with the whole duty of man&mdash;attend

+to all that is required of us, as duty, respecting

+God and man, Jesus Christ, and

+ourselves, we shall be happy. For our duty and

+our happiness are indissolubly connected. No

+one can be accepted of God, or be blessed, who

+omits duty knowingly and habitually. No one

+can be miserable who conscientiously attends

+to the whole of his duty, as revealed to him in

+the Oracles of truth. Holiness, then, is our

+highest interest, and the <i>Supreme Good.</i> The way

+that leadeth to life, is the way of obedience&mdash;of

+self-denial&mdash;of faith&mdash;of hope&mdash;of repentance&mdash;of

+humility&mdash;of meekness&mdash;of patience&mdash;of all

+moral goodness. And these duties are repeatedly

+urged&mdash;beautifully illustrated, and plainly

+commanded. The great terms of life and peace,

+of pardon and glory are so clearly revealed

+<i>that he that runs may read. And the Lord answered

+me, and said, write the vision and make it

+plain upon the table, that he may run that readeth

+it.</i> To the great clearness, with which our duty

+is set before us, extensive as we acknowledge

+it to be, may the following words be applied.

+<i>And an high way shall be there, and a way: and

+it shall be called the way of holiness; the unclean

+shall not pass over it, but it shall be for those: the

+way-faring men though fools, shall not err therein.</i>

+The path of duty is a straight path. We cannot

+be carried away from it, but either through

+a corrupt inclination or misinformed judgment.

+If we sincerely desire to be found accepted of

+God, and to do our duty in all things, and faithfully

+use all the advantages which we enjoy, to

+learn our duty in its whole extent, we shall fail

+in no material points. Corrupt passions, pride,

+<span class="pagenum" id="p452">[p.&nbsp;452]</span>

+indolence, self will, and as the consequence, an

+erroneous conscience, turn us aside from the

+line of duty. Indeed our duty in all its branches

+is so explicitly laid before us, that we may

+be freed from all painful doubts or distressing

+perplexity about what we shall do to inherit eternal

+life. If we be not voluntarily deficient in

+proper care to understand our duty, we may

+well know what is required of us to do, as rational

+and accountable creatures, which will please

+our Maker and Preserver, the author and fountain

+of all goodness:&mdash;how he will be worshipped:&mdash;what

+will fit us in the temper of our hearts

+for his presence and kingdom:&mdash;and how, while

+in the world, to walk and conduct so as to be

+happy, when our connection with it shall be dissolved

+by death. Indeed, to say the truth, our

+duty to God&mdash;our duty to man&mdash;our duty to the

+Redeemer&mdash;and our duty to ourselves are set before

+us in the Gospel so plainly, that with good and

+honest hearts, we may easily understand it; and

+so repeatedly, that without criminal negligence,

+we cannot fail to understand it. The sum of it,

+as but now remarked, is comprised in supreme

+affection to the author of the Universe and unfeigned

+good will to men:&mdash;in forgiveness of

+injuries&mdash;in love to enemies&mdash;in beneficence to

+the poor&mdash;in benevolence to all&mdash;in humanity

+and compassion&mdash;in justice and integrity&mdash;in every

+Christian, moral, social, civil and relative

+duty&mdash;in repentance and reformation, where we

+have done amiss, a fiducial reliance on the great

+atonement provided by the sufferings of the Mediator&mdash;a

+conformity to, and imitation of, his

+example which is complete and finished&mdash;and

+conformity to the moral character of God, together

+with an obediential regard to his preceptive,

+and acquiescence in his providential will.

+<span class="pagenum" id="p453">[p.&nbsp;453]</span>

+Conformity to the divine will is the sum of our

+duty.</p>

+

+<p>And what is worthy of particular notice here,

+is that Christian duty has but one object in view,

+the divine glory and human happiness, not as

+opposite and distinct, but as inseparably blended.

+Whether we eat or drink or whatever we do,

+we are to do all to the glory of God. Of him,

+to him, and through him are all things, to whom

+should be glory forever. He made all things,

+and for his pleasure they are, and they were

+made. The universe was spoken into being,

+and is upheld in being to manifest the divine

+glory. It ought therefore to be our highest end.

+And the chief design of Christianity is to prepare

+us for happiness, in such a way, as shall effectually

+promote the divine honour; that is,

+<span class="smcap">in the way of holiness.</span> All the doctrines

+which it enjoins, all the duties which it requires&mdash;and

+all the rites or sacramental institutions

+which it would have us celebrate, are, in their

+very nature, calculated to accomplish this most

+amiable and excellent purpose. In its design

+consequently it is perfectly uniform. It doth

+not hold up, or direct us to aim <span class="smcap">supremely</span> at

+different and opposite subjects. And the great

+end which it keeps uniformly, constantly, and

+invariably in view, beyond all controversy, is to

+prepare us by a state of probation, or by the exercises

+of a benevolent heart and the duties of a

+good life, for the kingdom of heaven. This is

+every where professed by Christ and his Apostles

+to be the chief end of the Christian life&mdash;the

+crown for which he is to contend&mdash;the goal to

+which he is to run&mdash;and the harvest which is

+to recompence him for all his labours. &ldquo;No

+such prize was ever, in any other religion, hung

+out to mankind; nor any means, of course, prescribed

+<span class="pagenum" id="p454">[p.&nbsp;454]</span>

+for the attainment of it.&rdquo;&mdash;And how excellent

+that system must be, which has in view

+so glorious an object, cannot but strike every

+person of reflection and observation. Reason

+must see and acknowledge it. The path of duty

+is the narrow way that leadeth unto life. And

+the only way to advance effectually the divine

+glory.</p>

+

+<p>And to enforce duty upon the hearts and consciences

+of mankind, the most solemn motives are

+opened to us in the Christian Religion; which

+is a further and no inconsiderable proof of its

+excellence. After it has, with great accuracy

+and fulness, stated our duty, it doth not leave us

+as if indifferent whether we performed it or not.

+But as a firm and real friend, it follows us with

+such arguments and motives, as are the best adapted

+to work upon us, a saving impression.

+And it hath for its object our Salvation, so it employs

+every consideration to gain our consent

+to be saved, which has any probability of success.

+It deals not in cold and uninteresting speculations,

+or abstruse points, which only perplex, or

+at most amuse the inquisitive, or feed pride. It

+comes home to our hearts, to our bosoms, as if

+it would take no denial from us: as if it beheld

+us foolishly plunging into ruin. While we are

+straying in the wilderness of error, it calls after

+us with the eager voice of importunity and love,

+and pleads with us to return from our wanderings

+and folly, and to consent to be happy. <i>Turn

+ye, turn ye, for why will ye die O house of Israel.

+Thus saith the Lord, I have no pleasure in the

+death of the wicked, but that he would turn

+and live. O Israel, return unto the Lord thy

+God, for thou hast fallen by thine iniquity. Take

+with you words and turn to the Lord, say unto</i>

+<span class="pagenum" id="p455">[p.&nbsp;455]</span>

+<i>him, take away all iniquity, and receive us graciously.</i></p>

+

+<p>A great deal has been said about religion in

+every age. There has been much contention

+about it too; some pleading for one scheme of

+doctrine, and some for another. Some setting

+up one plan of Church-order and discipline, and

+mode of worship, and some another. But all

+that is essential, absolutely so, is easy to be comprehended,

+and lies in a very narrow compass.

+There are but a few things absolutely necessary

+to salvation. And to induce us to attend to

+these, as we ought, the most solemn and weighty

+motives are presented to the mind; motives

+adapted in their own nature, to influence the

+heart, to interest the attention, and to call forth

+the warmest exertions: motives sublime, and

+of which reason must approve.&mdash;All that is, or

+can be dear to us: all that is sacred: all that is

+interesting to us as inhabitants of a dying world:

+all that respects everlasting happiness or everlasting

+woe, is placed before us&mdash;in the mind&rsquo;s view.

+Expostulations, arguments, calls, warnings, and

+offers of life and peace, of pardon and glory are

+addressed, by turns, to mankind.&mdash;To persuade

+us to do our duty&mdash;to lead holy lives&mdash;to prepare

+for future blessedness&mdash;to hate sin&mdash;to repent

+of it&mdash;to turn from all unrighteousness&mdash;to

+believe and accept of a Saviour&mdash;and to obey

+the precepts of moral Virtue, every suitable argument

+is suggested. We are urged by the

+love of God;&mdash;by the compassion of Christ;&mdash;by

+the riches of eternal glory;&mdash;by the horrors

+of eternal perdition;&mdash;by the beauty of Virtue;

+by the deformity of vice;&mdash;by the uncertainty

+of time;&mdash;by the dying nature of all earthly

+<span class="pagenum" id="p456">[p.&nbsp;456]</span>

+joys;&mdash;by the agonies of death;&mdash;by the solemn

+scenes of the opening grave;&mdash;by the tribunal

+of the enthroned Judge;&mdash;and by all the wonders

+of Eternity, to live as such beings, as we

+are, ought to live, to be holy in life and all manner

+of conversation, that after dissolution we may

+ascend to the realms of glory.</p>

+

+<p>From this summary view of the <span class="smcap">duties,</span>

+which the Christian religion enjoins, and of the

+<span class="smcap">motives,</span> by which these duties are enforced, its

+Excellence most clearly appears. Were we to

+enlarge, as with abundant propriety, we might,

+upon these topics, we should still more convincingly

+perceive its internal worth and glory.&mdash;Without

+dwelling any longer however upon

+them, we go on to say&mdash;</p>

+

+<p><i>Fourthly,</i> that the Excellency of the Christian

+Religion farther appears, as it contains the

+most <i>precious promises,</i> and <i>richly supports</i> its disciples

+in days of sorrow and affliction. This is

+an argument to prove its glory and usefulness,

+which can hardly fail to make some impression

+upon the mind. In general, we may here observe,

+that the Christian Religion seems to display

+a most intimate and perfect knowledge of

+human nature:&mdash;of what it wants to cure its disorders;

+to guard it from errors; to subdue its

+corruptions; to strengthen its principles of reason

+and conscience; to rectify its mistakes; and

+to support it under every pressure of outward

+calamity or inward trial. Man as a frail Creature

+needs assistance; as dependent, a refuge;

+as weak, strength; as ignorant, light and instruction;

+as guilty, righteousness and pardon; as

+wretched, redemption; and as a candidate for

+another state of existence, gracious encouragements

+<span class="pagenum" id="p457">[p.&nbsp;457]</span>

+and promises. And this intimate knowledge

+of human nature discovered, in the Gospel,

+proves its excellence, and is worthy to be mentioned

+among the evidences that it came from a

+source far above us, even from <span class="smcap">him</span> who made

+us. With the reflecting and judicious, this is a

+proof which will have considerable influence towards

+satisfying and convincing the mind. If

+it contained no precious promises to encourage

+and animate our hopes, it certainly would

+be so far from being a perfect and finished system,

+that it would be materially defective. As hope

+is one of the great springs of human actions, so

+a Religion which is well and wisely adapted to

+our nature, would not fail to address this power

+of the soul, and make all the advantage of it

+that could be made, to bring about its everlasting

+salvation. A Religion which is true and

+genuine, must take man as he is&mdash;as he is found

+in experience, and treat him accordingly. And

+one peculiar excellence of the Christian Religion

+is, that it actually takes man as he is&mdash;addresses

+him as such, as a moral agent, as a rational

+though fallen Creature, as designed for

+an immortal duration, and accountable to his

+Maker not only for all his outward conduct, but

+also for his mental exercises&mdash;or views, exercises,

+and affections of heart.&mdash;</p>

+

+<p>A brief consideration of the richness, extensiveness,

+and preciousness of its promises to encourage

+hope and exertion, will teach us that

+it most marvellously consults what man is. Its

+promises are indeed glorious. We cannot reflect

+upon them, without being filled with wonder;

+and their aim, like the doctrines of the

+<span class="pagenum" id="p458">[p.&nbsp;458]</span>

+Gospel, is to increase in the soul holiness and

+meetness for heaven. <i>Having therefore</i> says the

+Apostle Paul, <i>these promises dearly beloved, let us

+cleanse ourselves from all filthiness of flesh and spirit,

+and perfect holiness in the fear of the Lord.</i>

+How divine, therefore, the tendency of Gospel-promises!

+The design of the precious promises

+of the Gospel is here expressly declared. It is

+not to amuse the fancy&mdash;to nourish pride and

+vanity&mdash;to build up empty homes and expectations;

+but to purge away sin from our hearts,

+to advance us in holiness, and ripen and prepare

+us for the exalted services, and sublime felicities

+of the celestial world:&mdash;or in St. Paul&rsquo;s words

+above cited, <i>to cleanse us from all filthiness of flesh

+and spirit, and to perfect holiness in the fear of

+God.</i> The tendency, then, of all the promises

+of the Gospel is to advance the interests of holiness.

+How sweet and supporting are they!

+How worthy of a wise and gracious God to

+make, and of us to receive with all thankfulness!

+<i>Whereby are given to us,</i> says the Apostle Peter,

+<i>exceeding great and precious promises, that by those

+you might be partakers of the divine nature having

+escaped the corruption that is in the world through

+lust.</i> The promises of the Gospel are not only

+<i>great</i> and <i>precious,</i> but <i>exceedingly great</i> and <i>precious</i>&mdash;full

+of comfort&mdash;of joy&mdash;of peace&mdash;and

+rest. They tend to raise our affections, to increase

+our zeal, to quicken our hopes, to enliven

+our faith, to establish us in the ways of righteousness

+and truth, and to furnish us for, and unto,

+all good works.</p>

+

+<p>As a specimen of all the rest, only consider

+for a moment, three of them. <i>And will be a

+Father unto you, and ye shall be my sons and daughters</i>

+<span class="pagenum" id="p459">[p.&nbsp;459]</span>

+<i>saith the Lord Almighty.&mdash;Fear not, Abraham,

+I am thy shield and exceeding great reward.&mdash;Behold

+what manner of love the Father hath bestowed

+upon us, that we should be called sons of

+God: therefore the world knoweth us not, because

+it knew him not. Behold, now are we the sons of

+God, and it doth not yet appear what we shall be;

+but we know that when he shall appear, we shall

+be like him; for we shall see him as he is.</i> What

+can be more full, or rich, or precious than these

+promises? Can words convey more? Is there

+not something rapturous and ecstatic in them?

+Should we dare credit them, were they not expressly

+given? And how excellent do they make

+the Christian Religion appear!</p>

+

+<p>Instead of tracing out all the promises, and

+ranging them under their proper heads, though

+this would be a most pleasing employment, we

+will only particularize the supports afforded, in

+the Gospel, in days of sorrow and calamity.

+Doctor Blair, speaking of the house of mourning,

+has the following very just thoughts.

+&ldquo;Moreover you would <i>there</i> learn,&rdquo; says he, &ldquo;the

+important lesson of suiting your mind, beforehand,

+to what you had reason to expect from

+the world; a lesson too seldom studied by mankind,

+and to the neglect of which, much of their

+misery, and much of their guilt is to be charged.

+By turning away their eyes from the dark side

+of life&mdash;by looking at the world only in one

+light, and that a flattering one&mdash;they form their

+measures on a false plan, and are necessarily deceived

+and betrayed. Hence the vexation of

+succeeding disappointment and blasted hope.

+Hence their criminal impatience of life, and

+their bitter accusations of God and man; when,

+<span class="pagenum" id="p460">[p.&nbsp;460]</span>

+in truth, they have reason to accuse only their

+own folly. Thou who would act like a wise

+man, and build thy house on the rock, and not

+on the sand, contemplate human life not only in

+the sun-shine but in the shade. Frequent the

+house of mourning, as well as the house of

+mirth. Study the nature of that state in which

+thou art placed; and balance its joys with its

+sorrows. Thou seest that the cup, which is held

+forth to the whole human race, is mixed. Of

+its bitter ingredients expect that thou art to drink

+thy portion. Thou seest the storm hovering every

+where in the clouds around thee. Be not

+surprised if on thy head it shall break. Lower,

+therefore, thy sails. Dismiss thy florid hopes;

+and come forth prepared either to act or to suffer,

+as heaven shall decree. Thus shalt thou be

+excited to take the properest measures for defence,

+by endeavouring to secure an interest in

+his favour, who <i>in the time of trouble, can hide

+thee in his pavilion.</i> Thy mind shall adjust itself

+to follow the order of his Providence. Thou

+shalt be enabled, with equanimity and steadiness,

+to hold thy course through life.&rdquo;</p>

+

+<p><i>God,</i> says the pious Psalmist, <i>is our refuge and

+strength, a very present help in trouble.</i> We are

+liable to personal distress and pain, to bereavement

+of friends, to public evils, and to spiritual disconsolations

+and the hidings of our heavenly Father&rsquo;s

+face. Human life, indeed, is filled up

+with evils, many ideal only; many mournful

+realities. No state, no condition is exempt. <i>In

+the world,</i> said our Lord, to his disciples, <i>ye shall

+have tribulation.</i> Man that is born of a woman

+is of few days and full of trouble. We cannot

+fly from it, go where we will, or do what we

+<span class="pagenum" id="p461">[p.&nbsp;461]</span>

+may, any more than we can fly from ourselves.

+As long as man is imperfect, as long as we are

+imperfect, so long must we be liable to various

+sorrows and losses, trials and misfortunes. We

+have no reason to expect, nay, it is unwise to

+expect, that all our days, if hitherto they have

+passed without any sorrows, will still guide away

+unmolested. We ought not to look for, or build

+upon uninterrupted comforts, or a cloudless sky.

+Storms will arise. The lightnings will flash.&mdash;The

+thunderstorms will roar. Providence has seen

+fit to strow the path of life with painful sorrows,

+that we may not be too fond of a dying world,

+or its dying comforts; or seek for a rest here.

+Every thing sublunary is continually shifting,

+and, like the moon, never keeps the same face

+long. Time like fire is wasting, consuming and

+changing every thing upon which it preys: and

+like fire too, when it has no more fuel to feed

+it, it will itself be extinguished,&mdash;and be no more.

+Every earthly good, is at best but a dying joy.

+For there is a time when we must die and leave

+it, or it will die and leave us. And one excellence

+of the Christian Religion is, its furnishing

+us with the best motives and considerations to

+patience under the evils and afflictions of this life.

+Its consolations are neither few nor small, and

+such as the world can neither give nor take away.

+In a day of adversity, religion is supposed generally

+to have great power. Here it triumphs.

+And here all its supports are needed. To a

+thoughtful pensive mind, no study can appear

+more important, than how to be suitably prepared

+for the misfortunes of life; so as to contemplate

+them in prospect without dismay; and if

+they must take place, to bear them without dejection.

+Throughout every age, the wisdom of

+<span class="pagenum" id="p462">[p.&nbsp;462]</span>

+the wise, the treasures of the rich, and the power

+of the mighty, have been employed, either in

+guarding their state against the approach of distress,

+or in rendering themselves less vulnerable

+by its attacks. Power has endeavoured to remove

+adversity to a distance. Philosophy has

+studied, when it drew nigh, to conquer it by

+patience; and wealth has sought out every pleasure

+that can compensate or alleviate pain.&mdash;But

+the Gospel alone has ample support. Religion

+fortifies the heart by its divine influence to bear

+the evils of life.</p>

+

+<p>The heathen philosophy, in days of sorrow

+and misfortune, opened but two sources of comfort.&mdash;<i>One</i>

+was that we must consider that what

+we call <i>evils,</i> are no <i>evils.</i> It denied the existence

+and reality of wants and pains. But a most

+miserable motive to patience and peace was this.

+For nature would feel pain, when in sickness

+and sorrow, let philosophy pretend what it

+might. To pretend to console the anguished

+heart, when bleeding under some deep recent

+wound, by denying that it felt any anguish; by

+denying that there is any such thing as pain and

+evil, was only to insult it.</p>

+

+<p><i>The other source</i> of comfort opened by pagan

+philosophy under calamities, was that they could

+not be avoided&mdash;that all are liable to them&mdash;and

+that man was destined to evil while on the earth.

+This method to assuage and tranquilize the afflicted

+was equally inefficacious with the other.

+It was so far from being a mitigation of woe,

+that we could not escape it, that it was rather an

+aggravation.&mdash;There is a saying of the Emperor

+Augustus recorded in history on this subject,

+which is worthy of remembering. To one

+<span class="pagenum" id="p463">[p.&nbsp;463]</span>

+who undertook, in some deep affliction, to console

+him from this consideration, that it was inevitable,

+he justly replied &ldquo;this is the very thing

+that troubles me.&rdquo;&mdash;And in the life of Lipsius

+is a remarkable passage. He was a great student

+in, and admirer of the Stoick philosophy.

+When he lay on his death bed, one of his friends

+came to visit him&mdash;and after some conversation

+designed to smooth his exit out of time into

+Eternity, he observed to him, that he need use

+no arguments to persuade <span class="smcap">him</span> to patience under

+his pains, for the philosophy which he had studied,

+would furnish him with motives enough

+for that purpose.&mdash;He answers his friend with

+this ejaculation&mdash;&ldquo;Lord Jesus&mdash;give me Christian

+patience&mdash;away with stoical insensibility.&rdquo;</p>

+

+<p>There is no patience like that which Christianity

+inspires; and of which its divine author

+was a perfect pattern. His religion furnishes

+strong and full consolations.&mdash;It fortifies the

+soul; raises it above time; and gives it strength.

+Its hopes are animating. Its prospects are

+sublime. Christ saith to his disciples, <i>let not

+your hearts be troubled, ye believe in God, believe

+also in me. These things have I spoken unto

+you, that your joy might be full.</i> To have

+God to apply to, who is the Father of mercies

+and the God of all consolation; the God

+that comforteth them that are cast down:&mdash;to

+have an interest in Christ, by whom we have

+access unto the Father, whose grace is sufficient

+for us in every time of trouble:&mdash;to have the

+spirit, the comforter by office, do his office unto

+us, and diffuse that joy and peace in believing,

+which are part of the kingdom of God, and

+the fruits of the spirit:&mdash;and to have the holy

+<span class="pagenum" id="p464">[p.&nbsp;464]</span>

+scriptures to which we may repair, and which

+were written on purpose that we, through patience

+and comfort of the scriptures, might have

+hope, are consolations, which, compared to all

+that can be derived from reason and philosophy,

+are as <i>the fountain of living waters, to the broken

+cisterns which can hold no water.</i></p>

+

+<p>Thus the Christian religion teaches us <i>all the

+doctrines</i> we are to believe, the <i>mode</i> of worship

+to be observed&mdash;enjoins <i>all the duties</i> we are to

+practise, and <i>enforces them</i> by the most influential

+<i>of all motives</i>;&mdash;it is full of the most <i>precious

+promises</i> to animate us, and in days of misfortunes

+opens to us sources of the most plentiful consolation.</p>

+

+<p>&nbsp;</p>

+

+<p><span class="pagenum" id="p465">[p.&nbsp;465]</span></p>

+<h3 class="tdc" id="d23"><span class="gesspert">DISCOURSE</span> XXIII.</h3>

+

+<hr />

+

+<p class="bq">The general excellency of the Christian Religion.</p>

+

+<p class="tdc"><span class="gesspert">I&nbsp;CORINTHIANS</span> xii.&nbsp;31.</p>

+

+<p class="bq"><i>But covet earnestly the best gifts; yet show I unto

+you a more excellent way.</i></p>

+

+<p>What was proposed from these words,

+was to consider at some length, not

+merely the excellence of Charity or holy benevolent

+affection, which is the meaning of the word

+Charity in the holy scriptures, but the <span class="smcap">general

+excellence</span> of the Christian Religion. Two

+discourses have already been devoted to the illustration

+of this, which of all others is one of the

+most interesting subjects; interesting to every

+class of hearers. For if any have scruples concerning

+the divine origin of Christianity, this

+subject is as well adapted to remove them, as almost

+any one which could be chosen. If any be

+heedless and indifferent about its duties, doctrines,

+institutions, and proposals of mercy and

+salvation, this subject is well calculated to reprove

+their unconcern, and to excite their attention.

+If any have lost their first warmth and zeal, their

+first love to Religion, their relish and favour of

+<span class="pagenum" id="p466">[p.&nbsp;466]</span>

+its duties and comforts, this subject is directly

+fitted to re-establish their faith&mdash;to re-invigorate

+their zeal&mdash;to re-quicken their favour of divine

+things&mdash;to regain their relish&mdash;to rekindle their

+affections, and to restore them from their backslidings.

+To the aged, who have long attended

+to the duties of the Gospel, and experienced its

+power, it ministers support; and the young it

+invites to the paths of Virtue, in a most pleasing

+and delightful manner. These ideas will apologize

+for confining your attention, my hearers,

+so long to one subject; if any apology be needful,

+but it is presumed none will be needful.&mdash;For

+no kind of justice could be done to this

+theme, in a single discourse. A Volume would

+be little enough for this end.&mdash;&mdash;</p>

+

+<p>We have already surveyed the <span class="smcap">Excellency</span>

+of the Christian Religion in four instances,

+though in a very brief and imperfect manner&mdash;<i>first,</i>

+compared with all other religions:&mdash;<i>secondly,</i>

+as it contains an admirable system of doctrines,

+and plain and rational mode of worship:&mdash;<i>Thirdly,</i>

+as it lays before us the best system of duties

+to be performed by us, all of which are perfectly

+reasonable, and enforces these duties by the

+most weighty and solemn motives:&mdash;And <i>fourthly,</i>

+as it comprises in it the most precious promises,

+and furnishes the richest supports in days of

+adversity and misfortunes, far surpassing all that

+could be derived from reason and philosophy,

+though these assistances are by no means to be

+overlooked.&mdash;&mdash;</p>

+

+<p>I now pass to observe that&mdash;&mdash;</p>

+

+<p><i>Fifthly,</i> another proof and part of the <span class="smcap">Excellence</span>

+of the Christian Religion is, that it builds

+<span class="pagenum" id="p467">[p.&nbsp;467]</span>

+itself upon no <i>selfish foundation.</i> So far is it from

+giving countenance to the selfish affections of

+the human heart&mdash;or promising rewards for any

+thing done from a supreme regard to self, that

+it first of all bids us to deny self&mdash;to take up

+our Cross&mdash;and to follow divine Lord and

+Master at all events, <i>whithersoever he goeth</i>&mdash;through

+good report, or evil report, in days of

+gladness, or of loss and distress. And the disciple

+of Christ sometimes sustains more injury, or

+spiritual disadvantage from the flatteries, than

+from the frowns of the world; and experiences

+that the <i>friendship of the world is enmity against

+God.</i> The smiles of prosperity, though so highly

+esteemed, are often more prejudicial to our

+spiritual interest, than the cold blasts of adversity.

+But the follower of the slain Lamb of God is to

+hold on in his benevolent course, both in the

+prosperous and adverse day; neither turning aside

+to the right hand or left. And so entirely

+must the selfish affections be conquered, that even

+life itself dear as it may be, must be given up for

+the Gospel&rsquo;s sake at the call of God. <i>For whosoever

+will save his life, shall lose it: but whosoever

+shall lose his life for my sake and the Gospel&rsquo;s the

+same shall save it.</i> The benevolence of the Gospel

+is such, that every duty done from selfish

+ends is accounted of no avail. However far we

+may go, in external compliances, still if we be

+unwilling to forsake all for Christ and his religion,

+for God and his glory, we are none of Christ&rsquo;s.

+<i>And when he was gone forth into the way, there

+came one running, and kneeled to him, and asked

+him, good Master, what shall I do that I may inherit

+eternal life? And Jesus said unto him, why callest

+thou me good? there is none good but one that is

+God. Thou knowest the commandments, do not</i>

+<span class="pagenum" id="p468">[p.&nbsp;468]</span>

+<i>commit adultery, do not kill, do not steal, do not bear

+false witness, defraud not, honour thy Father and

+Mother. And he answered, and said unto him,

+Master all these have I observed from my youth up.

+Then Jesus beholding him, loved him, and said unto

+him, one thing thou lackest: go thy way, sell

+whatsoever thou hast, and give to the poor: and

+thou shalt have treasure in heaven: and come take

+up thy Cross, and follow me. And he was sad at

+that saying, and went away grieved: for he had great

+possessions.</i> In our affections we are to forsake

+all for Christ and his Gospel. No self interest

+is to be preferred to his cause or kingdom. The

+divine glory and the cause of the Gospel are to

+be supreme with us, higher than any temporal

+emolument. We must say, as David did, <i>If I

+forget thee, O Jerusalem, let my right hand forget

+her cunning. If I do not remember thee, let my

+tongue cleave to the roof of my mouth: if I prefer

+not Jerusalem above my chief joy.</i> The interest of

+Christ&rsquo;s kingdom and the honour of God are to

+be preferred above our <i>chief joy.</i> Our own

+pride, our own feelings, our own ease, honour,

+and wealth are never to be consulted at the expense

+of truth and duty, or the honour of Religion.

+The essence of true Virtue lies in holy

+benevolent affection&mdash;or in a principle of love

+to God, as the sum of being, and to all created

+intelligencies, according to their rank in the

+scale of existence, or capacity for happiness.

+No system or Theory of Virtue or moral sentiments

+can be just, or genuine where the public

+good, the glory of God, as the sum and foundation

+of all being, and the good of all created rational

+beings, according to their capacity for

+happiness, is not the ultimate object. It is most

+consonant to reason that private interest and private

+<span class="pagenum" id="p469">[p.&nbsp;469]</span>

+good are to give way or to be sacrificed to

+the public, a less to a greater good. To make

+our own private interest or happiness the supreme

+object, of all our actions, regards and attention,

+is to counteract the great laws of the

+Universe, and to put a very small interest, in the

+place of one infinitely grand and important.

+Self, the Idol of man, as he is by nature, must

+be thrown down; and homage must not be paid

+to it. Says the Apostle, <i>Look not every man on

+his own things, but every man also on the things of

+others.</i> According to the Gospel, therefore,

+all the unsocial and selfish affections are to be

+mortified. We are to prefer the honour and

+glory of God to all things else, to the whole Universe.

+<i>Whether therefore ye eat or drink, or

+<span class="smcap">whatsoever ye do,</span> do all to the glory of God.</i>

+As of him, and through him, so to him are all

+things, to whom should be glory forever. For

+his pleasure all things are, and were made. All

+things were made to promote his glory. All

+things are preserved for,&mdash;and will, eventually,

+issue in the same end. And it is infinitely fit

+and proper that they should all subserve the purposes

+of his glory. For he is infinitely worthy

+to be exalted to the throne of the Universe in

+the views and affections of his rational Creatures.

+He indeed is the alone proper object of the highest

+esteem, and most ardent love of all his rational

+creatures for what he is in himself, independent

+of any interest they may have, or hope

+to have in his favour. And all his laws are infinitely

+worthy to be eternally, and unchangeably

+obeyed.&mdash;</p>

+

+<p>Again, further, according to the benevolent

+scheme of Religion in the Gospel, so far are all

+<span class="pagenum" id="p470">[p.&nbsp;470]</span>

+our selfish feelings and passions to be subdued,

+that even our enemies&mdash;our personal and prejudiced

+enemies&mdash;such as hate us without any reason

+at all&mdash;such as are inveterate in their hatred

+are to be embraced in the arms of benevolent

+compassion&mdash;the love of pity not of complacence.&mdash;This

+however doth not imply that we

+have any complacential affection towards them,

+or that we willingly put ourselves in their power,

+or give them the means and opportunity of

+injuring us. On the other hand we may and

+ought to be displeased with their evil ways, their

+causeless hatred of us, and to be cautiously upon

+our guard against the efforts of their malice.

+Malice is always active. An enemy to you is

+commonly restless and uneasy, unless, by revenge,

+he is gratifying his ill-nature. It is always

+unwise to put ourselves into the power of

+any who are malicious and inimical to us. Religion

+doth not require us to consider enemies

+as friends, or to treat them in the same manner.

+This would be both absurd and unsafe. But

+we are to extend to them our benevolence, or

+love of compassion. <i>But I say unto you love your

+enemies, bless them that curse you, do good to them

+that hate you, and pray for them that despitefully

+use you, and persecute you, that you may be the Children

+of your Father who is in heaven; for he madeth

+his sun to rise on the evil, and on the good, and

+sendeth rain on the just and unjust.</i> Here is our

+duty to enemies of all kinds. No system of morals

+or philosophy ever taught man this great and

+difficult duty in its <i>true</i> nature and <i>proper</i> extent,

+but the Gospel. The love of enemies in its just

+nature is an article no where found in nature&rsquo;s

+Creed. We have no hints scarcely about it

+among the sages of pagan antiquity. The divine

+<span class="pagenum" id="p471">[p.&nbsp;471]</span>

+philosophy of Jesus alone teaches it, in its

+<i>true</i> sense.&mdash;A regard therefore to the good of

+others and even of those who hate us, must govern

+us, or we are not the real disciples of him,

+who laid down his life for us. He laid down

+his life for his enemies, those who hated

+him without a cause. <i>God commendeth his

+love towards us, in that while we were yet

+sinners, Christ died for us.</i> Here is an example

+for us. We are to do good to others, even

+while our enemies. In all our words and actions

+a higher aim than self must bear sway.

+<i>For if ye love them that love you what reward have

+ye? Do not even the publicans the same? And if

+ye salute your brethren only? What do ye more than

+others? Do not even the publicans so?</i> There is

+no moral excellence or virtue in our friendships

+and complaisant treatment of others, if we go no

+higher than self: or if our own ease, good, honour,

+or advantage be our ultimate end or ruling

+motive. The sum of Christian duty is contained

+in the moral law; and the sum of the

+moral law is contained in these two Commandments,

+<i>the love of God, and the love of

+man.</i> There is therefore nothing of a selfish

+nature; mean, or base belonging to christianity.

+It will not even suffer us to retaliate,

+or to revenge an injury for the sake of punishing;

+or to delight in the pains and sufferings of

+others; or to take any measures to hurt them,

+that are contrary to what is right and fit, or to

+reason. It expels, in fine, every false Virtue,

+enjoins only every real virtue, though exploded

+by the world:&mdash;it pays no attention to the usages,

+opinions, and laws of the world any further,

+than they are the eternal laws of reason and rectitude.

+It will not allow its followers to think

+an <i>evil</i> thought&mdash;or speak an <i>evil</i> word&mdash;or to

+<span class="pagenum" id="p472">[p.&nbsp;472]</span>

+do an <i>evil</i> action to man. But it commands us

+to forgive injuries on the penalty of exclusion

+from the forgiving pity of our heavenly Father.

+Philosophy has often recommended the contempt,

+but rarely the forgiveness of injuries. It

+is a doctrine not indeed above the reach of reason,

+but reason is too weak to establish it as a

+general principle of action.&mdash;Our Lord presses

+it upon man, in the most solemn manner, as he

+would hope or expect pardon from God. <i>For

+if ye forgive man their trespasses, your heavenly Father

+will also forgive you. But if ye forgive not

+man their trespasses, neither will your Father forgive

+your trespasses.</i></p>

+

+<p>Christianity is then a religion of benevolence,

+forbearance, forgiveness of injuries, and

+meekness and condescension, which can be said

+in truth of no religion that was ever among any

+of the heathen nations, antient or modern&mdash;in

+earlier or later times. It is therefore as

+different from, and as much above, in its principles,

+in its doctrines, in its hopes, and in its aim,

+all the schemes of religion, which have been

+broached by cunning and artful impostors, as

+the one true God, is different from and above

+all Idols; <i>or holiness above sin,</i> or light preferable

+to darkness.</p>

+

+<p>It teaches us the infinite benevolence of the

+Deity. That he is good, and does good&mdash;is

+slow to anger&mdash;long-suffering&mdash;and that his tender

+mercies are over all his works. There

+is none good but one that is God. He is one

+boundless ocean of benevolence. There is nothing

+in him, or done by him which is contrary

+to, or irreconcilable with, infinite, universal,

+and impartial benevolence. It declares to us

+that its great <span class="smcap">Founder</span> is the image of his Father

+<span class="pagenum" id="p473">[p.&nbsp;473]</span>

+who is in heaven&mdash;full of grace and truth&mdash;all

+benevolence indeed and condescension. It

+requires of all the Children of men the same

+mind that was in Christ, perfect benevolence.

+And when completed in glory, all its friends

+will form one kingdom of peace&mdash;one society of

+pure and perfect benevolence: where no competitors

+struggle; no factions contend; no rivals

+supplant each other. &ldquo;The voice of discord never

+rises, the whisper of suspicion never circulates,

+among those innocent and benevolent spirits.

+Each, happy in himself, participates in the happiness

+of all the rest; and by reciprocal communications

+of love and friendship, at once receives

+from, and adds to, the sum of general felicity.&rdquo;</p>

+

+<p>While in this world of sorrow and tears, the

+Gospel most strictly requires of all, that we

+should cultivate and practise universal benevolence,

+and in all our respective places be

+careful to do unto others, as we would that they

+should do unto us in similar circumstances&mdash;which

+is the most excellent compend of moral

+duty.&mdash;The Christian Religion therefore must

+appear to all candid minds, to be a system of benevolence

+and good will. And on this account

+it is a system of religion deserving of our admiration,

+and love.&mdash;Inattentive to its very genius

+are those, and strange as it may seem, there have

+been some such among its enemies, who accuse

+it as defective in kindness and beneficence, and

+call it a mercenary and selfish system.</p>

+

+<p>It encourages us along in duty, we grant, from

+the hope of reward, and dissuades us from sin,

+by fear of misery. And hence some infidel

+writers whose attacks against it, have been read,

+<span class="pagenum" id="p474">[p.&nbsp;474]</span>

+with great avidity, have taken occasion to say

+that it is a mercenary, and selfish religion; and

+therefore, unworthy of God to institute or man

+to receive. Nothing can betray their partiality

+more, or exhibit in a more conspicuous light

+their unfairness, and their ignorance of the nature

+of this system or religion than to bestow upon

+it, the epithets of <i>mercenary</i> and <i>selfish.</i> They

+tell us that the excellence and glory of Virtue

+should be the only motive to persuade us to embrace

+it in our hearts, and to pursue it in our

+lives: that <span class="smcap">interested</span> motives, or motives

+drawn from the rewards of virtue, or ill-effects

+of vice, are unworthy of God to use with us;

+and only build up a <span class="smcap">selfish</span> system.&mdash;&mdash;Why

+<i>interested</i> motives are made use of by the Supreme

+Being to persuade us to accept of the offers of

+the Gospel is a question of some importance, and

+seems incumbent on me here to discuss. And

+that the hearer may gain satisfaction he is requested

+to attend to the following remarks.</p>

+

+<p>1stly. The supreme inherent excellence of

+Virtue, or moral goodness would perhaps be the

+best and most suitable motive to be used with angels,

+or beings who had never apostatised from

+God. Because they could perceive all its richness

+and worthiness. As it is the most noble, so

+with them it might be the most influential. They,

+it will be granted, have a clear and direct view

+of the nature and of the charms of holiness. It

+shines before them, in all its native splendor,

+and is possessed and exercised by them, without

+any mixture of evil. They see all the loveliness

+of Virtue, and actually experience a fulness of

+joy from it. And of course it will have all its

+due weight with them. But man is plunged in

+<span class="pagenum" id="p475">[p.&nbsp;475]</span>

+sin and guilt.&mdash;And is guilty because sinful.

+These, <i>sin</i> and <i>guilt,</i> intercept, as an intervening

+cloud, his vision of the glory and excellence of

+Virtue. He cannot therefore be so <i>entirely</i> influenced

+by them. For what is not fully perceived

+cannot operate as a motive in all its weight

+and importance. Besides, this is a state of probation

+and trial; and man, accordingly, is treated

+in the Gospel as in such a state. And if he

+were not treated as in such a state, he would not

+be treated either justly or truly, either according

+to the nature, or the fitness of things.</p>

+

+<p>2dly. <i>Further,</i> human nature, in a religion

+which is from God or which would do any good,

+must be taken as it is, and treated agreeably

+to truth and fact. Did Christianity consider and

+treat <i>man</i> as an <i>angel,</i> we certainly should be furnished

+with an unanswerable argument against

+it, and ought not to receive it; or if we should

+receive it, it could do us no essential good, because

+not adapted either to our nature or necessities&mdash;to

+our circumstances as degenerate and

+fallen Creatures.&mdash;&mdash;Therefore</p>

+

+<p>3dly. While in the body, motives drawn

+from the prospect of a recompence beyond the

+grave, to excite our hopes, and from the threatenings

+of endless misery, as the native result of

+our ill-conduct to awaken our fears must be altogether

+proper and reasonable. As long as

+hope and fear are the two great springs of human

+action, so long will both reason and philosophy,

+as well as propriety, require that they

+should be alternately addressed, and be made to

+assist the cause of Virtue. When, therefore, the

+Christian Religion employs <i>interested</i> motives

+to work upon the human mind, it carries a clear

+<span class="pagenum" id="p476">[p.&nbsp;476]</span>

+mark of its reasonableness, and adaptedness to

+the circumstances, in which we are placed in

+this world, and is no proof, consequently, of its

+being defective in benevolence, or a mercenary

+and selfish religion.&mdash;&mdash;Again,</p>

+

+<p>4thly. If Virtue or holiness shall be rewarded

+forever, and Vice or wickedness shall be punished

+forever: or if the effects of the one shall

+be the most happy, and of the other the most

+unhappy. Ought not this to be known? Is it

+not fit and proper that the <i>exact</i> truth, in things

+of such infinite moment, should be revealed?

+Must <i>the truth</i> be secreted lest it should have

+weight to induce us to act agreeably to it. If

+God have annexed, in his Providence, or in the

+nature of things a reward to piety, and evil to

+impiety, where can be the harm for us to be

+plainly informed of it, that we may practise the

+one, and shun the other?</p>

+

+<p>We proceed&mdash;to observe&mdash;on the great subject

+before us&mdash;</p>

+

+<p><i>Sixthly,</i> A further evidence of the <i>internal

+worth</i> and <i>merit</i> of the Christian Religion is that

+it strictly prohibits all moral evil, and whatever

+would interrupt our peace and comfort as individuals,

+and the harmony and benefit of society.

+No religion is of any value or worth any further

+than it is good, or tends to good. The beauty

+of holiness is its tendency to happiness; and

+where it obtains in a full measure, there misery

+is expelled with all its train of evils. And the

+beauty of religion is its tendency to promote the

+real welfare of man, as an individual, and as

+connected in civil society. By cultivating in

+men the principles of honour, faith, integrity,

+<span class="pagenum" id="p477">[p.&nbsp;477]</span>

+and conscience; and calling them off from vain

+and hurtful courses, they are made the <i>best members</i>

+of society. The best interests of civil government

+and of society are, consequently, most

+promoted by Religion. It gives to civil government

+faithful rulers and quiet subjects. Nothing

+is good or praise-worthy, in a moral view,

+any otherwise, or any further than in fact it actually

+does or aims at good. It would not be

+worth while to embrace a system which pretended

+to be religion, if it had no power or tendency

+in its principles and duties, promises and

+exercises, institutions and precepts to do us

+good, to do good to others&mdash;to the world at

+large&mdash;to the various orders and ranks of society.

+Most certainly that Being, who has infinite

+wisdom and infinite goodness, would never reveal

+or institute, or require us to believe and

+practice a religion, which had no tendency to

+promote our own or the welfare of others.

+For it would be to no purpose. It would be

+useless and vain.&mdash;All false religions, it will be

+acknowledged, actually do hurt. Error and imposture,

+are so far from being <i>harmless,</i> that they

+are always, in a greater or less degree <i>pernicious.</i>

+They mislead and bewilder the mind. They

+create dissensions: they nourish evil passions&mdash;they

+pollute of course the morals.&mdash;Now the

+Christian Religion appears excellent and glorious,

+worthy of all acceptation and praise, as it

+consults, and tends most directly, and powerfully,

+to secure the welfare of man, here and hereafter,

+in time and in Eternity. Its grand design

+is to render us happy in this state of being, and

+blessed when another shall open upon us. And

+the way, it takes to render us happy, is by subduing

+all our evil appetites and propensities; and

+<span class="pagenum" id="p478">[p.&nbsp;478]</span>

+forbidding whatever is hurtful to our own peace,

+or to society around us. If it secure the morals

+of individuals, it in effect secures the <i>public</i> morals;

+for of individuals is the public composed.

+A government or people are then prosperous,

+when rulers and the ruled conduct aright, in

+their several places; when the morals are most

+pure; and when disorders, licentiousness, extravagance,

+and other evils, vice and iniquity,

+are most suppressed. The more pious and virtuous

+the members of a Community the happier

+is that Community. It ever has been, and

+ever will be found, that righteousness exalteth a

+nation, and that sin is the reproach of any people,

+in greater or less societies. <i>Blessed is that

+people whose God is the Lord.</i>&mdash;The Gospel indeed

+was never <i>originally</i> designed by its divine

+author to be an instrument of civil government,

+or merely an aid of civil society. It hath something

+infinitely higher in view.&mdash;But, at the

+same time, it as directly tends, in its great doctrines

+and moral precepts, and as much promotes

+the highest and most valuable interests of

+society, as if it had no other object in view, or

+were instituted for this sole purpose.&mdash;Here it

+ought to be particularly remembered, that those

+who regard religion, in no other light, than as

+an excellent expedient to civilize and humanize

+man, and to strengthen the bands of government

+and society, debase its design and nature,

+and err widely from the truth.&mdash;Religion, however,

+brings people to order, to regular conduct,

+to humanity, to love moral duties, and to the

+practice of all the social and relative duties, and

+then they are prepared to be <i>good subjects</i> of civil

+government, and <i>good members</i> of civil society.

+It, then, most essentially co-operates for the happiness

+<span class="pagenum" id="p479">[p.&nbsp;479]</span>

+of the Community, when it checks growing

+vice, when it liberates and humanizes the

+rough pieces of human nature. And by forbidding

+all moral evil, and laying before the

+mind the terrors of the Lord, to dissuade from

+all iniquity, by revealing from heaven the wrath

+of God against all unrighteousness and ungodliness

+of men, it contributes powerfully to the

+best good of civil society.&mdash;&mdash;</p>

+

+<p>Whatever can be to the glory, ornament,

+and dignity of the social intercourse is commanded

+in the Gospel; and whatever tends, even,

+though in the remotest view, to debase or injure

+man, in his rights as a member of the community,

+is most expressly prohibited. Industry,

+order, frugality, economy, diligence, faithfulness,

+honesty, truth, humanity, and all the civil

+virtues and duties, as well as the moral and

+Christian, are abundantly inculcated. We are

+taught not only the laws of virtuous friendship,

+but in that general philanthropy which as Christians

+is incumbent on us, we are taught a real

+love to our Country; and we are bound to submit

+to all the regulations of government, and its

+wholesome ordinances, not only for wrath, but

+for conscience-sake&mdash;not only as a duty which

+we owe to the Community, but as a duty which

+we owe to God. For to break the laws of man,

+is to offend against the laws of Christ.</p>

+

+<p>Besides, in our prayers and wishes, as well as

+in our words and actions, are we to seek the

+good of others. Christians are bound to pray

+for others&mdash;to wish well to them in all lawful pursuits&mdash;to

+seek the peace of government, its honour

+and stability&mdash;and to do nothing which is

+contrary to the peace of society. Banish religious

+<span class="pagenum" id="p480">[p.&nbsp;480]</span>

+principle, and you loosen all the bonds

+which connect mankind together; you shake the

+fundamental pillar of mutual confidence and

+trust; you render the security arising from laws,

+in a great measure, void and ineffectual.&mdash;For

+human laws and human sanctions cannot extend

+to numberless cases, in which the safety of

+mankind is deeply concerned. They would

+prove very feeble instruments of order and peace,

+if there were not checks upon the conduct of

+men, from the sense of divine legislation&mdash;if no

+belief of future rewards and punishments were

+to overawe conscience, and to supply the defects

+of human government.</p>

+

+<p>Again&mdash;Christians are by their example to

+recommend regularity of deportment, sobriety,

+temperance, righteousness and truth. They are

+to put away all guile, hypocrisy, wrath, evil

+speaking, malice, and deceit. Not only all that

+would hurt society is prohibited, but all moral

+evil, indeed of every kind and degree. Not a

+wish or passion, which is inconsistent with, or

+contrary to purity, to justice, to benevolence, is

+to be indulged. No line of conduct or business

+which is unlawful, or incompatible with moral

+obligations is permitted by the laws of Christ.

+So far therefore as religion really obtains, so far

+society and civil government are essentially benefited.

+Perjury, falsehood, theft, robbery, oppression,

+extortion&mdash;and all the train of crimes

+which embroil and render society miserable, are

+driven away by the influence of religious and

+moral duties. And were the Christian Religion

+to obtain in all hearts, and over all nations, society

+on earth would resemble, in sweetness, the

+music of the spheres&mdash;the harmony of nature;

+<span class="pagenum" id="p481">[p.&nbsp;481]</span>

+and the abodes of eternal felicity. For it is religion

+in its perfection which constitutes the

+chief ingredient of heavenly glory and blessedness.&mdash;If

+we had no reference, therefore, to

+another world, it would be wise to maintain the

+Gospel for the purposes of carrying the happiness

+of civil society to the zenith of glory.&mdash;This

+is no small proof of the internal worth and merit

+of the Christian religion; and displays in a

+most amiable and illustrious manner, the wisdom

+and goodness of the Supreme Being: for he has

+consulted and aimed at both the temporal and

+spiritual good of man, and both at once in the

+very frame of that religion, which he requires

+us to receive and practise; and has joined together

+our interest and duty. An habitual omission

+of duty and moral Virtue is of course a

+rejection of our happiness, <i>a forsaking our own

+mercy.</i> What an exalted idea this ought to give

+us of the <span class="smcap">excellence</span> of the Christian Religion!&mdash;Let

+us therefore, to conclude the present

+discourse, admire its doctrines, and conform

+ourselves to its precepts, that we may experience

+its consolations&mdash;and finally, when time is no

+more, enjoy its rewards. For such as obey it,

+shall be recompensed in the resurrection of the

+just.&mdash;&mdash;</p>

+

+<p>&nbsp;</p>

+

+<p><span class="pagenum" id="p483">[p.&nbsp;483]</span></p>

+<h3 class="tdc" id="d24"><span class="gesspert">DISCOURSE</span> XXIV.</h3>

+

+<hr />

+

+<p class="bq">The general excellency of the Christian Religion.</p>

+

+<p class="tdc"><span class="gesspert">1&nbsp;CORINTHIANS</span> xii.&nbsp;31.</p>

+

+<p class="bq"><i>But covet earnestly the best gifts; and yet show I

+unto you a more excellent way.</i></p>

+

+<p>What was proposed, in attending to these

+words, through divine help, was to consider

+the <span class="smcap">general excellence</span> of the Christian

+Religion. Could a deep impression of this

+be made upon the mind, a very material point

+would be gained. For when people are once

+convinced in their judgments, of this, they will

+be, in some good measure, prepared to listen to

+the proposals of mercy made to them, and their

+attention will be excited. Of course they may

+be said to be not far <i>from the kingdom of heaven.</i></p>

+

+<p>If possible, I would offer such arguments and

+considerations, as that you shall be unable either

+to resist, or to hear with cold unconcern. Let reason

+and reflection work. Weigh all that has

+been, or may be still offered to you, in the even

+balance of candour and deliberation; and be resolved

+that your minds shall be open to truth and

+reason: and if you find, as I trust you will, upon

+the closest examination, and most impartial attention,

+<span class="pagenum" id="p484">[p.&nbsp;484]</span>

+that the proofs of the <span class="smcap">excellence</span> of

+the Christian Religion are full, clear, and satisfactory,

+let your lives and future practice be consonant

+to your conviction.</p>

+

+<p>We have already in the progress of our discussion

+adduced <i>six arguments</i> to establish the

+point before us, and enlarged upon them, according

+to what propriety demanded of us.</p>

+

+<p>We now pass to observe&mdash;&mdash;</p>

+

+<p><i>Seventhly,</i> The excellence of the Christian Religion

+appears from the gracious influences of

+the divine spirit, which it offers, and the reasonableness

+and moral and doctrinal nature, as well

+as great simplicity and plainness of the divine

+Ordinances, or Sacramental Institutions, which

+it bids us celebrate.</p>

+

+<p>The gracious influences of the holy Ghost are

+offered to enable us to comply with the whole of

+our duty, as Christians, and to triumph over all

+opposition and enemies in our road to happiness.

+These influences are usually distinguished into the

+renewing or sanctifying&mdash;the awakening and

+convictive&mdash;the supporting and comforting&mdash;the

+restraining and confirming,&mdash;the abiding and indwelling,

+operations of grace. Such is the depravity

+of the human heart that the power of

+God is absolutely necessary to bring man to the

+love of truth and duty. We depend upon the

+sovereign grace of God for salvation. And such

+assistances of the holy spirit are promised, in the

+Gospel, as are altogether proper and sufficient.

+It doth not offer us salvation, and leave us in

+the dark, as to the means of obtaining it, or destitute

+of the help, which is necessary to fit us for

+all that we are either to do, or to suffer. A merciful

+<span class="pagenum" id="p485">[p.&nbsp;485]</span>

+and wise God never imposed on any of his

+rational creatures, any thing as duty which was

+not in its own nature proper, or for the performance

+of which neither power, opportunity, nor

+means were given. He hath graciously appointed

+all the means which are necessary to comply

+with his revealed Will. And natural strength

+and power, or rational faculties and capacities

+abundantly adequate. Nothing but a disposition

+to comply with duty is wanting. <i>Ye will not

+come unto me that ye may have life. Thy people

+shall be made willing,</i> says David, <i>in the day of

+thy power.</i> Nothing prevents our immediate

+compliance with the gracious proposals of mercy

+and salvation made us, in the Gospel, but the

+wickedness of the heart. To overcome this wickedness

+of heart, or enmity against God, the powerful

+operations of the holy Ghost are promised.

+He must sanctify or regenerate the soul. He

+must call, convince, awaken, and renew us. The

+voice of the Almighty must effectually call us.

+He who made and upholds the Universe, by his

+divine energy must rouse us from our supineness

+and lethargic state. By his spirit he awakens&mdash;convinces&mdash;and

+savingly illuminates the soul.

+The peculiar office or work of the divine spirit

+is to apply the redemption purchased by Jesus

+Christ. The remedy provided, in infinite mercy,

+to heal the moral disorders of the heart and

+to wash away our sins, is all-powerful; and is

+rendered effectual by the kind and quickening

+influence of grace. The regeneration of the sinner

+is the work of God&rsquo;s spirit. Motives and

+arguments are unequal to this. It must be effected

+by the operations of the holy Ghost. He

+creates the soul anew unto good works, which

+were before ordained that we should walk in

+<span class="pagenum" id="p486">[p.&nbsp;486]</span>

+them. Except a man be born again he cannot

+enter into the kingdom of God. We are said

+to be chosen to salvation through the sanctification

+of the spirit and belief of the truth. In the

+following words, the renovation of our nature

+is attributed to divine influence&mdash;<i>which were

+born not of blood, nor of the will of the flesh, nor

+of the will of man, but of God.</i> And in the whole

+progress of the christian life, as well as in our

+entrance upon it, the gracious aids of the divine

+spirit are requisite. Divine grace enters us on

+the christian course at first. And it must aid

+us along, in every step of our way, till we shall

+be admitted into the regions of eternal blessedness.

+And how free and ready God is to impart

+the efficacious influence of his spirit, even

+all that influence which is needful for us,

+our Lord himself, who came to reveal his Father&rsquo;s

+Will, informs us in the following remarkable

+passage Luke xi.&nbsp;5, to the 14th verse.&mdash;<i>And

+he said unto them, which of you shall have a

+friend, and shall go unto him at midnight, and say

+unto him, friend lend me three loaves. For a

+friend of mine is come unto me, and I have nothing

+to set before him: and he from within shall answer

+and say, trouble me not; the door is now shut, and

+my Children are now with me in bed: I cannot

+rise and give thee. I say unto you, though he will

+not arise, and give him, because he is his friend,

+yet because of his importunity, he will rise and

+give him as many as he needeth. And I say unto

+you ask, and it shall be given you: seek and ye shall

+find: knock and it shall be opened unto you. For

+every one that asketh, receiveth: and he that seeketh,

+findeth; and to him that knocketh, it shall be

+opened. If a son shall ask bread of you that is a

+father, will he give him a stone, or if he ask a fish,</i>

+<span class="pagenum" id="p487">[p.&nbsp;487]</span>

+<i>will he for a fish give him a serpent? or if he shall

+ask an egg, will he offer him a scorpion? If ye

+then being evil, know how to give good gifts unto

+your Children: how much more shall your heavenly

+Father give the Holy spirit to them that ask him.</i>

+How ready is a gracious God to bestow upon

+us, on our earnest, continued, and devout pleadings

+with him therefor, all the influence to renew

+and sanctify us which we need? He is as

+ready as tender earthly parents are, and how

+ready they are, let their own feelings and the

+history of all ages and nations declare, to confer

+when in their power, on their Children, good

+gifts of a temporal nature. He is not backward

+or reluctant. On the other hand, he is

+willing to bless, pity, and save us. Indeed he

+waits to be gracious. <i>And therefore will the

+Lord <span class="smcap">wait</span> that he may be gracious unto you: and

+therefore will he be exalted that he may have mercy

+upon you: for the Lord is a God of judgment:

+blessed are all they that wait for him.</i> He bears

+long with us on purpose to reclaim us from our

+evil ways, and to bring us to repentance. Considering

+the number and aggravations of our sins,

+our slowness of heart to believe, how astonishing

+the long-suffering of the supreme Being! How

+pleasing the thought, that he is ready to bestow

+all <span class="smcap">that divine influence,</span> which is needful

+to renew our souls, to subdue within us the power

+of sin, and to prepare us, in the way of holiness

+or progressive sanctification, for the kingdom

+of heaven! Were he not more ready to

+impart spiritual blessings, divine grace, than man

+is to give aid to his fellow-men, when in his power,

+who then would be saved. We might justly

+complain and object against his ways.</p>

+

+<p><span class="pagenum" id="p488">[p.&nbsp;488]</span>

+With respect to the <i>two sacraments</i> of the

+Gospel, Baptism and the Lord&rsquo;s Supper, they are

+plain in their design; and viewed as means of

+religious instruction, and considering our make

+and condition in the world, they are altogether

+reasonable. We are composed of body and soul,

+which strongly and reciprocally affect each other.

+Jesus Christ, our only Redeemer is gone

+to Heaven, and we expect his return again into

+this world to judge it, at the last day. We are

+exceedingly apt to forget him, like servants

+their absent Lord; we need, then, some special

+monitors to bring him often to our grateful and

+affectionate remembrance, in his wonderful condescension

+and meritorious sufferings, and bitter

+death on the Cross. For he hung on the bloody

+Cross to expiate human guilt. The Ordinance

+of the supper is happily calculated to keep alive,

+the memory of his sufferings and death for sinners,

+by an affecting symbol: and the ordinance

+of baptism to impress the mind with a deep conviction

+of the need of having our polluted natures

+cleansed by the sanctifying power of grace.

+They both aid the devotions of the mind by outward

+and sensible signs. Much instruction, in

+the things of God and our everlasting peace, is

+contained in them. They teach us more affectingly

+than we could, perhaps, be otherwise

+taught, some of the most important truths of the

+Gospel. They, in fact, do us good just as the

+other means of religion do us good, by making

+us better; by enlightening the mind and impressing

+the heart. They do not operate for our

+benefit, like a <i>spell</i>, or <i>charm.</i> They are <i>rational</i>

+institutions, and tend to promote our spiritual

+edification and comfort, as means of religion.

+We most sincerely regret, that, in any instances

+<span class="pagenum" id="p489">[p.&nbsp;489]</span>

+or age, they have been misapprehended, and

+made to subserve the purposes of superstition.

+But doctrines as well as ordinances have been,

+through the ignorance and perverseness of men,

+misunderstood and abused. All the friends of

+virtue lament that this has been the case, but it

+cannot be pleaded as an objection against the

+reality of divine ordinances.&mdash;It is we conceive,

+a mark of great wisdom as well as of goodness,

+that it has pleased the God of all grace and mercy,

+to take this way, by divine ordinances, to

+quicken, to instruct, to warn our hearts in the

+things of his kingdom. He knows infinitely

+well, what means to employ to bring us to himself,

+the fountain of all good, to induce us to

+repent of sin, to lead pious lives, and to prepare

+us for future rest and glory. We should be sincerely

+thankful for all the means he has appointed;

+and most diligently improve them,

+for the important purposes of his glory and our

+eternal Salvation. Exceedingly wrong, therefore,

+are those pretended Christians who deem

+divine ordinances useless&mdash;who turn them into

+allegory and figures, who treat them with impious

+scorn; as if wholly unworthy the nature

+of the spiritual religion of Jesus Christ, and

+hindrances in the way to eternal life. For they

+are really <span class="smcap">well adapted</span> to answer important

+moral and doctrinal purposes, and to fill the

+mind with fervent piety. Instead, then, of being

+a disadvantage to, they are a powerful recommendation

+of the Christian Religion. They

+are a part and instance, indeed, of its excellence.&mdash;&mdash;Further;&mdash;&mdash;</p>

+

+<p><i>Eighthly,</i> Another proof of the <span class="smcap">Excellence</span>

+<span class="pagenum" id="p490">[p.&nbsp;490]</span>

+of the Gospel is, that it contains a system of the

+most perfect and finished morals. In respect to

+the morality of the Gospel, even its most inveterate

+enemies allow it to be excellent; and much

+superior to any rules of conduct and happy living

+to be gleaned from all the writings of the

+sages of pagan antiquity. Without morality

+there can be no true Religion. Morality is an

+important branch of Religion&mdash;is essential to it.

+To place religion altogether in piety, or altogether

+in Virtue is a very great error. It is an error,

+too, peculiar to no times. It has prevailed

+more or less in every age of the Christian

+Church. &ldquo;It has run through all the different

+modes of false religion. It forms the chief distinction

+of all the various sects, which have divided,

+and which still continue to divide the

+Church&mdash;according as they have leaned most to

+the side of belief, or to the side of morality.</p>

+

+<p>&ldquo;Did we listen candidly to the voice of scripture,

+it would guard us against either extreme.

+The Apostle Paul every where testifies, that by

+no works of our own, we can be justified; and

+that without faith it is impossible to please God.

+The Apostle James as clearly shows, that faith,

+if it be unproductive of good works, justifies no

+man. Between those sentiments, there is no

+opposition. Faith without works, is nugatory

+and insignificant. It is a foundation, without

+any superstructure raised upon it. It is a fountain

+which sends forth no stream&mdash;a tree, which

+neither bears fruit, nor affords shade. Good

+works, again, without good principles, are a

+fair, but airy structure&mdash;without firmness or stability.

+They resemble the house built on the

+sand&mdash;the reed, which shakes with every wind.

+<span class="pagenum" id="p491">[p.&nbsp;491]</span>

+You must join the two in full union, if you

+would exhibit the character of a real Christian.

+He, who sets faith in opposition to morals, or

+morals in opposition to faith, is equally an enemy

+to the interests of Religion. He holds up to

+view an imperfect and disfigured form, in the

+room of what ought to command respect from

+all beholders. By leaning to one extreme, he is

+in danger of falling into vice; by the other of

+running into impiety.&rdquo;</p>

+

+<p>Morality therefore being so essential to, and

+so important a part of pure and undefiled Religion,

+it is one great recommendation of the

+Christian Religion, that it contains a system of

+perfect and finished morals. There is not a single

+defect in its morals&mdash;not a single false virtue

+to be found in it, or one vice, however specious

+countenanced. This cannot with truth be affirmed

+of any, or all the best systems of heathen

+philosophy and morals. The heathen moralists

+have, we concede, said many fine and beautiful

+things of Virtue: and given many rules of moral

+conduct which are both just and weighty.

+They painted too, in lively colours, the frailties

+and miseries of man. But the most amiable

+and pure systems among them allowed of self-murder,

+and many other absurd and inconsistent

+follies and vices. They either had no idea at

+all, or not any just one concerning the high moral

+duties of forgiveness of injuries&mdash;the love of

+enemies&mdash;self-denial&mdash;humility&mdash;and unlawfulness

+of revenge. On the other hand, in the

+morals of the Gospel there is not one blemish.

+They are above censure, and demand admiration.

+They are both pure and sublime. Only

+hear, as one instance, among many others

+<span class="pagenum" id="p492">[p.&nbsp;492]</span>

+equally noble and beautiful, how the Apostle

+Paul sums up, and presses home moral duties.

+<i>Finally, brethren, whatsoever things are true,

+whatsoever things are honest, whatsoever things are

+just, whatsoever things are pure, whatsoever things

+are lovely, whatsoever things are of good report:

+if there be any virtue, and if there be any praise,

+think on these things.</i>&mdash;When our Lord had finished

+his sermon on the Mount, in which we

+have a glorious epitome of the morals, which he

+taught, and the motives from which they should

+flow, the great concourse of people, who had

+convened to hear him, were astonished at his

+doctrines. <i>And it came to pass when Jesus ended

+these sayings, the people were astonished at his doctrine:

+for he taught them as one having authority,

+and not as the scribes.</i> He delivered truth with

+so much force and energy; his address and eloquence

+were so much the perfection of propriety:

+<i>for he spake,</i> in this sense, <i>as never man

+spake</i>: the doctrines were so plain and pure:

+and the principles from which he taught us our

+actions should proceed, were so holy and sublime,

+that we need not be surprised, that the multitude

+were full of admiration. The Christian Religion,

+therefore, is most <span class="smcap">excellent</span> on account

+of the purity, perfection, and sublimity of its

+morals; and of course, worthy of all acceptation.&mdash;&mdash;</p>

+

+<p><i>Ninthly,</i> A further argument to prove the inherent

+worth and beauty of our holy Religion,

+is that it gives us so much light, in to the great

+plan of the divine government. Without this

+revealed light, we could never know any thing

+about the grand end of God in the Creation,

+preservation, and government of the world.

+<span class="pagenum" id="p493">[p.&nbsp;493]</span>

+Reason cannot open to us these ends. The Bible

+is a history of divine Providence and the

+work of redemption. It is a comment upon

+the works of God. This is a most convincing

+proof of its divinity; and of the glory of that

+religion which it contains. Without it, all

+would be mystery to us. We could not satisfy

+ourselves with respect to any thing around us.

+We could not go so far as to prove that the

+world had a beginning in time, or that it did not

+exist from everlasting. We could not offer any

+rational view, why we were made; much less

+could we give any satisfactory account, why so

+many evils take place, or so much disorder is

+permitted in the system of the world. Reason,

+though it may lead up the mind, through nature&rsquo;s

+works, to nature&rsquo;s God; though it may

+discover to us many parts of duty, could never

+be able of itself, to give us any <i>light</i> into the end

+of God, in the formation of man, and government

+of the universe. But the Gospel informs

+us fully, what this world was brought into existence

+for&mdash;what man was placed in the scale of

+rational being for, and that the present life is a

+state of probation and education to prepare us

+for another, a state of remuneration. This is

+confirmed by every thing we see around us.

+Man is to live hereafter. Time is to introduce

+an Eternity. All the events of Providence are

+ordered or permitted with a view to another

+world. This is the only key which can open

+to us the designs of Providence, in the permission

+of sin:&mdash;the continuance of moral evil,

+and, of course, natural evil:&mdash;in the disorders

+of the world:&mdash;the inequities, which we cannot

+help beholding:&mdash;the oppression of Virtue:

+the triumphs of vice&mdash;so often observed, and so

+<span class="pagenum" id="p494">[p.&nbsp;494]</span>

+deeply afflicting to the pious in all ages. Without

+the supposition that this is a probationary

+state, and that it looks forward to a retribution

+state, all would be to us, a pathless wilderness&mdash;a

+labyrinth, out of which we could have no

+clue to guide us. This world could not possibly

+be formed on any other plan. And the history

+of it cannot be understood or explained on any

+other ground. If this were the <i>last</i> state of man,

+certainly we might expect a very different arrangement,

+in the government of it. We should

+either see perfect happiness every where enjoyed&mdash;no

+storms arising&mdash;no clouds interposing&mdash;but

+one continued scene of order, peace, and delight;

+or complete wretchedness. Had God

+intended it for a place of perfect happiness, we

+should not see it overspread with innumerable

+miseries; we should not be pained with the

+sight of so much folly and vice. Had he intended

+it for a place of <i>sorrow only,</i> we should not

+see human life blessed with such a rich profusion

+of mercies. But when we consider this

+world as represented, in the sacred Volume, as

+a probationary state, all is <span class="smcap">light</span>; every thing

+we meet with may be easily solved. This mixture

+of good and evil is necessarily implied in a

+state of probation. We are here to exist with a

+reference to a future world. We are upon our

+trial. If we abuse our advantages and neglect

+our duty, we shall sustain hereafter all the ill-consequences

+of our folly and madness. If we

+rightly improve this state of probation, ample

+rewards will be conferred upon us. We are

+here in our education for another stage of our

+existence. According to Christianity, God&rsquo;s

+end in all things is his own name&mdash;or glory&mdash;and

+the best good of the Universe&mdash;its greatest

+<span class="pagenum" id="p495">[p.&nbsp;495]</span>

+eventual perfection. It assures us, which is a

+cordial to support us, under all dark and distressing

+calamities, that in the last result of all

+things, perfect justice will be done&mdash;order will

+be educed out of confusion&mdash;peace out of contention&mdash;light

+out of darkness&mdash;and happiness

+out of misery. <i>Our God is in the heavens, and

+doth whatsoever he will.&mdash;Alleluia, for the Lord

+God omnipotent reigneth.</i>&mdash;While Christianity informs

+us of God&rsquo;s last end in Creation and

+Providence, and the nature of true Virtue, consisting

+in a conformity of heart to his moral image,

+and conformity of life to his law, it opens

+to us the only way of acceptance with him, and

+the full remission of all sin. This leads me to

+observe&mdash;&mdash;</p>

+

+<p><i>In the last place,</i> that the <span class="smcap">principal</span> glory of

+the Gospel, is its revealing to us a mediatorial

+Salvation, the only way to pardon&mdash;the recovery

+of lost man by the sufferings and death of the

+Son of God. This, indeed, as the attentive

+hearer will easily apprehend, is the <span class="smcap">great Excellency</span>

+of our Religion. That which more

+than any thing else, or all things else, shows its

+glory and worth. This is the chief excellence.

+All that hath been above illustrated, if united

+together is far from being equal to this; and

+was but preparatory to it. This was designedly

+reserved for the last and crowning glory of all.

+As sinners we want a method revealed, or to be

+shown, how we may obtain forgiveness and the

+divine favour, acceptance with a holy and sin-hating

+God. This the Gospel clearly reveals to

+us; and in this consists its glory. This distinguishes

+it from all false religions&mdash;from all the

+religions ever broached in the world. There is

+<span class="pagenum" id="p496">[p.&nbsp;496]</span>

+one God and one Mediator between God and

+man. Other foundation can no man lay, that

+that is laid even Jesus Christ. We are redeemed

+with his precious blood. He is the lamb of

+God that taketh away the sin of the world. No

+man can come unto the Father but by him.

+He is the way, the truth, and the life. Through

+him, as an exalted Redeemer, repentance and

+remission of sin are preached to an Apostate

+world. He came to seek and to save that which

+was lost&mdash;to call sinners to repentance.&mdash;<i>Be it

+known unto you, therefore men and brethren, that

+through this man is preached unto you the forgiveness

+of sins: and by him all that believe, are justified

+from all things from which ye could not be justified

+by the law of Moses.</i> Neither is there Salvation

+in any other: for there is none other

+name under heaven given among men, whereby

+we must be saved. The <span class="smcap">chief mercy</span> of the

+Deity to a ruined world is the gift of a Saviour.

+This is the unspeakable gift. None can be compared

+to it. It is infinitely above all others.

+Whenever the inspired penmen touch upon this

+theme, the <span class="smcap">love</span> of God in giving his son to make

+a propitiation for sin, they seem to be carried

+out of themselves. They delight to dwell upon

+it. They are raised beyond their ordinary pitch.

+They labour for language to describe it. They

+know not how to speak worthily upon it;

+where to begin, or where to end.&mdash;They exclaim,

+O the <i>length,</i> the <i>depth,</i> the <i>height,</i> the <i>breadth</i>

+of the love of God; his redeeming love!&mdash;</p>

+

+<p>All indeed that Jesus Christ did, and suffered

+was to open a way for our pardon, and to

+lead us to life eternal; a life of pardon and acceptance

+with God, which might be compatible

+<span class="pagenum" id="p497">[p.&nbsp;497]</span>

+with the claims of strict justice. <span class="smcap">For this,</span> he

+lived a painful life. <span class="smcap">For this,</span> he condescended

+to be clothed in human flesh. <span class="smcap">For this,</span> he

+died on the Cross, an ignominious death. <span class="smcap">For

+this,</span> he lay in the cold and silent grave. <span class="smcap">For

+this,</span> at the destined moment, he burst asunder

+the bonds of death, and arose in triumph, as a

+mighty conqueror over death and hell; for as he

+was wounded for our transgressions, so he was

+raised again for our justification. <span class="smcap">For this,</span> he

+ascended, in a visible form, before chosen witnesses,

+into heaven. When we behold him coming

+into the world&mdash;living&mdash;suffering&mdash;bleeding&mdash;dying&mdash;numbered

+with transgressors, for he

+was crucified between two malefactors, as if the

+greatest criminal of the three&mdash;and suspended

+on the cross on Calvary&rsquo;s top, between the heavens

+and the earth, as if unworthy of either&mdash;we

+see him as the <span class="smcap">great propitiatory Sacrifice</span>

+for sin.</p>

+

+<p>The law came by Moses, but grace and truth

+by Jesus Christ; and he fulfilled all righteousness.

+He put an honour, by what he did, and

+by what he suffered, by his active and passive

+obedience, on the divine character, law, and government.

+To all worlds, he has given full proof

+that pardoning mercy may be consistently exercised

+to all penitents&mdash;that the ruler of the Universe

+may be just and yet justify the believer&mdash;that

+an honourable door of salvation is opened.

+He indeed bore the sinner&rsquo;s shame and iniquities

+as his substitute; and accordingly is made unto

+all that believe, wisdom, righteousness, sanctification,

+and redemption. Through his peace-speaking

+blood a way of life and forgiveness for,

+even the chief of sinners on their repentance is

+<span class="pagenum" id="p498">[p.&nbsp;498]</span>

+made known. A holy, and righteous, and sovereign

+God, who is bound to consult the honour

+and glory of his own character, law, and government,

+and the welfare of the system of the Universe,

+can be just and yet forgive the sinner, who repents

+and believes in a Saviour. Man may be

+saved, and yet his salvation honour his Maker,

+as the all-wise and all-holy Jehovah. He is glorified

+in our recovery from sin to holiness, and

+more glorified, than if we had been left to perish,

+unpitied; and the law had been executed upon

+us, in all its awful rigours.&mdash;&mdash;Here consequently

+is the <span class="smcap">peculiar glory</span> or <span class="smcap">principal Excellence</span>

+of the Gospel.&mdash;its revealing to us a mediatorial

+interposition&mdash;a way of pardon and felicity

+consistent with all the divine attributes. It

+honours, indeed, the <span class="smcap">Divine Being,</span> and all

+his perfections, wisdom, goodness, mercy, and

+justice, while it provides, in the most ample manner,

+for the sinner&rsquo;s relief and salvation.</p>

+

+<p>Would any then enquire after the peculiar glory

+or excellence of the Gospel they may at once receive

+a full answer, on what I have now stated.&mdash;A <span class="smcap">vicarious

+righteousness</span>&mdash;a <span class="smcap">pardon purchased</span>

+by the precious blood of the Son of God&mdash;the

+<span class="smcap">Cross</span> of Christ&mdash;is the sum and substance&mdash;the

+<span class="smcap">glory</span> of the Gospel. Sin is expiated by

+an adequate sacrifice&mdash;everlasting righteousness

+is brought in&mdash;the divine honour is secured&mdash;and

+all the law magnified. This is the <span class="scmap">excellence</span>

+of the Christian Religion. Unless we

+see this; we see nothing of the worth of a Saviour&mdash;and

+we know nothing either experimentally,

+savingly, or even speculatively of the <span class="smcap">glory</span>

+of the Gospel.</p>

+

+<p>I have now considered, at some length, the

+<span class="pagenum" id="p499">[p.&nbsp;499]</span>

+general excellence of the Christian Religion.

+Had my illustrations and arguments been such,

+as the dignity and grandeur of the subject required,

+I should hope that every hearer would

+receive such a sense of the excellence of that Religion,

+in which he was born and educated, and

+which blesses, with its salutary rays, as a divine

+light, our happy Country, as would never wear

+off, but lead to a temper of mind and conduct of

+life conformable to its precepts.&mdash;In as few

+words as they can be expressed, permit me, to

+recapitulate all the arguments and considerations

+which have been enlarged upon in these

+discourses, and present them, in one united view,

+that they may all have their proper weight on

+the mind. The Christian Religion then is excellent,

+as it shines gloriously above all other religions.&mdash;As

+it contains an admirable system of

+doctrines, and a plain and rational mode of worship:&mdash;as

+it lays before us the best system of duties,

+all of which are reasonable, and the most

+weighty and solemn motives to enforce them:&mdash;as

+it comprises in it the most precious promises,

+and furnishes the richest supports, in days of adversity

+and misfortune, far surpassing all that

+could be derived from reason and philosophy,

+though these a wise man will by no means despise:&mdash;as

+it builds itself upon no selfish foundation,&mdash;as

+it prohibits all moral evil, and every

+thing which would interrupt our peace and comfort

+as individuals, or the harmony and benefit

+of society, which it consults and secures:&mdash;as it offers

+the most gracious, and sufficient assistances

+to enable us to perform all required duty, and

+hath but two <i>sacramental institutions</i>, both of

+which are reasonable, having a doctrinal and moral

+tendency,&mdash;as it exhibits a perfect and sublime

+<span class="pagenum" id="p500">[p.&nbsp;500]</span>

+morality which the life of its <span class="smcap">founder</span> happily

+exemplified: for the example which he set us of

+Virtue and goodness is indefective:&mdash;as it gives

+us so much light into the great plan of the divine

+government:&mdash;and as it reveals a mediatorial

+salvation, the only way of pardon and acceptance

+with the omniscient&mdash;and all-holy God.

+Well may the Gospel, be called the <i>Gospel of</i>

+God&mdash;the <i>Gospel of the grace</i> of God&mdash;the <i>glorious

+Gospel of the blessed God</i>&mdash;the <i>power of God</i>

+unto salvation&mdash;the <i>wisdom that is</i> from above&mdash;the

+<i>mystery hid</i> from ages&mdash;the <i>Gospel of</i> Christ&mdash;good

+<i>news of salvation</i>&mdash;and <i>the Gospel of our

+salvation</i>&mdash;the <i>grace</i> of God&mdash;and <i>the Gospel of

+peace.</i></p>

+

+<p>The whole will be concluded, with only one request

+to the hearer, that as he would act up to the

+dignity of his rational nature&mdash;as he would admit

+nothing, which is contrary to, or reject nothing

+which is consistent with, reason&mdash;that as he

+would be happy on earth&mdash;and happy after

+death, so he would, with fairness and candor,

+with all due seriousness and deliberation, examine

+the merits, the internal worth and beauty,

+the <span class="smcap">excellence</span> of the Christian Religion, that

+from a full conviction of its being worthy of all

+acceptation, he may conform his life to its precepts,

+be interested in the righteousness of its author,

+and build his hopes upon its promises&mdash;and,

+then, its rewards will be his portion, when

+time is no more.&mdash;And now to the King, eternal,

+immortal, and invisible, be rendered, through

+Jesus Christ, all honor, glory, and praise, from

+all on earth, and all in heaven!&mdash;&mdash;<i><span class="smcap">Amen!</span></i></p>

+

+<div class="trans_notes">

+<h4 id="TNdetail" class="tdc">Transcriber&rsquo;s Notes.</h4>

+<div class="smaller">

+<p>Detailed changes:</p>

+<ul>

+<li>On page vii., change the reference 2&nbsp;Thessalonians, 2.&nbsp;15 to 2&nbsp;Thessalonians, ii.&nbsp;15,

+for consistency.</li>

+<li>On page 11, change the reference from &ldquo;EPHES. II.&nbsp;12.&rdquo; to

+&ldquo;EPHESIANS ii.&nbsp;12.&rdquo; to match the style used in the rest of the book.</li>

+<li>On page 13, in the &ldquo;first thing proposed&rdquo; paragraph, change the Roman &ldquo;I&rdquo; to an Arabic

+&ldquo;1&rdquo; for consistency with later numbers.</li>

+<li>On page 15, change &ldquo;all will berewarded according to their character and works&rdquo;

+to &ldquo;all will be rewarded&nbsp;.&nbsp;.&nbsp;.&nbsp;.&rdquo;</li>

+<li>The break between pages 15 and 16 is in the word &ldquo;denied&rdquo;: de|nied. In this and all

+subsequent cases, the whole word was moved to the earlier page.</li>

+<li>On page 20, capitalize &ldquo;Sirs&rdquo; and &ldquo;We&rdquo; in the quotation of Acts xiv.&nbsp;15.</li>

+<li>On page 21, in point 3, change &ldquo;indispensibly&rdquo; to &ldquo;indispensably&rdquo; twice.</li>

+<li>On page 22, change &ldquo;to do justly and and love mercy&rdquo; to &ldquo;to do justly

+and love mercy.&rdquo;</li>

+<li>The break between pages 22 and 23 is in the word &ldquo;unto&rdquo;: un|to.</li>

+<li>The break between pages 23 and 24 is in the word &ldquo;homage&rdquo;: hom|age.</li>

+<li>The break between pages 26 and 27 is in the word &ldquo;happy&rdquo;: hap|py.</li>

+<li>On page 27, the sentence &ldquo;We proceed&mdash;as was proposed&mdash;&rdquo; was centered in the original,

+which stands out in the narrow column of the book. The Transcriber removed the formatting.</li>

+<li>The break between pages 31 and 32 is in the word &ldquo;information&rdquo;: informa|tion.</li>

+<li>On page 33, insert a period after &ldquo;.&nbsp;.&nbsp;.&nbsp;please their Idol.&rdquo;

+Change &ldquo;Carthagenians&rdquo; to &ldquo;Chathaginians.&rdquo;</li>

+<li>The break between paged 36 and 37 is in the word &ldquo;intended&rdquo;: in|tended.</li>

+<li>On page 37, in the &ldquo;first of these&rdquo; paragraph, change &ldquo;preceeding&rdquo; to &ldquo;preceding.&rdquo;

+The sentence &ldquo;We now pass&mdash;to observe&mdash;&mdash;&rdquo; was centered in the original,

+which stands out in the narrow column of the book. The Transcriber removed the formatting.

+In point 3, change the question mark after the sentence that begins &ldquo;When we ponder deep&rdquo; to a period.</li>

+<li>The break between pages 37 and 38 is in the word &ldquo;appear&rdquo;: ap|pear.</li>

+<li>On page 38, in the sentence that begins &ldquo;The anxious enquiry,&rdquo; change the sentence-ending

+period to a question mark.</li>

+<li>On page 39, in the first paragraph that starts on the page, change &ldquo;dispair&rdquo; to &ldquo;despair.&rdquo;</li>

+<li>On page 40, change &ldquo;incorigible&rdquo; to &ldquo;incorrigible.&rdquo;</li>

+<li>The break between pages 43 and 44 is in the word &ldquo;revelation&rdquo;: reve|lation.</li>

+<li>On page 48, change &ldquo;indisipenibly&rdquo; to &ldquo;indispensably.&rdquo;</li>

+<li>On page 49, in the quotation of Romans i.&nbsp;22&ndash;31, change &ldquo;forefooted beasts&rdquo;

+to &ldquo;fourfooted beasts.&rdquo;</li>

+<li>On page 50, insert a comma into the quotation of the text after &ldquo;commonwealth of Israel,&rdquo;

+update a scripture reference from Genesis 6.&nbsp;5. to Genesis vi.&nbsp;5, for consistency,

+insert parentheses around that reference for clarity, and insert double quotes around the quoted scripture.</li>

+<li>On page 51, change &ldquo;all have sinned and come short of the glory God&rdquo; to

+&ldquo;.&nbsp;.&nbsp;.&nbsp;glory of God.&rdquo;</li>

+<li>On page 53, in point 2, change &ldquo;condescention&rdquo; to &ldquo;condescension.&rdquo;</li>

+<li>On page 56, change &ldquo;dispise&rdquo; to &ldquo;despise.&rdquo;</li>

+<li>On page 57, change &ldquo;Gospel truths, and or dinances are dispensed&rdquo; to

+&ldquo;.&nbsp;.&nbsp;.&nbsp;and ordinances are dispensed.&rdquo; Also insert an apostrophe into the phrase

+&ldquo;Lord&rsquo;s will&rdquo; in the quotation of Luke xii.&nbsp;47.</li>

+<li>The break between pages 59 and 60 is in the word &ldquo;acknoweldge&rdquo;: acknow|ledge.</li>

+<li>The break between pages 64 and 65 in in the word &ldquo;destruction&rdquo;: des|truction.</li>

+<li>The break between pages 67 and 68 is in the word &ldquo;observe&rdquo;: ob|serve.</li>

+<li>The break between pages 68 and 69 is in the word &ldquo;contradicting&rdquo;: con|tradicting.</li>

+<li>On page 70, change &ldquo;Each writers stile or manner&rdquo; to

+&ldquo;Each writer&rsquo;s stile or manner.&rdquo;</li>

+<li>On page 72, in the paragraph that starts on the page, change &ldquo;erronists&rdquo; to &ldquo;errorists.&rdquo;</li>

+<li>The break between pages 74 and 75 is in the word &ldquo;unfounded&rdquo;: un|founded.</li>

+<li>A quotation that begins at the bottom of page 74 and continues on to page 75 has an opening

+quotation mark at the beginning of each line. It was transcribed using one opening and one closing

+quotation mark.</li>

+<li>On page 76, a rather long sentence begins &ldquo;The question is not&rdquo;

+and ends &ldquo;doctrines of the Bible? for this is readily acknoweldged.&rdquo;

+The Transcriber changed the question mark to a colon, because this is an assertion, not a question.</li>

+<li>The break between pages 81 and 82 is in the word &ldquo;spiritual&rdquo;: spirit|ual.</li>

+<li>On page 85, insert commas into the list &ldquo;iniquity, transgression, and sin.&rdquo;</li>

+<li>On page 88, change &ldquo;indispensible&rdquo; to &ldquo;indispensable.&rdquo;</li>

+<li>On page 91, change &ldquo;What wise and great achievments have ever been accomplished

+without perseverance.&rdquo; to &ldquo;What wise and great achievements have ever been

+accomplished without perseverance?&rdquo; <i>(spelling of &ldquo;achievements&rdquo; and period to

+question mark)</i></li>

+<li>On page 94, change &ldquo;If, says he, you neglect the duty&nbsp;.&nbsp;.&nbsp;.&rdquo; to &ldquo;If,&rdquo;

+says he, &ldquo;you neglect the duty&nbsp;.&nbsp;.&nbsp;.&rdquo; to remove the speaker&rsquo;s interjection from

+the quoted text. Remove the comma from &ldquo;Children&rsquo;s, Children.&rdquo;</li>

+<li>The break between pages 94 and 95 is in the word &ldquo;Christianity&rdquo;: Christiani|ty.</li>

+<li>On page 106, change &ldquo;pinacle&rdquo; to &ldquo;pinnacle.&rdquo;</li>

+<li>On page 107, change &ldquo;harrassed&rdquo; to &ldquo;harassed.&rdquo;</li>

+<li>The break between pages 107 and 108 is in the word &ldquo;whatever&rdquo;: whatev|er.</li>

+<li>On page 108, change &ldquo;Whereever any rational creature&nbsp;.&nbsp;.&nbsp;.&rdquo; to

+&ldquo;Wherever any rational creature&nbsp;.&nbsp;.&nbsp;.&nbsp;.&rdquo;</li>

+<li>The break between pages 109 and 110 is in a unit that style indicates should not be broken:

+&ldquo;own.&mdash;|What.&rdquo; In entire unit in this and all subsequent cases was moved to the earlier page.</li>

+<li>On page 110, in the first paragraph that starts on the page, change &ldquo;indispensible&rdquo;

+to &ldquo;indispensable&rdquo; and &ldquo;indispensibly&rdquo; to &ldquo;indispensably.&rdquo;

+In the second paragraph, change &ldquo;indispensible&rdquo; to &ldquo;indispensable.&rdquo;</li>

+<li>On page 112, change &ldquo;however great cannot annul is&rdquo; to &ldquo;however

+great cannot annul it.&rdquo;</li>

+<li>The break between pages 117 and 118 is in a unit that style indicates should not be broken:

+&ldquo;God&mdash;|one.&rdquo; The marginal text that identifies the new page follows the unit.</li>

+<li>The break between pages 118 and 119 is in the word &ldquo;any&rdquo;: a|ny.</li>

+<li>On page 126, change &ldquo;indispensible&rdquo; to &ldquo;indispensable.&rdquo;</li>

+<li>On page 127, set the word &ldquo;Again&rdquo; in Roman type because it represents

+the speaker&rsquo;s interjection between scripture quotations (which are set in <i>Italic</i>.)

+Remove the Italic formatting from the word &ldquo;preached&rdquo; because it is not part of

+the quotation of Romans x.&nbsp;17 in KJV.</li>

+<li>On page 128, change &ldquo;indispensibly&rdquo; to &ldquo;indispensably.&rdquo;</li>

+<li>On page 129, in the James quotation, change &ldquo;ingrafted&rdquo; to &ldquo;engrafted.&rdquo;</li>

+<li>On page 131, change &ldquo;dispise&rdquo; to &ldquo;despise.&rdquo;</li>

+<li>On page 133, change &ldquo;tranquility&rdquo; to &ldquo;tranquillity&rdquo;

+and &ldquo;practised&rdquo; to &ldquo;practiced.&rdquo;</li>

+<li>The break between pages 136 and 137 is in a unit that style indicates should not be broken:

+&ldquo;sanctified&mdash;|when.&rdquo; The marginal text that identifies the new page follows the unit.</li>

+<li>The break between pages 137 and 138 is in the word &ldquo;mercy&rdquo;: mer|cy.</li>

+<li>On page 139, change &ldquo;indispensible&rdquo; to &ldquo;indispensable.&rdquo;</li>

+<li>On page 141, capitalize &ldquo;Platonic.&rdquo;</li>

+<li>On page 143, change &ldquo;It&rsquo;s beneficial tendency&rdquo; to &ldquo;Its beneficial

+tendency&rdquo; <i>(contraction to possessive)</i>.</li>

+<li>The break between pages 144 and 145 is in the word &ldquo;even&rdquo;: e|ven.</li>

+<li>On page 147, there is a lengthy quotation where, in the original, each line starts with an opening

+quotation mark. Transcribed using modern style, with one quote at the beginning.

+In the sentence &ldquo;But can you think,&rdquo; change the sentence-ending period to a question mark.</li>

+<li>The break between pages 149 and 150 is in the word &ldquo;esteem&rdquo;: es|teem.</li>

+<li>The break between pages 150 and 151 is in the word &ldquo;being&rdquo;: be|ing.</li>

+<li>On page 154, change &ldquo;practise condesention&rdquo; to &ldquo;practice condescension.&rdquo;</li>

+<li>On page 155, change &ldquo;prophecy&rdquo; to &ldquo;prophesy.&rdquo;

+Add a period after the list &ldquo;ardour, sublimity, and purity.&rdquo;

+Change &ldquo;Prayers, says a mahomatan writer, are the pillars&nbsp;.&nbsp;.&nbsp;.&rdquo; to

+&ldquo;Prayers,&rdquo; says a mahomatan writer, &ldquo;are the pillars&nbsp;.&nbsp;.&nbsp;.&rdquo; to remove

+the speaker&rsquo;s interjection from the quotation.</li>

+<li>The break between pages 156 and 157 is in the word &ldquo;forsaking&rdquo;: forsa|king.</li>

+<li>On page 159, change &ldquo;whether the tribes&rdquo; to &ldquo;whither the tribes.&rdquo;</li>

+<li>On page 161, change the word &ldquo;break&rdquo; to &ldquo;brake&rdquo; to match the KJV.</li>

+<li>On page 170, change &ldquo;henceforth drank&rdquo; to &ldquo;henceforth drunk.&rdquo;</li>

+<li>On page 173, correct a citation from &ldquo;ii Chapter&mdash;42 verse&rdquo; to

+&ldquo;ii. Chapter&mdash;41 and 42 verses.&rdquo;</li>

+<li>The break between pages 173 and 174 is in the word &ldquo;believers&rdquo;: be|lievers.</li>

+<li>The break between pages 174 and 175 is in the word &ldquo;common&rdquo;: com|mon.</li>

+<li>On page 177, change &ldquo;to wash one anothers feet&rdquo; to &ldquo;to wash one

+another&rsquo;s feet&rdquo; and add a period after &ldquo;John xiii.&rdquo;</li>

+<li>The break between pages 178 and 179 is in the word &ldquo;ordinance&rdquo;: or|dinance.</li>

+<li>On page 180, in the second paragraph, change &ldquo;condescention&rdquo; to &ldquo;condescension.&rdquo;</li>

+<li>The break between pages 183 and 184 is in the word &ldquo;remembrance&rdquo;: remem|brance.</li>

+<li>On page 186, in the concluding paragraph, change &ldquo;intirely&rdquo; to &ldquo;entirely&rdquo;

+and &ldquo;pretentions&rdquo; to &ldquo;pretensions.&rdquo;</li>

+<li>On page 187, put a period after the chapter number in &ldquo;Matthew xxviii.&rdquo;</li>

+<li>The break between pages 189 and 190 is in the word &ldquo;Sacrament&rdquo;: Sacra|ment.</li>

+<li>The break between pages 190 and 191 is in the word &ldquo;ordinances&rdquo;: or|dinances.</li>

+<li>The break between pages 193 and 194 is in the word &ldquo;particular&rdquo;: par|ticular.</li>

+<li>On page 194, change &ldquo;dispair&rdquo; to &ldquo;despair.&rdquo;</li>

+<li>On page 195, put a period after the chapter number &ldquo;Mark xvi.&rdquo; and change

+&ldquo;whereever you may&rdquo; to &ldquo;wherever you may.&rdquo;</li>

+<li>The break between pages 197 and 198 is in the word &ldquo;professed&rdquo;: pro|fessed.</li>

+<li>The break between pages 198 and 199 is in the word &ldquo;Doubtless&rdquo;: Doubt|less.</li>

+<li>The break between pages 200 and 201 is in the word &ldquo;baptized&rdquo;: bap|tized.</li>

+<li>On page 200, change &ldquo;indispensibly&rdquo; to &ldquo;indispensably.&rdquo;</li>

+<li>The break between pages 201 and 202 is in the word &ldquo;proved&rdquo;: pro|ved.</li>

+<li>On page 204 is a list of Bible quotations in quick succession. Two of them are identified

+as being from the 38th verse of Acts chapter 8. The reference for the first one, &ldquo;Here

+is water,&rdquo; was corrected to the 36th verse and add &ldquo;me&rdquo; into &ldquo;what

+doth hinder me to be baptized?&rdquo;</li>

+<li>On page 207, add a period after the chapter number for Matthew xxviii.</li>

+<li>On page 211, change &ldquo;condescention&rdquo; to &ldquo;condescension.&rdquo;</li>

+<li>On page 213, set &ldquo;that is Christ&rdquo; in Roman type to distinguish it from the quoted scripture.</li>

+<li>The break between pages 214 and 215 is in the word &ldquo;nations&rdquo;: na|tions.</li>

+<li>On page 215, change &ldquo;condescention&rdquo; to &ldquo;condescension&rdquo; and

+&ldquo;divine right of baptism&rdquo; to &ldquo;divine rite of baptism.&rdquo;</li>

+<li>On page 217, change &ldquo;washing his disciples feet&rdquo; to &ldquo;washing His disciples&rsquo; feet.&rdquo;</li>

+<li>The break between pages 217 and 218 is in the word &ldquo;over&rdquo;: o|ver.</li>

+<li>On page 218, change &ldquo;exteriour&rdquo; to &ldquo;exterior&rdquo; and &ldquo;condescention&rdquo;

+to &ldquo;condescension.&rdquo;</li>

+<li>The break between pages 218 and 219 is in the word &ldquo;administer&rdquo;: admin|ister.</li>

+<li>On page 220, change &ldquo;dependance&rdquo; to &ldquo;dependence&rdquo; and &ldquo;we and our&rsquo;s&rdquo;

+to &ldquo;we and ours.&rdquo;</li>

+<li>On page 224, update &ldquo;To day&rdquo; to &ldquo;To-day&rdquo; to match &ldquo;to-morrow&rdquo;

+in the next sentence.</li>

+<li>On page 227, change &ldquo;Turky&rdquo; to &ldquo;Turkey.&rdquo;</li>

+<li>The break between pages 228 and 229 is in the word &ldquo;every&rdquo;: ev|ery.</li>

+<li>On page 228, change &ldquo;inseperable&rdquo; to &ldquo;inseparable.&rdquo;</li>

+<li>The break between pages 230 and 231 is in the word &ldquo;profess&rdquo;: pro|fess.</li>

+<li>On page 231, change &ldquo;those at Coloss&rdquo; to &ldquo;those at Colossae.&rdquo;</li>

+<li>On page 233, the speaker&rsquo;s interjection, &ldquo;that is Christ&rdquo; was set

+in Roman type because it is not part of the quoted verse (Colossians ii.&nbsp;12).</li>

+<li>On page 235, change &ldquo;all Zions friends&rdquo; to &ldquo;all Zion&rsquo;s

+friends.&rdquo;</li>

+<li>On page 236, change &ldquo;indispensibly&rdquo; to &ldquo;indispensably.&rdquo;</li>

+<li>On page 238, change &ldquo;hauling men and women&rdquo; to &ldquo;haling.&rdquo;</li>

+<li>The break between pages 239 and 240 is in a unit that style indicates should not be broken:

+&ldquo;celebrated|&mdash;though.&rdquo; The marginal text that indicates the new page has been placed

+after the unit.</li>

+<li>On page 240, change &ldquo;Thiatira&rdquo; to &ldquo;Thyatira.&rdquo;</li>

+<li>On page 241, change &ldquo;Coloss&rdquo; to &ldquo;Colossae.&rdquo;</li>

+<li>The break between pages 242 and 243 is in the word &ldquo;exercised&rdquo;: ex|ercised.</li>

+<li>On page 244, change &ldquo;exteriour&rdquo; to &ldquo;exterior.&rdquo;</li>

+<li>The break between pages 248 and 249 is in the word &ldquo;behoved&rdquo;: beho|ved.</li>

+<li>On page 250 is a lengthy quotation that was originally set with an opening quotation mark at the beginning

+of each line. It was transcribed conventionally, with one opening and one closing quotation mark.</li>

+<li>The break between pages 252 and 253 is in the word &ldquo;metaphors&rdquo;: meta|phors.</li>

+<li>The break between pages 259 and 260 is in the word &ldquo;important&rdquo;: im|portant.</li>

+<li>On page 260, insert an apostrophe into a quotation of Malachi ii.&nbsp;7, &ldquo;For the Priest&rsquo;s

+lips were to keep knowledge.&rdquo;</li>

+<li>On page 264, the discourse ends with a restatement of the text. However, this was not

+recognized by the typesetter, so it was set in Roman type. The Transcriber set it in Italic,

+and corrected &ldquo;understand the scripture&rdquo; to &ldquo;understand the scriptures,&rdquo;

+to match the text.</li>

+<li>On page 265, change &ldquo;GALATIONS&rdquo; to &ldquo;GALATIANS&rdquo; in the reference

+for the text of the discourse.</li>

+<li>The break between pages 266 and 267 is in the word &ldquo;dangerous&rdquo;: dan|gerous.</li>

+<li>On page 267, change &ldquo;surprized&rdquo; to &ldquo;surprised.&rdquo;</li>

+<li>The break between pages 271 and 272 is in the word &ldquo;institution&rdquo;: in|stitution.</li>

+<li>The break between pages 272 and 273 is in a unit which style indicates should not be broken:

+&ldquo;promises&mdash;|denounce.&rdquo; The marginal text which indicates the new page has been placed

+after the unit in the transcribed text.</li>

+<li>On page 273, change &ldquo;indispensible&rdquo; to &ldquo;indispensable.&rdquo;</li>

+<li>On page 274, change a period to a question mark after the sentence that begins &ldquo;Can a case be

+named&rdquo; and ends &ldquo;may not righteously claim a reward?&rdquo;</li>

+<li>On page 276, change &ldquo;can any once&rdquo; to &ldquo;can any one.&rdquo;</li>

+<li>The break between pages 276 and 277 is in the word &ldquo;study&rdquo;: stu|dy.</li>

+<li>On page 278, insert an apostrophe into &ldquo;it is the Apostle&rsquo;s own argument.&rdquo;</li>

+<li>On page 279, a lengthy quote is set in the original with an opening quotation mark at the beginning

+of each line. It was transcribed conventionally, with one opening and one closing quotation mark.</li>

+<li>On page 280, Change &ldquo;maintainance&rdquo; to &ldquo;maintenance&rdquo;

+and &ldquo;that teachest&rdquo; to &ldquo;that teacheth.&rdquo;

+A lengthy quote is set in the original with an opening quotation mark at the beginning

+of each line. It was transcribed conventionally, with one opening and one closing quotation mark.</li>

+<li>The break between pages 281 and 282 is in the word &ldquo;conscience&rdquo;: con|science.</li>

+<li>On page 283, capitalize the new sentence &ldquo;Every one, who looks upon this

+passage&nbsp;.&nbsp;.&nbsp;.&nbsp;.&rdquo;</li>

+<li>On page 288, the first word of the paragraph, &ldquo;Therefore,&rdquo; was set in Roman

+small caps because it was not recognized as part of the text for the discourse. The Transcriber

+set it in Italic with the rest of the quotation.</li>

+<li>The break between pages 288 and 289 is in the word &ldquo;preached&rdquo;: preach|ed.</li>

+<li>The break between pages 292 and 293 is in the word &ldquo;dangers&rdquo;: dan|gers.</li>

+<li>On page 295, change &ldquo;compleatly&rdquo; to &ldquo;completely.&rdquo;</li>

+<li>The break between pages 298 and 299 is in the word &ldquo;nations&rdquo;: na|tions.</li>

+<li>The break between pages 299 and 300 is in the word &ldquo;agreeably&rdquo;: a|greeably.</li>

+<li>On page 302, change &ldquo;surprizing&rdquo; to &ldquo;surprising.&rdquo;</li>

+<li>On page 306, change &ldquo;dependance&rdquo; to &ldquo;dependence.&rdquo;</li>

+<li>The break between pages 307 and 308 is in the word &ldquo;sacramentally&rdquo;: sacra|mentally.</li>

+<li>On page 309, change &ldquo;preceeding&rdquo; to &ldquo;preceding.&rdquo;</li>

+<li>The break between pages 310 and 311 is in the word &ldquo;twinkling&rdquo;: twink|ling.</li>

+<li>On page 311, remove &ldquo;is&rdquo; from &ldquo;It is was necessary&nbsp;.&nbsp;.&nbsp;.&nbsp;.&rdquo;</li>

+<li>The break between pages 311 and 312 is in the word &ldquo;worshipping&rdquo;: worship|ping.</li>

+<li>On page 313, in the quotation of the fourth commandment, change &ldquo;thou shalt not no

+any work&rdquo; to &ldquo;thou shalt not do any work&rdquo; and change &ldquo;heaven and earth, Sea,

+and all that in them is&rdquo; to &ldquo;heaven and earth, the Sea, and all that in them is.&rdquo;</li>

+<li>The break between pages 314 and 315 is in the word &ldquo;Sabbath&rdquo;: Sab|bath.</li>

+<li>On page 318, set the scripture quotation introduced with &ldquo;It is prefaced thus&rdquo; in Italic.</li>

+<li>On page 319, change &ldquo;dispised&rdquo; to &ldquo;despised.&rdquo;</li>

+<li>The break between pages 319 and 320 is in the word &ldquo;Sabbath&rdquo;: Sab|bath.</li>

+<li>The break between pages 322 and 323 is in a unit that style indicates should not be broken:

+&ldquo;benefit&mdash;|that.&rdquo; The marginal text that indicates the new page has been inserted

+after the unit.</li>

+<li>On page 324, change &ldquo;sabatism&rdquo; to &ldquo;sabbatism.&rdquo;</li>

+<li>On page 325, change &ldquo;Let any man, saith he, show me&nbsp;.&nbsp;.&nbsp;.&rdquo; to &ldquo;Let any

+man,&rdquo; saith he, &ldquo;show me&nbsp;.&nbsp;.&nbsp;.&rdquo; to remove the speaker&rsquo;s interjection from the

+quoted text.</li>

+<li>The break between pages 327 and 328 is in the word &ldquo;account&rdquo;: ac|count.</li>

+<li>On page 328, after the &ldquo;Can any shut their eyes&rdquo; sentence, change the period to a question mark.</li>

+<li>The break between pages 329 and 330 is in the word &ldquo;Christians&rdquo;: Chris|tians.</li>

+<li>On page 333, the word &ldquo;Pentecost&rdquo; appears three times, the first two in

+the original as &ldquo;Pentacost.&rdquo; They were changed to be consistent.</li>

+<li>On page 335, insert an apostrophe into &ldquo;deny or disown the <i>Lord&rsquo;s day.&rdquo;</i></li>

+<li>On page 339, change &ldquo;That the forth commandment is of perpetual obligation&nbsp;.&nbsp;.&nbsp;.&rdquo;

+to &ldquo;That the fourth commandment&nbsp;.&nbsp;.&nbsp;.&nbsp;.&rdquo;</li>

+<li>On page 340, change &ldquo;lightening&rdquo; to &ldquo;lightning.&rdquo;</li>

+<li>The break between pages 341 and 342 is in the word &ldquo;singularity&rdquo;: sin|gularity.</li>

+<li>On page 342, insert an apostrophe into &ldquo;in the purest times in the Apostle&rsquo;s days.&rdquo;</li>

+<li>On page 344, change &ldquo;whole Christain world&rdquo; to &ldquo;whole Christian

+world&rdquo; the first time that phrase appears in small caps on that page. Later on that page is

+a lengthy quote which is set with open quote characters at the beginning of each line.

+It is transcribed conventionally, with one opening and one closing quotation mark.</li>

+<li>On pages 345&ndash;6, a long quotation is presented in the original as follows: &ldquo;If,

+says he, addressing himself to people on their abuse of the Sabbath.&rdquo; However, The

+Transcriber is under the distinct impression that the only word quoted is the first one,

+and that the rest is an interjection. The closing quotation mark inserted after &ldquo;interest

+of Religion&rdquo; is an educated guess. The speaker returns to the first person with the

+next sentence (&ldquo;May I not hope...&rdquo;).</li>

+<li>On page 346, the last word of the discourse <span class="smcap">&ldquo;Amen&rdquo;</span> follows

+a scripture quotation. In the original it is set in Italic. It has been transcribed in Roman because

+it is not part of the quoted scripture.</li>

+<li>The break between pages 350 and 351 is in the word &ldquo;poisonous&rdquo;: poi|sonous.</li>

+<li>The break between pages 353 and 354 is in the word &ldquo;unable&rdquo;: un|able.</li>

+<li>The break between pages 358 and 359 is in the word &ldquo;proposal&rdquo;: pro|posal.</li>

+<li>On page 360, change &ldquo;While Ministers, while Magistrates, while Parents, says one,

+sleep,&nbsp;.&nbsp;.&nbsp;.&rdquo; to &ldquo;While Ministers, while Magistrates, while Parents,&rdquo; says one,

+&ldquo;sleep,&nbsp;.&nbsp;.&nbsp;.&rdquo; to remove the speaker&rsquo;s interjection from the quoted text.

+Change &ldquo;seperation&rdquo; to &ldquo;separation.&rdquo;

+Insert an apostrophe into &ldquo;the Apostles&rsquo; doctrines.&rdquo;</li>

+<li>On page 362, scripture that was quoted on page 361 is quoted again. The sentence

+&ldquo;Then shall the righteous shine forever&nbsp;.&nbsp;.&nbsp;.&rdquo; was not recognized as part of the quotation

+and was set in Roman in the original. It has been transcribed in Italic.</li>

+<li>On page 364, change &ldquo;immoveable&rdquo; to &ldquo;immovable.&rdquo;</li>

+<li>The break between paged 365 and 366 is in the word &ldquo;employs&rdquo;: em|ploys.</li>

+<li>On page 366, insert a period after &ldquo;a more spiritual way of serving God.&rdquo; In the

+last sentence, correct &ldquo;kingdem of our heavenly Father&rdquo; to &ldquo;kingdom of our

+heavenly Father.&rdquo;</li>

+<li>On page 367, in the scripture quotation, change &ldquo;prophesies&rdquo; to &ldquo;prophecies&rdquo;

+and insert a comma, change the comma after &ldquo;fail&rdquo; to a semicolon, and insert a comma after &ldquo;knowledge.&rdquo;</li>

+<li>The break between pages 368 and 369 is in the word &ldquo;indeed&rdquo;: in|deed.</li>

+<li>The break between pages 369 and 370 is in the word &ldquo;joyful&rdquo;: joy|ful.</li>

+<li>On page 372, change the quotation of 1 Corinthians xiii.&nbsp;1 from &ldquo;Though I speak with

+the tongues of men and angels&rdquo; to &ldquo;Though I speak with the tongues of men and of

+angels&rdquo; and change &ldquo;have all faith so that I could remove mountains, and have no

+Charity&rdquo; to &ldquo;.&nbsp;.&nbsp;.&nbsp;have not Charity&rdquo; to match the KJV text.</li>

+<li>On page 373, change &ldquo;benificent&rdquo; to &ldquo;beneficent&rdquo; and &ldquo;preceeding&rdquo;

+to &ldquo;preceding.&rdquo; In the quotation of 1&nbsp;Cor. xii.&nbsp;1 and 7&ndash;10, apply Reverential

+Capitalisation (RC) to the word &ldquo;Spirit&rdquo; throughout; change &ldquo;gift of healing&rdquo; to

+&ldquo;gifts of healing&rdquo; and &ldquo;prophesy&rdquo; to &ldquo;prophecy.&rdquo;</li>

+<li>On page 374, in the scripture quotation, apply RC to &ldquo;Spirit.&rdquo;

+At the end of the paragraph, change &ldquo;Heb. iii.&nbsp;3, 4&rdquo;

+to &ldquo;Heb. ii.&nbsp;3, 4&rdquo; and the final period to a question mark.</li>

+<li>The break between pages 374 and 375 is in the word &ldquo;expressive&rdquo;: ex|pressive.</li>

+<li>On page 377, change &ldquo;reject them as imposters&rdquo; to &ldquo;impostors&rdquo; for consistency

+with other uses on the page.</li>

+<li>The break between pages 378 and 379 is in the word &ldquo;inspiration&rdquo;: in|spiration.</li>

+<li>The break between pages 379 and 380 is in the word &ldquo;inspiration&rdquo;: inspi|ration.</li>

+<li>On page 380, change &ldquo;every threatning&rdquo; to &ldquo;every threatening.&rdquo;</li>

+<li>On page 382, change &ldquo;Thy word is a light to my feet, and a lamp to my paths&rdquo;

+to &ldquo;Thy word is a lamp unto my feet, and a light unto my path&rdquo; (Ps. cxix.&nbsp;105).</li>

+<li>On page 384, change &ldquo;guidence&rdquo; to &ldquo;guidance&rdquo; and, in the list,

+insert a comma after &ldquo;body of men.&rdquo;</li>

+<li>On page 387, change &ldquo;It is easier, says he, to conceive than to express&nbsp;.&nbsp;.&nbsp;.&rdquo;

+to &ldquo;It is easier,&rdquo; says he, &ldquo;to conceive than to express&nbsp;.&nbsp;.&nbsp;.&rdquo; to remove

+the speaker&rsquo;s interjection from the quotation.</li>

+<li>On page 388, change &ldquo;merchandize&rdquo; to &ldquo;merchandise.&rdquo;</li>

+<li>On page 391, change &ldquo;imposter&rdquo; to &ldquo;impostor.&rdquo;</li>

+<li>On page 395, change &ldquo;but least this phrase&rdquo; to &ldquo;but lest this phrase.&rdquo;</li>

+<li>The break between pages 396 and 397 is in the word &ldquo;meaning&rdquo;: mean|ing.</li>

+<li>On page 399, change &ldquo;transcendantly&rdquo; to &ldquo;transcendently.&rdquo;</li>

+<li>On page 400, change &ldquo;dependance&rdquo; to &ldquo;dependence.&rdquo;</li>

+<li>The break between pages 400 and 401 is in the word &ldquo;complete&rdquo;: com|plete.</li>

+<li>The break between pages 401 and 402 is in a unit which style indicates should not be broken:

+&ldquo;heart?|&mdash;And.&rdquo; The marginal text indicating the new page has been placed

+after the unit.</li>

+<li>The break between pages 402 and 403 is in the word &ldquo;sacrifices&rdquo;: sac|rifices.</li>

+<li>On page 403, a lengthy quote is set in the original with an opening quotation mark at the beginning

+of each line. It has been transcribed conventionally, with one opening and one closing quote.

+Change &ldquo;encreased&rdquo; to &ldquo;increased.&rdquo;</li>

+<li>On page 406, insert right quotation mark after &ldquo;perfectly to keep the commandments of

+God&rdquo; the first time the question from the catechism is quoted. Also, change &ldquo;It

+is very extraordinary, says he, that this sinless perfection&nbsp;.&nbsp;.&nbsp;.&rdquo; to &ldquo;It is

+very extraordinary,&rdquo; says he, &ldquo;that this sinless perfection&nbsp;.&nbsp;.&nbsp;.&rdquo; to remove

+the speaker&rsquo;s interjection from the quoted text.</li>

+<li>On page 409, insert a comma into a list after &ldquo;losses.&rdquo;</li>

+<li>On page 413, change &ldquo;letter of their&rsquo;s&rdquo; to &ldquo;letter of

+theirs.&rdquo;</li>

+<li>The break between pages 417 and 418 is in the word &ldquo;dictates&rdquo;: dic|tates.</li>

+<li>The break between pages 418 and 419 is in the word &ldquo;diffused&rdquo;: dif|fused.</li>

+<li>On page 419, change &ldquo;things of Gods&rdquo; to &ldquo;things of God.&rdquo;

+The text alludes to Genesis xlix.&nbsp;3&ndash;4. Change &ldquo;Reuben is, unstable as water thou shall not excel&rdquo;

+to &ldquo;Reuben is unstable as water, thou shalt not excel&rdquo; (<i>move comma, shall -&gt; shalt</i>).</li>

+<li>The break between pages 419 and 420 is in the word &ldquo;pursuit&rdquo;: pur|suit.</li>

+<li>On pages 421&ndash;2, there are two lengthy quotes that in the original have an opening

+quotation mark at the beginning of each line. Each was set conventionally, with one opening

+and one closing quotation mark. Also, change &ldquo;I may, in the holy and righteous Providence of God,

+should the Christian say, be left to fall into error and delusion&rdquo; to &ldquo;I may, in

+the holy and righteous Providence of God,&rdquo; should the Christian say, &ldquo;be left to

+fall into error and delusion&rdquo; to remove the speaker&rsquo;s interjection from his

+advice.</li>

+<li>On page 422&ndash;3, there is a lenghty footnote. From the first paragraph, insert a period

+before the dash and remove left double quotes after. In the second paragraph, insert double quotes

+around the genius&rsquo; statements, avoiding the asides. Remove right double quotes from the end

+of the footnote.</li>

+<li>On page 423, change &ldquo;false Christ&rsquo;s&rdquo; to &ldquo;false Christs.&rdquo;</li>

+<li>In the footnote to Discourse XX, which is originally on page 422, change &ldquo;desirous

+of seing&nbsp;.&nbsp;.&nbsp;.&rdquo; to &ldquo;desirous of seeing&nbsp;.&nbsp;.&nbsp;.&nbsp;.&rdquo;</li>

+<li>On page 425, in the 2&nbsp;Peter ii.&nbsp;1 quotation, change &ldquo;bring up themselves&rdquo;

+to &ldquo;bring upon themselves.&rdquo;</li>

+<li>On page 430, in the 1&nbsp;Corinthians xv.&nbsp;58 quotation, change &ldquo;steadfast and imoveable&rdquo;

+to &ldquo;stedfast and unmoveable&rdquo; to match KJV.</li>

+<li>On page 433, change &ldquo;Though I speak with the tongues of men and angels&rdquo; to

+&ldquo;Though I speak with the tongues of men and of angels&rdquo; to match the KJV text and

+change &ldquo;benificence&rdquo; to &ldquo;beneficence.&rdquo;</li>

+<li>On page 435, there is a lengthy quote which in the original has an opening quotation mark

+at the beginning of each line. It was transcribed conventionally, with one opening and one

+closing quotation mark.</li>

+<li>On page 436, change &ldquo;And we may add Deism, if that may, with any justice, he called

+a religion.&rdquo; to &ldquo;And we may add Deism, if that may, with any justice, be called

+a religion.&rdquo; <i>(&ldquo;he&rdquo; to &ldquo;be&rdquo;)</i></li>

+<li>On page 437, change &ldquo;behold&rdquo; to &ldquo;beheld&rdquo; in the scripture quotation

+and change &ldquo;ever published to the word&rdquo; to &ldquo;ever published

+to the world.&rdquo; <i>(&ldquo;word&rdquo; to &ldquo;world&rdquo;)</i></li>

+<li>On page 439, change &ldquo;unnatural and detestible vices&rdquo; to &ldquo;unnatural

+and detestable vices.&rdquo; <i>(spelling of &ldquo;detestable&rdquo;)</i></li>

+<li>The break between pages 439 and 440 is in the word &ldquo;childish&rdquo;: child|ish.</li>

+<li>On page 441, insert an apostrophe into &ldquo;For argument&rsquo;s sake.&rdquo;</li>

+<li>The break between pages 441 and 442 is in the word &ldquo;forgiven&rdquo;: for|given.</li>

+<li>On page 442, put a period at the end of the sentence &ldquo;It teaches us, also, the

+nature of this atonement.&rdquo;</li>

+<li>On page 443, set the phrase &ldquo;says the Apostle Paul,&rdquo; in Roman type because

+it is not part of the quotation of Galatians v.&nbsp;24.</li>

+<li>On page 445, change &ldquo;golden Censor&rdquo; to &ldquo;golden Censer.&rdquo;</li>

+<li>On page 447, change &ldquo;preceeding&rdquo; to &ldquo;preceding.&rdquo;</li>

+<li>The break between pages 448 and 449 is in the word &ldquo;rational&rdquo;: ra|tional.</li>

+<li>On page 450, change &ldquo;reconcileable&rdquo; to &ldquo;reconcilable.&rdquo;</li>

+<li>On page 452, change &ldquo;benificence&rdquo; to &ldquo;beneficence.&rdquo;</li>

+<li>The break between pages 453 and 454 is in the word &ldquo;prescribed&rdquo;: pre|scribed.</li>

+<li>On page 455, insert an apostrophe into &ldquo;in the mind&rsquo;s view.&rdquo;</li>

+<li>On page 456, change &ldquo;dependant&rdquo; to &ldquo;dependent.&rdquo;</li>

+<li>The break between pages 456 and 457 is in the word &ldquo;encouragements&rdquo;: encourage|ments.</li>

+<li>On page 459, change &ldquo;extatic&rdquo; to &ldquo;ecstatic.&rdquo;

+Change &ldquo;Moreover you would there learn, says he, the important lesson&nbsp;.&nbsp;.&nbsp;.&rdquo; to

+&ldquo;Moreover you would there learn,&rdquo; says he, &ldquo;the important lesson&nbsp;.&nbsp;.&nbsp;.&rdquo;

+to remove the speaker&rsquo;s interjection from the quoted text.</li>

+<li>On page 460, set the phrase &ldquo;to his disciples&rdquo; in Roman text because it is

+not part of the quotation of John xvi.&nbsp;33.</li>

+<li>On page 461, change &ldquo;thing upon which it prays&rdquo; to &ldquo;preys&rdquo;

+and &ldquo;fewel&rdquo; to &ldquo;fuel.&rdquo;</li>

+<li>On page 468, in the quotation of Mark x.&nbsp;17&ndash;22, change &ldquo;thou shall have treasure&rdquo;

+to &ldquo;thou shalt have treasure.&rdquo; Change the comma after &ldquo;follow me&rdquo; to a period.

+Change &ldquo;honour&rdquo; to &ldquo;honor&rdquo; twice to match other uses in that paragraph.</li>

+<li>The break between pages 468 and 469 is in the word &ldquo;private&rdquo;: pri|vate.</li>

+<li>The break between pages 470 and 471 is in the word &ldquo;divine&rdquo;: di|vine.</li>

+<li>On page 472, change &ldquo;condescention&rdquo; to &ldquo;condescension.&rdquo;</li>

+<li>The break between pages 472 and 473 is in the word &ldquo;Father&rdquo;: Fa|ther.</li>

+<li>On page 473, change &ldquo;condescention&rdquo; to &ldquo;condescension.&rdquo;</li>

+<li>On page 476, after the &ldquo;If God have annexed&rdquo; sentence, change the period to a question mark.</li>

+<li>On page 477, change &ldquo;dissentions&rdquo; to &ldquo;dissensions.&rdquo;</li>

+<li>The break between pages 478 and 479 is in the word &ldquo;happiness&rdquo;: hap|piness.</li>

+<li>On page 479, in the list of virtues, change &ldquo;honestry&rdquo; to

+&ldquo;honesty.&rdquo; Later, change &ldquo;persuits&rdquo; to &ldquo;pursuits.&rdquo;</li>

+<li>On page 480, change &ldquo;benefitted&rdquo; to &ldquo;benefited.&rdquo;</li>

+<li>On page 481, change &ldquo;recompenced&rdquo; to &ldquo;recompensed.&rdquo;</li>

+<li>The break between pages 483 and 484 is in the word &ldquo;attention&rdquo;: at|tention.</li>

+<li>The break between pages 484 and 485 is in the word &ldquo;merciful&rdquo;: mer|ciful.</li>

+<li>On page 486, change &ldquo;our Lord himself, when he came to reveal his Father&rsquo;s

+will, in forms us&nbsp;.&nbsp;.&nbsp;.&rdquo; to &ldquo;.&nbsp;.&nbsp;.&nbsp;informs us&nbsp;.&nbsp;.&nbsp;.&nbsp;.&rdquo;</li>

+<li>On page 487, change &ldquo;reclaim us from our evils ways&rdquo; to &ldquo;reclaim

+us from our evil ways.&rdquo;</li>

+<li>On page 488, change &ldquo;condescention&rdquo; to &ldquo;condescension.&rdquo;</li>

+<li>On pages 490&ndash;1, there is a lengthy quote. In the original, there is one opening quotation

+mark and one closing quotation mark, on the following page. It was transcribed with an additional

+opening quotation mark at the start of the new paragraph within the quotation.</li>

+</ul>

+</div>

+</div>

+

+

+

+

+

+

+

+

+<pre>

+

+

+

+

+

+End of Project Gutenberg's Twenty-four Discourses, by Nathan Perkins

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