{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_57823/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_57823","id":"gutenberg_57823","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/57823","summary":null,"tags":["Category: Essays, Letters & Speeches","Category: History - American","Category: Religion/Spirituality","Christian life -- Early works to 1800","Congregational churches -- Sermons -- Early works to 1800","Sermons, American -- Early works to 1800"],"text":"Produced by John Hagerson and Mrs. Faith Ball\n\n\n\n\nTRANSCRIBER'S NOTES.\n\nThis book contains twenty-four sermons delivered to what was likely a\nCongregational church in Hartford, Connecticut, around 1795. Your\nTranscriber, a Baptist layman, obtained access to the book 220 years\nlater and half a continent away, in the suburbs of Chicago, Illinois.\n\nThe dedication provides some information on the occasion for\npublishing the book. However, the details of its production were not\npresented. The source material may have been the minister's notes or\none or more of the congregants could have transcribed the messages as\nthey were delivered. At the print shop, it appears that the task of\nsetting and printing was completed over a number of days by a number\nof different craftsmen, of varying skill and interest in the project.\nOn some pages, almost every line ends with a hyphen as one tried to\nput as many words as possible on a page. On other pages, very few\nwords end with a hyphen and there is a bit more white space between\nwords. The orthography (\"labor\" vs. \"labour\") and capitalization\n(\"Christian\" vs. \"christian\") varies from page to page and may vary\nwithin a given sentence.\n\nThe book includes spellings that the electronic spell checker flags\nfor correction. The Transcriber consulted the Oxford English\nDictionary and retained some spellings that were termed obsolete\nbecause they may reflect the time when the book was published.\nChanges to the original are documented in the Transcriber's Notes at\nthe foot of the document.\n\nThe Transcriber followed Project Gutenberg style guidance by removing\ndrop capitals and small cap text from the beginning of paragraphs.\nThe book includes many dashes. They have been standardized to either\none or two em-dash characters. In the original text, some of the\ndashes are quite long.\n\nRev. Perkins refers repeatedly to the \"Christian Religion.\" The\nTranscriber prefers to refer to Christianity as a relationship with\nJesus Christ, rather than a religion. Over time, religion may\ndegenerate into ritual and tradition, and lose its relevance and\nvitality.\n\nRev. Perkins speaks enthusiastically about the New Testament\nordinances, Baptism, and the Lord's Supper. While he does not provide\nspecific details, he evidently considered these practices to require\njustification and defence, which he provides, at some length. He\ninterchanges the terms \"sacrament\" and \"ordinance\" as if they were\nsimilar or equivalent. The word \"sacrament\" may give the impression\nthat participating in the act is a means of gaining merit or favor.\nThe word \"ordinance\" indicates that the act was instituted or\nordained by Christ who set a pattern or model for His worshippers to\nfollow.\n\nWhen Rev. Perkins discusses baptism, he states that if a minister\nperforms the act, water is employed in some manner, and the proper\nwords are spoken, one is baptized. He discusses only in passing, the\ndeath, burial, and resurrection symbolism that is reflected only in\nfull immersion baptism. See Romans 6:4 and Colossians 2:12.\n\nThe Bible tells us:\n\n - Everyone is a sinner. Romans 3:10-12, 23.\n - The penalty for sin is death (eternal separation from God).\n   Romans 6:23a.\n - Our good deeds (works) do not save us. Isaiah 64:6.\n - Salvation is available as a free gift. Ephesians 2:8-9;\n   Romans 6:23b.\n - Salvation is available to everyone who chooses to receive it.\n   John 3:16.\n - Good works are the proper response of a grateful heart.\n   Ephesians 2:10.\n - \"Believe on the Lord Jesus Christ, and thou shalt be saved.\"\n   Acts 16:31.\n - The Gospel in four verses: 1 Corinthians 15:1-4.\n\n\n\nTWENTY-FOUR\nDISCOURSES\nON SOME OF THE\n\nImportant and Interesting\nTRUTHS, DUTIES, and INSTITUTIONS of\nthe GOSPEL,\n\nAND THE GENERAL EXCELLENCY\nOF THE\nChristian Religion;\n\nCalculated for the People of God of\nEVERY COMMUNION,\nPARTICULARLY FOR THE BENEFIT OF\nPIOUS FAMILIES,\nAND THE\nINSTRUCTION OF ALL, IN THE THINGS WHICH\nCONCERN THEIR SALVATION.\n\n------------------\nBy NATHAN PERKINS, A. M.\nPastor of a Church of CHRIST in Hartford.\n------------------\n\nHARTFORD:\nPRINTED BY HUDSON & GOODWIN.\n==================\nMDCCXCV.\n\n\n\n_DEDICATION._\n\nTo the people of my Pastoral Charge--The following discourses are\nmost affectionately dedicated. I account it a happiness to contribute\nto your establishment in the truth--to unfold to you the great\nprinciples, duties, and Institutions of the Christian Religion--to\ndefend them against such as may rise up and deny them--and to lead\nyou and your children in the right way of the Lord.\n\nI can bear you witness, that when these discourses were delivered,\nyou afforded an uncommon attention. You have been very solicitous to\nhave them made public, for your own instruction and benefit; and for\nthe use and benefit of your children, when you shall be gathered to\nthe great Congregation of the dead. They contain not the DISPUTED\nPECULIARITIES of a party, but the grand principles and truths of our\ncommon Christianity, held sacred by our CHURCHES in this Land, and by\nTHE WHOLE PROTESTANT CHRISTIAN WORLD, as appears clearly from all\nTHEIR PUBLIC CREEDS AND CONFESSIONS OF TRUTH.\n\nThey are published, as you will easily recollect, nearly word for\nword, as they were delivered. _Particular reasons_ have induced me to\ndo this. In one discourse only is there a deviation from the original\nform; _that_ on the Apostle's caution _Be not carried about with\ndivers and strange doctrines,_ or the danger of instability, and\npernicious tendency of error. What was merely local is omitted, but\nthe sentiments in substance are carefully retained.\n\nMany learned and judicious Characters, both of the Clergy and Laity,\nhave urged to the publication of THESE DISCOURSES, as being\n_peculiarly_ adapted to the day in which we live, and the state of\nReligion in our nation: as _calculated_ for, and greatly _needed_ in\nChristian Families; there being no such series of discourses to be\nfound in any Volume already published. The design of them is to\nconvince such as need conviction--to reclaim such as may be wandering\ninto error--to confirm the wavering--to console the Christian,--and\nto exhibit to all; some of the important, essential practical\nprinciples of pure and undefiled Religion.----It is only necessary to\nadd--My prayer to God is, that they may, by his divine blessing, be\nthe means of preventing the spread of error and irreligion, and of\nreviving the decaying interest of piety and holiness, which can only\nbe revived and supported by a more strict and conscientious regard to\nALL DIVINE INSTITUTIONS.\n\n                                                                 N. P.\n\n\n\n\nTHE CONTENTS.\n=============\n\nDISCOURSE I.\n\nThat man has no principle within himself, by whatever name it may be\ncalled, which is adequate to all the purposes of his salvation, or a\nsufficient guide in matters of faith and practice.\n\nEphes. ii. 12. _That at that time ye were without Christ, being\naliens from the Commonwealth of Israel, and strangers from the\nCovenants of promise, having no hope, and without God in the world._\n\n\nDISCOURSE II.\n\nThe subject continued.\n\n\nDISCOURSE III.\n\nThe ways in which the holy scriptures are perverted by unlearned and\nunstable men.\n\n2. Peter, iii. 16, 17. _As also in all his Epistles, speaking in them\nof these things, in which are some things hard to be understood,\nwhich they that are unlearned and unstable wrest, as they do also the\nother scriptures, unto their own destruction. Ye therefore, beloved\nseeing ye know these things before, beware lest ye also being led\naway with the error of the wicked, fall from your own stedfastness._\n\n\nDISCOURSE IV.\n\nStated prayer a duty binding on all men.\n\nActs, ii. 21. _And it shall come to pass that whosoever shall call\nupon the name of the Lord, shall be saved._\n\n\nDISCOURSE V.\n\nThe duty of public worship, and its beneficial tendency.\n\nMat. iv. 10. _Then saith Jesus, get thee hence Satan, for it is\nwritten thou shalt worship the Lord thy God, and him only shalt thou\nserve._\n\n\nDISCOURSE VI.\n\nThe subject continued.\n\n\nDISCOURSE VII.\n\nThe subject concluded.\n\n\nDISCOURSE VIII.\n\nThe Ordinance of the Lord's Supper, not a human invention, but a\ndivine institution.\n\nMat. xxvi. 26, to the 31. _And as they were eating, Jesus took bread,\nand blessed it, and break it, and gave it to the disciples, and said\ntake, eat, this is my body.--And he took the cup and gave thanks, and\ngave it to them, saying, drink ye all of it. For this is my blood of\nthe New Testament which is shed for many for the remission of sin.\nBut I say unto you, I will not drink henceforth of this fruit of the\nvine, until that day, when I drink it new with you in my Father's\nkingdom. And when they had sung an hymn, they went out into the Mount\nof Olives._\n\n\nDISCOURSE IX.\n\nBaptism by water not a piece of superstition, but appointed by Jesus\nChrist.\n\nMat. xxviii. And this part of the 19 verse.--_Baptising them in the\nname of the Father, and of the Son, and of the holy Ghost._\n\n\nDISCOURSE X.\n\nThe subject continued and finished.\n\n\nDISCOURSE XI.\n\nIt is the will of the author of Christianity that, in the New\nTestament dispensation, there should be particular Gospel Churches.\n\n1. Thessalonians, i. 1. _Paul and Silvanus, and Timotheus, unto the\nChurch of the Thessalonians, which is in God the Father, and in the\nLord Jesus Christ; grace be unto you and peace from God our Father,\nand the Lord Jesus Christ._\n\n\nDISCOURSE XII.\n\nThe right way to understand the inspired writings.\n\nLuke, xxiv. 45. _Then opened he their understanding, that they might\nunderstand the scriptures._\n\n\nDISCOURSE XIII.\n\nThe Gospel to be supported by those who enjoy it.\n\nGal. vi. 6. _Let him that is taught in the word, communicate unto him\nthat teachest in all good things._\n\n\nDISCOURSE XIV.\n\nThe Apostles, infallible guides in Religion, being commissioned, and\nimmediately qualified, and inspired by the Redeemer.\n\n2. Thessalonians, ii. 15. _Therefore, brethren, stand fast, and hold\nthe tradition which ye have been taught, whether by word, or our\nEpistle._\n\n\nDISCOURSE XV.\n\nThe first day of the week proved to be holy time, and set apart by\nChrist, to be a weekly Sabbath to the end of the world.\n\nActs, xx. 7. _And upon the first day of the week when the disciples\ncame together to break bread, Paul preached unto them, ready to\ndepart on the morrow, and continued his speech until midnight._\n\n\nDISCOURSE XVI.\n\nThe subject continued and concluded.\n\n\nDISCOURSE XVII.\n\nThe parable of the Tares.\n\nMat. xiii. 24-31. _Another Parable put he forth unto them, saying,\nthe kingdom of heaven is likened unto a man which sowed good seed in\nhis field; but while men slept, his enemy came and sowed Tares among\nthe wheat, and went his way. But when the blade was sprung up, and\nbrought forth fruit, then appeared the Tares also. So the servants of\nthe householder, came, and said unto him, Sir, didst thou not sow\ngood seed in thy field, from whence then hath it Tares? And he said\nunto them, an enemy hath done this. The servants said unto him, wilt\nthou then that we go and gather them up? But he said, nay; lest\nwhilst ye gather up the Tares, ye root up also the wheat with them.\nLet both grow together until the harvest: and in the time of the\nharvest, I will say to the reapers; gather ye together first the\nTares, and bind them in bundles to burn them, but gather the wheat\ninto my barn._\n\n\nDISCOURSE XVIII.\n\nNo immediate inspiration or miraculous teachings of the divine\nspirit, since the canon of scripture was closed or since the\napostolic age.\n\n1. Cor. xiii. 8. _Charity never faileth; but whether there be\nprophecies they shall fail, whether there be tongues, they shall\ncease; whether there be knowledge it shall vanish away._\n\n\nDISCOURSE XIX.\n\nSinless perfection unattainable in this life.\n\n1. John, i. 8. _If we say that we have no sin, we deceive ourselves\nand the truth is not in us._\n\n\nDISCOURSE XX.\n\nThe Apostle's caution to all Christians--_be not carried about with\ndivers and strange doctrines,_ or the danger of instability, and\npernicious tendency of error.\n\nHebrews, xiii. 9. _Be not carried about with divers and strange\ndoctrines._\n\n\nDISCOURSE XXI.\n\nThe general excellency of the Christian Religion.\n\n1. Cor. xii. 31. _But covet earnestly the best gifts: yet shew I unto\nyou, a more excellent way._\n\n\nDISCOURSE XXII.\n\nThe subject continued.\n\n\nDISCOURSE XXIII.\n\nThe subject continued.\n\n\nDISCOURSE XXIV.\n\nThe subject concluded.\n\n\n\nDISCOURSE I.\n\nThat man has no principle within himself, by whatever name it may be\ncalled, which is adequate to all the purposes of his Salvation, or a\nsufficient guide in matters of faith and practice.\n\n----------\n\nEPHESIANS ii. 12.\n\n_That at that time ye were without Christ, being aliens from the\nCommonwealth of Israel, and strangers from the covenants of promise,\nhaving no hope, and without God in the world._\n\n\nThese words describe the state of the Ephesian Christians, who,\nbefore the glorious Gospel was preached among, and, through\nefficacious grace, embraced by them, were Gentiles. Like other pagan\nnations, they were professed Idolaters. They were worshippers, we are\ntold, of the great Goddess Diana. _But when they knew that he was a\nJew, all with one voice, about the space of two hours cried out,\nGreat is Diana of the Ephesians.--And when the town-clerk had\nappeased the people, he said, ye men of Ephesus, what man is there\nthat knoweth not how that the city of the Ephesians is a worshipper\nof the great Goddess Diana, and of the image which fell down from\nJupiter?_ But they were not further removed from the true knowledge\nof the only right object of all religious homage and praise, or more\ndepraved in heart, than the heathen world, at large. _They were,_\nsays the Apostle, _dead in trespasses and sins._ This was their state\nbefore renewing grace had quickened them, and made them alive to God\nand virtue, to holiness and happiness. What is here affirmed of them,\nno one will dispute, is equally applicable to, and equally true of\nall mankind, in all ages and nations, before enlightened by a divine\nrevelation and sanctified by the power of divine grace. For all the\nhuman race, throughout the world, are alike in this respect, as\ndestitute by nature of the principles of holiness. There is no\ndifference between Jew and Gentile--one and another. They are all,\nbefore interested in a Redeemer and sprinkled with his precious\nblood, without hope and without God in the world. They are _aliens\nfrom the Commonwealth of Israel and strangers from the Covenants of\npromise._ As long as they are without Christ, they have no part nor\nlot in salvation. For without him, the great evangelical maxim is,\nthere is no salvation. His name is the only one given under heaven\namong men, whereby we can attain to felicity, be pardoned as to our\nsins, or justified as to our persons. No man can come to the father\nwithout him. _Whosoever denieth the son, the same hath not the\nfather: but he that acknowlegeth the son, hath the Father also._--\n\nWhat is intended, in the subsequent discourse, is to prove that the\nworld of mankind, merely by their own reason and wisdom, cannot\nattain to a saving knowledge of God: or that man has no principle\nwithin himself, antecedent to divine grace operating on the heart,\nwhich is adequate to all the purposes of his salvation, by whatever\nname it may be called.--\n\nThat we may do justice, as far as we are able, to this great and\nimportant subject, we will attempt to show--\n\nI. How far, the light of reason, without a celestial guide, can go,\nin things of a religious and moral nature.----And--\n\nII. Point out its insufficiency, in those respects, which are not\nonly very important, but altogether necessary.----\n\n1. The first thing proposed, is to attempt to show how far the light\nof reason, without a divine Revelation, can go, in things of a\nreligious and moral nature. If the state and character of mankind, in\nregard to Religion, shall, in what may be now offered, be placed in a\nnew, or at least different light from what they are usually, when the\ngreat and utter depravation of the human heart is intended to be\ndescribed, it is hoped it will not be less useful. Certainly an\nattempt to investigate such a subject as is now before us is worthy\nof particular attention. The proper study of mankind is man. Among\nall the enquiries, in which the wise and reflecting have engaged,\nthat of discovering how far reason, of itself, without any\nsupernatural assistances, can carry us, in regard to the concerns of\nour true and spiritual happiness, must be deemed one of the most\nhighly interesting.--\n\nWhile mankind are without Christ, they are _aliens from the\nCommonwealth of Israel and strangers to the Covenants of promise_;\nthey are strangers to all saving blessings, and have no interest in\nthem. They have no good grounds upon which to expect the favour of\nthe supreme being, the pardon of Sin in this, or happiness in another\nworld. If without hope, they are in a lost and perishing situation.\nThey have nothing within them, let it be called by whatever name it\nmay, which can ensure this eternal peace and salvation. To assert or\npretend that they have any principle of real holiness, however small\na spark it may be considered, is to assert that they have some hope\nfrom what is with themselves,--Some ground to hope for life eternal:\nthen, this being the case, they are not aliens from the Commonwealth\nof Israel or strangers from the Covenants of promise. For, if while\nwithout Christ, they are all, without exception, aliens from the\nCommonwealth of Israel and strangers from the Covenants of promise,\nthey must be _without hope,_ or in a lost and desperate state. To _be\naliens from the commonwealth of Israel and strangers from the\nCovenants of promise_ is, according to the very meaning of the\nexpressions, and the opinion of expositors, to have no lot or part,\nmore or less, in any assignable degree, in the peculiar blessings and\nspiritual privileges of God's own people and servants. Before renewed\nby saving grace, all men, without one exception, are _without\nChrist._ They are without hope. And to be without hope in and from\nourselves, is to be in a lost and desperate state in and of\nourselves. It is added, they are also, _without God in the world._\nAnd to _be without God in the world,_ is to be without an interest in\nhis special favour--without a saving knowledge of him--and of course,\nwithout any title to his kingdom when they shall be removed from time\ninto Eternity. To be _without Christ_ in _the world,_ is to have no\ninterest in the saving blessings of his Gospel and purchase. The\nseverest critic cannot charge me with having extended, beyond just\nbounds, the meaning of the text.\n\nThis, then, is the real state of all mankind, wherever they may\ndwell, or to whatever nation they may belong, or whatever notions to\nthe contrary, they may imbibe, while unsanctified by efficacious\ngrace, _aliens from the Commonwealth of Israel, strangers from the\ncovenants of promise, having no hope, and without God in the\nworld._--A more wretched and forlorn condition can hardly be\nimagined. They are dead in trespasses and sins. They are destitute of\nthe principles of true holiness, or the power of spiritual\nlife.--Like the inanimate lifeless body--held in the sleep of death,\nthey are without any motions of spiritual life towards God or\nheavenly glories.--If they had any measure or degree of a really holy\ntemper, or spiritual life, it would, we may fairly presume, never be\nlost, or extinguished, but be preserved until the day of Christ, when\nall will be rewarded according to their character and works.\n\nPerhaps, no one doctrine is so much, and so often insisted upon, in\nsacred Writ, as the perishing condition of sinners. And, there is no\none, most certainly, that has been so much denied, or that is so\nhumiliating. It directly militates against our natural pride, and\nthose high notions of our dignity, of which we are so apt to\nboast.--A patient and candid hearing is therefore requested.----There\ncan be but two notions of our state before renewed by saving grace:\n_one_ is that we have no really holy principle of spiritual life, in\nany degree, however small; and the _other_ that we have. All the\nvarious ideas and ways of representing our condition before\nregeneration, which have been adopted by different writers or sects,\nare resolvable into one, or the other of these. And, that the\nscripture is most clear and abundant, in the proof, that we are\naltogether destitute, as we are by nature, of the true principles of\nholiness or of spiritual life, no one who impartially weighs what it\noffers, can, it is conceived, call in question. No words are more\nfull than these, _aliens from the commonwealth of Israel, strangers\nfrom the covenants of promise, having no hope and without God in the\nworld._\n\nThe reason why any reject altogether the Gospel, or reproach it as a\nmere fiction, is because they believe that the light of natural\nreason or conscience is entirely adequate to the purposes of\ndiscovering our duty, in its full extent, and guiding us safe to\nhappiness.--And the reason, also, why others, who profess to believe\nit, have swerved so far from its pure doctrines, is a disbelief of\nthe lost condition of man, or his being wholly under the power and\ndominion of sin.--Though it be acknowledged, that the world of\nmankind cannot, by mere natural reason and wisdom, attain to a true\nand saving knowledge of God; yet it may be very useful to enquire how\nfar the light of nature can go.--And, we readily allow, that the\nlight of nature and common reason may teach us some things concerning\nthe being of God. That he doth exist, the whole universe is a clear\ndemonstration. Sun, moon and stars declare that the hand which made\nthem is divine. Every thing around us, and above us lead us to the\nCreator. The dawning and dying light equally proclaim the divine\nexistence. Let a man but reason on the nature of cause and effect,\nand he cannot withhold his assent from this proposition, there doth\nexist some great intelligent cause of all things, both in the natural\nand moral world. Indeed, after opening our eyes on the beauties of\nCreation, it is an infinitely greater absurdity not to believe in the\ndivine existence, than not to believe our own. In reason's ear, all\nnature from the highest to the lowest, cries aloud that there is a\nGod. _Because that which may be known of God, is manifest in them for\nGod hath shewed it unto them. For the invisible things of him from\nthe creation of the world are clearly seen, being understood by the\nthings that are made, even his eternal power and Godhead._--The\nPsalmist hath a most lofty and sublime passage to the same effect:\n_The heavens declare the glory of God; and the firmament sheweth his\nhandy work. Day unto day uttereth speech, and night unto night\nsheweth knowledge. There is no speech nor language where their voice\nis not heard. Their light is gone out through all the earth and their\nwords to the end of the world._ It seems impossible for any, in the\nexercise of reason, to deny the being of a God; and of course, none\ncan have any valid excuse for refusing to admit this first principle\nof all religion. The very frame of our bodies--the structure of the\nhuman mind--the curious and exquisite formation of every animal or\ninsect cannot fail to convince us, that there doth exist an Almighty\nCreator. _Every house is built by some man, but he that built all\nthings is God._ The worlds rolling on high--the wonderful\nrevolution--the grandeur,--the distance,--the size of the heavenly\nbodies--the beautifully variegated canopy of heaven, which cannot but\nplease and astonish us, when we open our eyes to behold it, prove,\nbeyond all contradiction, that there is a God. The light of reason is\nsufficient to teach us, then, the divine existence. Accordingly we\nfind that God never sent a messenger to declare or reveal this to us;\nor would have a miracle wrought to establish it.--_And there is none\nbut the fool in his heart can say there is no God._ If any men\nclaiming to be philosophers have been found to be speculative\natheists, it is owing to their having perverted reason, by their\nsophistical arguments, and metaphysical reveries. If barbarous\nnations and tribes of men have been discovered, in remote parts of\nthe world, where it appeared that they had no idea, at all, of a\nsupreme being, it is to be ascribed not to the insufficiency of\nnature's light, but to their stupid inattention to that light.\n\n2. The light of reason is sufficient to give all mankind some\nknowledge of _some_ of the attributes of the divine nature. The\nheathen world may know from the things that are, the wisdom, power,\nand goodness of the Deity. If natural reason can discover the being\nof God, by its own researches, it can also, discover some of the\nattributes of his being; such as his Almighty power, infinite wisdom\nand boundless goodness. The very idea of a divine existence implies,\na glorious existence--a necessary and eternal existence. It seems to\nbe a clear dictate of reason that if he exist at all, he must exist,\nin such a manner, as no other being doth or can, by an absolute\nnecessity of nature: that he must be omnipresent--or every where, at\none and the same time: be excluded from, and confined to no space.\nReason teaches that he inhabits the infinitude of space.--If he be\nthe first cause and Maker of all things, HE must be independent,\nalsufficient and uncontroulable; he must be infinitely the greatest\nof all beings. Plato, a heathen philosopher who uttered more wise and\njust sayings about the nature of the Supreme Being than any one of\nthe antient sages, speaking of the divine omnipresence, or ubiquity\nof the Godhead, says, he is, \"a Circle whose centre is every where,\nand whose circumference is no where.\" That he must be omniscient, or\npossessed of infinite knowledge, is a necessary consequence of his\nomnipresence.--And reason is likewise able to prove his Eternity. For\nif he made all things, he must be before all, and above all,--that\nis, he must be eternal. Hence we find the greatest Lights in the\npagan world, when they are speaking of their celestial Divinities,\nuse the epithets _eternal--immortal--omnipotent._ This is a full\nproof that reason teaches man, if duly improved, that eternity,\nalmighty power, and wisdom were some of the perfections of God. And\nthe incomprehensibility of these attributes is no evidence that\nreason does not discover them to be perfections of the divine\nexistence. Far exalted, indeed, above all finite comprehension is the\nself-existent--necessarily\nexistent--independent--all-sufficient--omnipresent God. All nature is\nbut a temple made by him, and filled with his presence. Heaven is his\nthrone, and the earth his footstool. His power is infinite. Wherever\nwe turn our eyes, we cannot help beholding the displays of it. The\nheavens declare its glory. All things, in Creation and Providence,\nspeak forth its greatness.--Enough may be seen, in the occurrences of\nhuman life, to satisfy all men, even where the light of the Gospel\nhas never shined, that the Deity bears long with his creatures; and\nthat he rules, in his divine greatness and majesty, among the\nnations. They cannot, if they only exercise, in a proper manner their\nrational faculties, but know, that he is their preserver, and the\nbenefactor of the world, who dispenses his favors, with a liberal\nhand, to all men. Accordingly the Apostle Paul, when the Priests of\nJupiter, at the City of Lystra, would have done sacrifice, or paid\ndivine honours to him and Barnabas, as DIVINITIES, supposing that the\nGods were come down in the likeness of men, bid them desist, and told\nthem who alone was the PROPER OBJECT of religious homage; and, that,\nin the course of his Providence, he had given sufficient tokens of\nhis preserving care and bounty: saying, _Sirs, why do you do these\nthings? We also are men of like passions with you, and preach unto\nyou that ye should turn from these vanities unto the living God which\nmade heaven, and earth, and the Sea, and all things that are therein.\nWho in times past suffered all nations to walk in their own ways.\nNevertheless he left not himself without a witness, in that he did\ngood, and gave us rain from heaven and fruitful seasons, filling our\nhearts with food and gladness._\n\n3. The light of reason, and conscience, which last, all mankind have,\nand which, also, is essential to moral agency and accountableness to\nGod, farther teaches all men that _worship_ and _obedience_ are due\nfrom the Creature to the Creator. Every rational creature, throughout\nall worlds, is indispensably bound by the very laws of his existence,\nto pay reverence and honour, worship and fear, gratitude and\nobedience to the author of the Universe. If reason can only once\ndiscover that there doth exist an almighty, first, intelligent Cause\nof all things--and that he is possessed of such attributes as wisdom,\ngoodness, omnipresence and omniscience, its voice will call all men\nto pay divine honours to this great, eternal, almighty Being. It will\ninform us, that such perfections as inhere in his nature, necessarily\nclaim from all men, homage and submission. Had we no divine\nrevelation, or suppose God never gave one to man, at all, but had\nleft him to the mere light of his own mind to find out the paths of\nduty and of felicity, we should be indispensably obliged to pay honor\nand homage to the ruler of the world. If we can prove that he made\nus, and is the Creator of all things, we can, also, prove that we\nought to fear, reverence and worship him. That the Maker of the\nworld, the Father of our spirits and former of our bodies, deserves\nour grateful acknowledgements and devout adorations, is one of the\nmost obvious dictates of reason. Before we can deny this, we must\nhave perverted our reason, or shut our eyes upon a very plain truth.\nWe can prove, from reason, the obligation to pay divine honours to\nGod, as clearly as we can the duty of justice between man and\nman--the offices of humanity--and kindness--or any part of morality.\nAnd, by similar arguments. Our obligations to moral Virtue--to do\njustly and love mercy, to speak the truth and to relieve distress,\nresult from the relation we stand in, towards each other. Man bears\nsuch a relation to man that he is bound to be just, faithful,\ntender-hearted:--to mitigate the grief which he beholds, if in his\npower, and to advance the welfare of society. We are all brethren. We\nhad our beings from one divine Author. We participate in the same\ncommon nature. We are exposed to the same calamities, and are\nCandidates for an endless existence, beyond the grave. We are,\ntherefore, bound, by our very make and station, in the universe of\nthe Almighty, to certain moral duties to each other. These moral\nduties cannot be omitted or violated without high criminality. Our\nobligations to pay divine homage to God, in the same manner, result\nfrom the relations in which we, as rational Creatures, stand, towards\nhim, the greatest and best of all beings. He is our Creator--our\nPreserver--our Benefactor. He is the sovereign Lord, legislator,\nall-wise disposer, and proprietor of the world. _The earth is the\nLord's and the fulness thereof, the world and they that dwell\ntherein._ As HE bears such relations, reason, by its own exertions,\nwithout any foreign assistance, teaches all men to revere--to trust\nin--and to pay divine worship to him. To render unto God the things\nthat belong to him, is as much an exercise of justice, as to render\nunto man the things that belong to him. A system of morals which\nexcludes the worship of the Deity, or the duties which we owe him, is\nas essentially defective and as repugnant to reason, as if it\nexcluded all the duties of the social life, or which man owes to\nman.--Agreeably to this, we find all the pagan world, who admitted\nthe being of a God, paying divine honours, of some kind, to their\nfancied Divinities. Their mistaking in the OBJECT of worship and the\nMANNER, does not weaken the force of the argument. It only proves the\nabsolute need of a divine Revelation to instruct us, in the alone\nproper object of all religious adoration and praise, the one living\nand true God, and the manner in which we may acceptably serve him.\nAlmost all the writers of pagan antiquity, who have come down to us,\nand have not been buried in the rubbish of time, in some part of\ntheir writings, either speak of, or recommend worship of their\nGods--or the divinities acknowledged, in the respective Countries\nwhere they lived. This all know who have read them. I shall mention\nbut one particular instance, and that is of a Prince famed for his\ngreatness and amiable virtues; Xenophon informs us, that what Cyrus\nthe _great_ preferred before all other things was the worship of the\nGods. Upon this, therefore, he thought himself obliged to bestow his\nfirst and principal care. He began by establishing a number of Magi,\nto sing daily a morning service of praise to the honour of the Gods,\nand to offer sacrifices, which was daily practised among the Persians\nto succeeding ages.--\n\nThat natural reason, or the very nature of things, points out the\nobligations of divine homage, is plain from the appeal made by the\nsupreme Being, in the following words; _a son honoureth his father,\nand a servant his master, If then I be a Father, where is mine\nhonour? And if I be a Master, where is my fear? saith the Lord of\nhosts._--The anxious enquiry of the awakened conscience is,\n_wherewith shall I come before the Lord, and bow myself before the\nhigh God? Shall I come before him with burnt offerings, with calves\nof a year old? Will the Lord be pleased with thousands of rams, or\nwith ten thousands of rivers of oyl? Shall I give my first born for\nmy transgression, the fruit of my body for the sin of my soul?_ The\nsolicitude is not whether the rational creature ought to worship and\nserve the Deity; but how he is acceptably to worship and serve him;\nin what manner he will be worshipped. And, here, as will be soon\nproved, natural reason fails us. It cannot teach us the way, in which\nwe are to worship and serve God.\n\n4. The light of reason and the conscience of mankind, moreover, give\n_some_ faint and glimmering prospect of a future state. Conscience\nand reason are different faculties and powers. Conscience is that\nmoral reflecting power in the soul, that respects right and wrong,\ngood and evil; or it is the moral sense; or a sense of right and\nwrong. That all mankind have this sense, unless by a long course of\nsinning and perverse reasoning, they have stupified it, no one ever\ndid deny, or dispute; or can dispute, when he either inspects the\noperations of his own mind, or recollects that Christ is represented\nas the _true Light, that lighteth every man that cometh into the\nworld._ He, as the Creator, has given to every man the light of\nreason and conscience; otherwise man could not be a moral agent, or\naccountable creature, any more than the brutal world. And, that the\nheathen have this light of Conscience, the Apostle to the Romans\nexpressly declares. _And when the Gentiles which have not the law, do\nby nature the things contained in the law, these having not the law,\nare a law unto themselves, which shew the works of the law written in\ntheir hearts, their Conscience also bearing witness, and their\nthoughts mean while accusing or else excusing one another._ All men\nhave, and must have a Conscience; a sense of right and wrong in moral\nthings; an accuser when they do evil, and an excuser when they do\nwell.--_If thou do well, shalt thou not be accepted? Who is he that\nwill harm you, if ye be followers of that which is good?_ Now this\nConscience points out an hereafter to man. There is some thing in the\nSoul that always looks forward to another state of existence, and\nupward to a superior power, conscious of his avenging arm when we do\nevil, knowingly and habitually--feeling that all its exercises and\nmost secret movements are open to an omniscient eye. That there will\nbe an hereafter, a world of retribution is the voice of nature.--\n\nThe light of reason, or the knowledge, which we may attain by the\nexercise of our reasoning faculties, gives all men some feeble and\ndistant glimmerings of another life, after this, where the good will\nbe rewarded, and the wicked punished. Man seems to wish to exist\nlonger, and still longer. He cherishes the fond desire of\nimmortality. He shrinks back from the bare thought of annihilation.\nNOT TO BE is an idea indescribably painful. But, without a divine\nrevelation, reason only, as it were, casts a wishful glance over into\nanother world.--It is matter of fact, that the wisest and best among\nthe learned Greeks and Romans rather hoped, than believed, that there\nwill be a future state--Cicero, the prince of Roman Eloquence, who\nwas at once an orator, a moralist, a philosopher, and theologian, in\none of his learned works, sums up all that the most celebrated\nphilosophers of his own time, and earlier days, had said or written\non the grand subject of the immortality of the soul. He, in a lengthy\ndialogue, ingeniously exhibits all that the philosophers had said\nfor, or against it. And, he closes all, with this remarkable saying,\n\"that he rather hoped than believed, that there was another state of\nbeing after this.\"--Reason, then, only conjectures about an Eternity.\nBut the immortality of the soul is necessary to all religion. To talk\nof religion, if we be not to exist hereafter--if we be to fall into\nnothing at death, and shall sleep eternally in the grave, is the\ngreatest absurdity.--Reason, then, leaves us much in the dark, on a\npoint so important, as that of a future state. What folly and\nmadness, then, to prefer the boasted oracles of reason to the clear\nlight of divine revelation!--We stand in perishing need of a safer\nguide, in our voyage through this tempestuous Sea of life. And to\nrefuse a perfect directory, the Chart of life, is like the mad\nseaman, who should venture to traverse the wide extended ocean\nwithout a Compass by which to steer his course. While making our\nvoyage through life, we do not sail on a pacific Ocean. We need all\nthe help therefore we can procure. And happy, if we may but reach the\nhaven of eternal rest! In our enquiries on this subject, whether\nthere be any principle in man, by whatever name it may be called,\nwhich is adequate to all the purposes of his salvation, or a\nsufficient guide in matters of faith and practice, we will give all\nthe credit to the reason and conscience of mankind, which can be\ngiven, consistently with fact, and the page of history. The light of\nreason can no further go, than I have conceded, it is apprehended.\nAnd, that it _did_ no further go, in matters of religion, among the\nmost learned and civilized heathen nations, I appeal to all, who have\never read their history. What the light of reason is able to do, on\nMORAL SUBJECTS, will be stated, in the progress of our argument, in\nits proper place.--\n\nWe proceed--as was proposed--\n\nII. To point out the insufficiency of reason, in things of a moral\nand religious nature, in those respects, which are not only\nimportant, but necessary.--And, here it will appear that mankind,\nwhile _without Christ, are without hope and without God in the\nworld,_ with an evidence, I trust, convincing to every candid and\nhonest enquirer after truth and duty.--And,\n\n1. The light of nature and highest wisdom of mankind, cannot attain\nto such a clear knowledge of God as is necessary to salvation. What\nGod is, and who they are that have true conformity to, and communion\nwith him, are questions of the greatest importance in Religion. And,\nthey are questions which have been as little understood, and perhaps\nas much misapprehended, by mankind, in general, as almost any which\nhave been discussed. Though, as St. Paul observes, the invisible\nthings of God be clearly displayed by, and to be understood from the\nvisible Creation, so that those are without excuse, who have not the\nknowledge of God from the light of nature alone, yet the heathen,\nafter all their laborious researches, have not obtained this\nknowledge. Upon a fair trial of human reason, in matters of religion,\nunder the greatest improvements of natural and moral philosophy, _the\nworld by wisdom knew not God._ So far from it, that the most learned\nnations, and the greatest adepts in the sublime mysteries of\ndivinity, in the pagan world, have been so _vain in their\nimaginations,_ as we are told and _their foolish hearts_ were _so\ndarkened,_ that they have represented and worshipped, the glorious\nincorruptible God, by images made like to corruptible man, and to the\nmeanest and most despicable creatures, in the animal kingdom. They\nhave attributed to what they worshipped as God, all the weaknesses\nand vices of fallen and depraved\nman--PRIDE--ENVY--CRUELTY--REVENGE--and, even, INTEMPERANCE, and\nLEWDNESS.\n\nNot only among the heathen, but even in the most enlightened parts of\nthe christian world, there ever have been, and still are, in many,\nvery gross misapprehensions concerning the divine character, as well\nas concerning the nature of true religion.--How grossly ignorant the\nmost enlightened of the heathen were with regard to God, and how much\nthey were plunged into strange and absurd idolatries and pollutions,\nwe read, in the following passage of inspired truth. _Professing\nthemselves wise, they became fools, and exchanged the glory of the\nincorruptible God into an image made like to corruptible man, and\nbirds, and four-footed beasts and creeping things._ Not only the\ncommon people, the vulgar, but their wisest men--their orators,\nphilosophers, and legislators did this.--They were even worse, than\nthe vulgar. Does this look like reason's being a sufficient guide in\nmatters of religion, or man's having any principle within him by\nwhatever name it may be called, which is able to lead him to the\nsaving knowledge of God? In order to know God, so as to be saved, we\nmust know him as he is; the one only living and true God. None but he\nhimself can tell us what he is. This he hath most plainly done in his\nholy word. The scriptures, which were spoken and penned by the\nspecial influence and inspiration of the holy Ghost, declare to us\nWHAT and WHO God is. We only know him, in a saving manner, when we\nknow him, as glorious in holiness, wonderful in works, and fearful in\npraises:--as the greatest, the wisest and best of all beings;--as a\nsin-hating, and, at the same time, sin-pardoning God;--as infinitely\ngracious and merciful. We must see him as infinitely excellent and\ntranscendantly glorious, as infinitely amiable and worthy of all\npossible praise and adoration. He is goodness and benevolence itself.\nHe is possessed of all natural and moral perfections.--_And, Jesus\nsaid, why callest thou me good? there is none good, but one that is\nGod._ He is a being of impartial, universal and infinite benevolence.\nReason cannot tell us what the true moral character of God is.--This\nrevelation alone teaches us. And we cannot be happy with, unless we\nknow the true God--and how he will be worshipped--how he can, and\nwill accept of us--how we may live to his divine approbation. The\nlight of reason cannot lead us into this true and saving knowledge of\nGod. It is above all that reason ever did, or can do. Says Paul to\nthe learned Athenian philosophers and judges--_for as I passed by,\nand beheld your devotions, I found an Altar with this inscription TO\nTHE UNKNOWN GOD, him therefore whom ye ignorantly worship declare I\nunto you_. Christ, as the great teacher come from God, alone gives us\nthe saving knowledge of the supreme Jehovah. _Whosoever denieth the\nson, the same hath not the father: All things,_ says he, _are\ndelivered unto me of my father; and no man knoweth the son but the\nfather, neither knoweth any man the father, save the son, and he to\nwhomsoever the son will reveal him._ The gospel or christianity alone\ngives us a saving knowledge of the only one living and true God.--The\ndivine character is to be known only from a divine revelation. If it\ncould be discovered without a divine revelation, or by the highest\nefforts of reason--how could a divine revelation be absolutely\nnecessary?--The essential glories therefore, and perfections of the\nDeity cannot be discovered by natural reason:--those glories and\nperfections which make him what he is, or constitute his infinite\nmoral amiableness and transcendant excellence, and worthiness to\nreceive from all intelligent creatures all the services, which they\nare capable of rendering unto him. He is light, all beauty and glory,\nand in him is no darkness at all. But the human mind is darkened by\nsin. The depravity of the heart brings on blindness of mind to the\nspiritual beauty and glory of the divine character.--_Having the\nunderstanding darkened, being alienated from the life of God, through\nthe ignorance that is in them, because of the blindness of their\nhearts._ What absurd and essentially erroneous apprehensions of the\nnature and perfections of the God of Israel had the Syrians, in the\nfollowing proposal of theirs! _And the servants of the king of Syria\nsaid unto him, their Gods, are the Gods of the hills; therefore were\nthey stronger than we: but let us fight against them in the plain and\nsurely we shall be stronger than they._ These heathen knew as much\nabout the true God, as heathen in general. They supposed the God of\nIsrael was only a local and tutelary divinity, who had taken the\npeople of Israel under his peculiar patronage. But the Jehovah of the\nJews was altogether different from any of the Idol-gods of the\nGentiles.--And he must, by his own revelation, inform us of his real\ncharacter and essential moral glories.\n\n2. Our rational powers and conscience, under the highest cultivation,\nunassisted by a divine revelation, cannot inform us what _kind_ of\nworship and obedience is to be paid to the true God. One of the\ndisciples of Socrates, that great light of the pagan world, desired\ninformation from his Master concerning some difficulties attending\nprayer; and above all, particular requests made to God, which have\nproved injurious to the petitioners when granted. The philosopher\nowned himself utterly unable to satisfy the disciple upon this head,\nand concludes with these remarkable words, \"We must continue in our\nignorance, till it shall please God to send a person into the world\nto give us full information concerning our duty.\" The light of mere\nreason, as proved in another part of this discourse, teaches all men,\nover the whole face of the globe, provided they duly hearkened to it,\nand cultivated it, that they ought to honour and worship the divine\nBeing. But it cannot tell _what sort_ of homage he will accept, or\nhow we are to worship him. He alone can satisfy us, on this most\nmaterial point--a point of supreme importance. He must tell us, in\nwhat way, we are to pay divine honours to his glorious Majesty. He\ndwells not in temples made with hands, neither is worshipped by men's\nhands as though he needed any thing from us. For he can neither be\ninriched by our services, nor impoverished by the want of them.--With\nregard to the worship of the heathen, St. Paul has these remarkable\nwords; _Because that when they knew God, they glorified him not as\nGod, neither were thankful, but became vain in their imaginations,\nand their foolish heart was darkened._ All their rites and forms of\nworship were absurd, unworthy of the divine nature, and disgraceful\nto ours. It may be proper here, to mention some striking instances of\nstrange and cruel methods of worship, as a specimen of man's natural\nignorance of the _right_ way of honouring and serving God. The Idol\nBaal, in scripture mentioned so often, was worshipped by acts of\ncruelty, which the sottish worshippers inflicted upon themselves. So\ndesirous of ease are mankind, and so averse to pain that we should\nrationally conclude, that no methods of tormenting themselves could\nbe introduced into their religious worship of their Idols. But the\ndeluded Idolaters, in paying their homage to Baal, cut and wounded\ntheir own flesh--gashed and mangled themselves to please their Idol.\n_And they cried aloud, and cut themselves, AFTER THEIR MANNER, with\nknives and lancets till the blood gushed out upon them._--The Idol\nMoloch was worshipped by acts of the strangest and most unnatural\ncruelty.--Parents sacrificed their children to this Idol; and, it has\nbeen very common for parents to appease the anger of their fancied\nGods, by sacrificing their tender offspring.--How contrary to\nreason--to nature! The image of Moloch was made of brass, in a\nhideous shape, and het red hot; and the devoted victim--the innocent\nchild was brought by its own parents, and thrown naked into this\nburning brass, and burnt to death,--and no regard paid to its piteous\ncries. The Carthaginians were wont, as we are told in history, to\nsacrifice their children, when public calamities visited their state,\nto placate the resentments of their gods. And, their custom was to\nselect, out of all, the fairest and most promising--such as were best\nbeloved, and to offer them up in sacrifice: _to give up the fruit of\nthe body for the sin of the soul._ Many nations have, and do to this\nday, worship their Idols, by acts of extreme cruelty--by consuming\nthemselves in the fire. Modes of worship have been adopted, which are\ncontrary to all the tender affections of human nature. And, no\nnation, people, or tribe ever yet could be found, in all the world,\nby voyages or travels, that ever had any rational or decent rites of\nworship, where the gospel never shined, whether in Europe, Asia,\nAfrica or America. The most civilized and learned heathen nations\nwere as absurd--as extravagant--as ridiculous, in their idolatries,\nas the rude and savage. And it is confidently affirmed by some modern\ntravellers, that many tribes of men, in the interior parts of\nextensive countries, have no word in their language, for either a\nGod, or any worship. Whether this be so or not, we cannot absolutely\ndetermine:--it rests upon the credibility of the reporters. What can,\ntherefore, be more contrary to fact, than to pretend that man has any\nprinciple in himself, which can be a safe guide in matters of\nReligion?\n\n\n\nDISCOURSE II.\n\n----------\n\nThat man has no principle within himself, by whatever name it may be\ncalled, which is adequate to all the purposes of his salvation, or a\nsufficient guide in matters of faith and practice.\n\nEPHESIANS ii. 12.\n\n_That at that time ye were without Christ, being aliens from the\nCommonwealth of Israel, and strangers from the Covenants of promise,\nhaving no hope, and without God in the world._\n\nThe true character and state of mankind before savingly interested in\nthe gospel are not generally acknowledged, or believed, in the world,\nto this day. Many thousand years have they had, to find out their own\nstate and Character in respect to their Maker and things of a moral\nand religious nature; and they are now, as much as ever, divided in\nopinion, and are as far from an union of sentiment, on so important,\nand one would imagine, plain a point. An impartial inspection into\nthe human heart and extensive view of the history of the world and\nmoral things, we should conceive, would bring them all to one and the\nsame conclusion, and to an exact uniformity of opinion concerning the\nstate and character of mankind.\n\nWhether man be fallen or not, is now, in reality, the dispute. Such\nas reject with scorn, all idea of a revealed Religion as an\nimpossibility in its own nature, (and some are absurd enough to\nreject it on this ground) affirm that the light of reason is entirely\nsufficient for all the purposes of discovering to us, the whole of\nour duty as rational creatures and to ensure infallibly our happiness\nhere and hereafter; if there be an hereafter. These say that we are\nnow just as we always were: that man never fell or apostatized from\nhis Maker; of course, that he is under no worse circumstances, nor\nlabours under any evils, under which he did not labour when he came\nforth from the hands of creative wisdom, goodness, and power. And,\ntherefore, that he has an INWARD LIGHT sufficient for all the\npurposes of his salvation--a sufficient guide in all things of a\nmoral and religious nature. The consequence is, that a divine\nrevelation is wholly unnecessary. If wholly unnecessary, we may be\ncertain, that a wise and good Being, who perfectly knows all things,\nwould not vouchsafe to give one.--For he does nothing in vain.--\n\nOthers, who admit a divine Revelation, believe that man is not so\nfallen from God, but that he has a degree, though small, of real\nmoral goodness or holiness, which being duly nourished and attended\nto, will issue in life eternal. But the Apostle, in the words now\nread, says that all men are, before the Gospel be preached unto and\nembraced by them, _without hope and without God in the world._--And,\nwhat was intended, in discoursing upon those words, was to prove that\nmankind, merely, by their own reason and wisdom, cannot attain to a\nsaving knowledge of God, or, in themselves, are in a helpless and\nhopeless state--Two things were proposed to be largely considered,\n\nI. How far the light of reason, unassisted, can go in the things of a\nreligious and moral nature.--\n\nII. And, to point out its insufficiency, in these respects, which are\nnot only very important, but altogether necessary.----\n\nThe first of these has already been discussed.--And we entered, in\nthe preceding discourse, upon the second--and illustrated the\ninsufficiency of the mere light of reason.--1st. In regard to the\nessential glories and excellencies of the divine nature and\ncharacter--and 2nd. in regard to the right way of worshipping and\nserving God.\n\nWe now pass--to observe----\n\n3. The light of mere reason, or conscience of mankind is wholly\ninsufficient to discover to us _whether God will accept_ of us, at\nall; and if he will, _upon what terms._ It can tell us that he is the\nMaker of all things, the Preserver of all things, the governor of all\nthings; but can give us no instruction upon what terms he will\nreceive us into his favour and friendship, or whether he will do it,\nat all. When we ponder deep on moral and religious subjects, we\ncannot be but conscious of many imperfections and Sins. We feel that\nthere is a power on high whom we have offended. We dread his anger.\nWhen another world is seriously contemplated, we dare not appear in\nit without some firm hope. An invisible God--an incensed Judge is an\nalarming thought. The anxious enquiry is wherewith shall we come\nbefore him--and bow ourselves before a holy and pure God? Mere reason\ncannot satisfy the enquiry. It knows not how we may come before him,\nor with what sacrifices he will be pleased. Being truly humbled and\ndeeply grieved for our offences seems the most natural way of hoping\nfor pardon and acceptance. But, whether a holy and righteous\nsovereign, on our repentance, can forgive us consistently with his\nglories, or the safety of his Universe, reason cannot inform us. To\ncast ourselves upon his infinite clemency is what reason would\nadvise. But, whether this would be safe or not, is a grand\nuncertainty. Without a revelation, therefore, we do not know whether\nwe may be pardoned--or if we may, how it may be consistently done; or\nhow we may be recovered from the evils, which all men feel, and of\nwhich the world is full. Reason can see the disease, under which all\nmen labour, but can prescribe no method of cure. All the wise men of\nthe heathen world for thousands of years together, have tried to\ndiscover a method of escape from the evils, which all felt, and of\nwhich they justly complained. But all in vain.--An infinitely wise\nGod gave human nature a fair trial--all advantages--and time long\nenough to satisfy all reasonable men, how far it could go. Look round\nthe world, at this day, and what success has boasted and almost\nidolized reason had in things of a moral and religious concern, among\npagan nations?--Look back on past ages, and where alas! is the\nman--or the body of men that have found reason a sufficient guide?\nEven, in the countries blessed with the Gospel, what delusion, what\nError, what superstition!--Without a divine Revelation all is\ndarkness, in a moral view:--all is helpless and hopeless:--there is\nno pardon:--there is no salvation. Reason could never show one sin\nforgiven or lead a step beyond the grave--or have any idea of the\nresurrection of the body.\n\nAll mankind are, therefore, in themselves, without hope and without\nGod in the world. Under all the pressures of adversity, or dismal\npains and calamities of life, separate from revealed Religion, there\nis no relief for them. All would be darkness,--mystery--and despair.\nThey could not conjecture for what the world was made--for what it is\npreserved--why there were made rational creatures--What design is\naimed at, in the government of the world--or what the real and true\ncharacter of the Maker of it is--or what will be the end of the whole.\n\n4. The reason and conscience of mankind do not _clearly_ discover a\nfuture state, nor place before them rewards and motives sufficiently\nstrong and powerful to induce them, amid the attractions, temptations\nand vanities of this world, to act with a wise reference to another.\n\nConscience is God's monitor, reprover or counsellor within the soul.\nIn many important cases, it dictates what ought to be done, and what\nought not to be done in regards to our behaviour towards our fellow\nmen, and towards ourselves as connected in society. It shows us\nplainly what moral ties, in a multitude of instances, which cannot\nnow be enumerated, bind us. When we do wrong, it punishes us by\nsevere remonstrances and upbraidings. When we do well, it testifies\nin our behalf, and administers rich consolation by self-approving\nreflections. It, consequently, serves as a natural law to all men. It\nis the Deity's law written or imprinted on all minds. From its\npresent severe reproofs for vicious, and pleasing joys, for virtuous\nand upright conduct, we may gather, fairly, that there will be a\nfuture reckoning--a day of judgment--a world to come--a place to\nremunerate the just, and to inflict punishments on the incorrigible.\nAt least, we may conclude all this to be highly probable. Conscience,\nthen, points us to a future state as a probability. Accordingly the\nmost, though not all of heathen nations and tribes have had some\nfaint and confused idea of another life after death. Some wavering\nbelief of it. They conjectured that there might be, or would be a\nfuture existence. The rational and sober livers among them hoped\nthere would be another life. But no nation, not favoured with\nrevealed light, ever entertained any tolerably consistent or rational\nnotions of it, either of the rewards to be conferred upon the good,\nor the evils to be endured by the wicked.--With their Poets and\nOrators all was fable and fiction. They described, with much ornament\nof language, their ELYSIAN FIELDS--and represented, in a terrifying\nmanner, their FURIES.--\n\nFew, indeed, if any, had a just idea that one holy, righteous and\ngood Being made and presided over the whole universe. Some have\ndoubted whether ever one of the heathen philosophers really believed,\nunless he had seen the Old or New Testament, the unity of the\nGodhead. Socrates is represented by some as dying a Martyr to this\nbelief--but, in his last moments, he ordered sacrifice to be offered\nto the idol-gods of his country--thereby giving his dying testimony\nto polytheism. However this may be, it is certain to a demonstration\nthat the heathen have universally been polytheists or have admitted a\nplurality of Gods. They had their great and their household or\ndomestic divinities--their terrestrial and celestial divinities, more\nthan thirty thousand in all. Almost every thing in nature, as well as\nthe sun, moon and stars, was worshipped--such as groves of trees,\nfountains of water, rivers, various plants and insects. _As\nconcerning, therefore the eating of those things that are offered in\nsacrifices to Idols, we know that an Idol is nothing in the world,\nand that there is none other God but one. For though there be that\nare called Gods whether in heaven or in earth (as there be Gods many\nand Lords many) but to us there is but one God the father of whom are\nall things and we by him._\n\nThe right way to know what reason can do, in things moral and\nreligious, is to see what it actually hath done, in past ages, among\nthe most learned and polished nations. They had great men--learned\nmen--philosophers--poets--statesmen--and orators: especially the\nRomans and Greeks. They were opulent, and had many schools of wise\nmen. These cultivated science, and spared no pains in their\nresearches, to discover truth. They did all that reason could do,\nwhen learning is most liberally encouraged and happily flourishes, as\nto a discovery of a future world--and what rewards await the\nvirtuous, and what punishments will be the portion of the wicked.\nAfter all, their notions were ridiculous, childish, self-repugnant,\nand contradictory.\n\nIt is true, they had some judicious, weighty, moral, sayings; for in\nthis argument, I would allow them as much as can be allowed them,\nconsistently with fact. But no system of heathen morals proposed any\nthing, as motives drawn from another world of any force to induce\npeople to act with any due reverence to it--or to prepare for a happy\nimmortality. Reason, consequently, doth not, properly speaking, look\ninto another world. It merely conjectures about it.--The Gospel, or a\ndivine revelation only fully discloses an Eternity to man.--It lays\nbefore him Immortality: an Immortality of blessedness, when life is\nno more, if it have been improved in a pious and virtuous manner.--It\ndenounces on the wicked everlasting misery. _But is now made manifest\nby the appearing of our Saviour Jesus Christ, who hath abolished\ndeath, and hath brought life and immortality to light through the\nGospel._-----We can now look through all the wastes and glooms of\ndeath and the grave to a resurrection of the body--to a\njudgment-seat--to an endless existence after death--to eternal\nrewards for the pious--and everlasting woe to the despisers of God\nand Virtue. By the Gospel, therefore, we have hope, pleasing\nenrapturing hope--we have light, like the glorious luminary of the\nsky in his meridian altitude--we have life, spiritual and divine--we\nhave the saving knowledge of God--we have a fulness of felicity\nopened before us, and promised to us, upon our repentance, faith, and\nnew obedience.\n\n5. Reason and conscience are unable to renew and change our hard\nhearts, or to give us a true and real light of the excellency of\nspiritual and divine things. To subdue the obduracy of the heart, to\nslay the enmity there is in us against the law, character, and\nperfections of God, is beyond all that reason and conscience can\neffect. The powers of reason can tell us of our dark, blinded corrupt\nstate. Men of science and liberal enquiry, in all ages, and among all\npeople, have seen, confessed, and bewailed the imperfections and\nfrailties, the infirmities and exceeding depravation of human nature;\nlike a magnificent pile of buildings in ruin--or a fertile and\nluxuriant soil overrun with noxious plants. It was impossible for\ncandid and inquisitive men among heathen tribes not to have\ndiscovered the perverseness and vices of human nature, in general,\nthey are so plain; though they called some things Virtues which were\nnot--and some things Vices which were not. But reason never could\nsuggest, or give a hint of any plan of restoration to a right temper\nor a holy and innocent condition. There is nothing--no principle in\nman--no light--or quality that can sanctify, purify, and regenerate\nthe soul. But an inward renovation is absolutely necessary to moral\nhappiness, to become like God, to be either conformed to his\nperfections, or fitted to enjoy his presence in heaven. The wisest\nand best heathen confessed it was not in man to heal the moral\ndisorders of his nature, or to rectify the temper, so great was its\nobliquity; and affirmed that a superior power was needed to effect\nthis, and to make us meet to enjoy forever the favour and friendship\nof the Creator of the Universe. They felt that a revelation was\n_necessary_ to lead and direct men how to live, so as to be hereafter\nblessed, and never once thought of disputing the possibility of such\na thing. And nothing, in that Revelation which we enjoy, is plainer\nthan the doctrine of efficacious grace, or more insisted upon than\nthe need of a divine power to sanctify, purify, and change our\ndisordered and depraved nature. Divine influence is essentially\nrequisite, to renew us and to implant within the soul the principle\nof holiness. _Because the carnal mind is enmity against God: for it\nis not subject to the law of God, neither indeed can be.--But the\nnatural man receiveth not the things of the spirit of God: for they\nare foolishness unto him; neither can he know them for they are\nspiritually discerned.--No man can come unto me, except the father,\nwhich hath sent me, draw him; and I will raise him up at the last\nday.--Not that we are of ourselves sufficient to think any thing as\nof ourselves, but our sufficiency is of God.--Paul may plant and\nApollos water, but it is God that giveth the increase.--Yea they have\nchosen their own ways, and their soul delighteth in their\nabominations._\n\nMen do not chuse piety and virtue from any principle within\nthemselves. They chuse their own evil practices which lead to ruin.\nThey actually hate God and holiness, truth and religion, or their\nconduct would not be such as we see it is, when we carefully examine\nit. They are not willing to be, and to do, as they ought. They will\nnot, though urged by the weight of the most powerful arguments and\nall the ardor of importunity, live up to the light which they have;\nor wisely and diligently improve the talents with which they are\nentrusted. They hide, like the slothful servant, their talent in a\nnapkin. They have no disposition to improve it. They resemble the\nprodigal son, in the parable, wasting their substance in riotous\nliving. All men have a propensity to wander from the truth. They do\nnot, and never did, duly and faithfully, improve the light of reason,\nor those notices of God--of virtue--of the moral law which they had,\nor now have. All, of course, who shall finally perish, will be\nself-condemned. They will never have it in their power to say that\ntheir Maker has been, either unjust or hard with them; or to reply as\nthe slothful servant did, _Lord I know thee that thou art an hard\nman, reaping where thou hast not sown, and gathering where thou hast\nnot strawed. And I was afraid, and went and hid thy talent in the\nearth; lo! there thou hast that is thine._\n\n_In the sixth and last place,_ reason and conscience are insufficient\nto give us a full and complete system of morality, or moral truths.\nLet the system of morality taught and believed by the best and wisest\nof heathen nations, be candidly examined and critically inspected,\nand it will appear a maimed and imperfect, a broken and defective\nsystem. They had endless contentions about what they termed the CHIEF\nGOOD, that is, the real duty and happiness of man. One of their most\neminent moralists reckons up more than one hundred different and\ncontradictory opinions on this subject. Some placed it in\nself-indulgence: some in riches--some in insensibility--and all in\nthat which never can render us blessed, and in which it can never be\nfound.--Had any one leisure, and could summon up a sufficient stock\nof patience to collect from all the heathen writers on moral\nsubjects, their various and self-contradictory rules of moral living,\nwe should see how utterly unable _mere_ reason is to form a complete\nsystem of moral virtue.\n\nIt would be great injustice to the subject before us, not to remark\nhere, that some of the greatest moralists among the Greeks and\nRomans, had seen the writings of Moses, or the New-Testament, and had\ngleaned from them, a great proportion of the moral lessons which they\ndelivered. Many of them, which is indeed much to their honour,\ntravelled into the famous countries of Asia, where mankind were\n_first planted_ by the adorable Creator, and where communications\nfrom the Almighty were first made to man, and they returned home to\ntheir own countries, enriched with the learning of others. But with\nall these advantages none of them, Socrates, Plato, or Seneca, who\nwere universally known to be most renowned for moral sayings, formed\nany thing like a full and perfect system. They leave out many\nimportant virtues. They admit many odious and horrible vices; such as\nself-murder, cruelty, incest, and revenge.--And they place all the\nvirtues on a wrong foundation, and persuade to the practice of them\nfrom improper and weak, or sinister and wicked motives. Even the\ncelebrated Cato, who gave forth many moral maxims--who was called\nhonest, just, inflexible in integrity--who was said by his\ncontemporaries to be possessed of a stern virtue, put an end to his\nown life, because he could not bear to be a witness of the corruption\nand degeneracy of the age, in which he lived.--Few crimes perpetrated\nby man can be more heinous than self-murder. There is something\nterrifying in the extreme to think of ushering ourselves, uncalled,\nunbidden into the presence of the Deity and into the invisible world.\nMany nations now in the world where the Gospel was never known or\nchristian doctrines propagated, have no idea at all of the Creator of\nthe universe, or immortality of the soul, or pious duties, or fear\nof, or love to God.--The heathen tribes of this Land, as those tell\nus who have had the best opportunities of information, where no\nEuropean has disseminated any seeds of religious belief, have no idea\nwho made them--or who made the world--or of duty to God. In the\ninterior parts of Africa, a late traveller there, asserts, that\nvarious tribes, visited by him, as far as he could learn, had no idea\nat all of any God or religion, or even words to express any worship\nto be paid to any power above them. But admit this to be a mistake,\nstill truth compels us to believe them extremely ignorant on moral\nand religious subjects. They have however as bright faculties and\npowers of mind as the nations who have the Gospel. The immense\ndifference is to be ascribed principally to that very Christianity,\nwhich is, alas! so much neglected by us.--\n\nIf we would know what light there is in man--what light all men\nhave--or what help all need, we must see what nations, which never\nenjoyed any divine Revelation, have known--done--and believed as to\nGod, Piety, and Morality. Superficial reasoners, men who indeed\npretend to reason and philosophy--and reject the Gospel, and tell us\nof the sufficiency of nature's light--of reason and conscience--or\nany other principle, lose, and bewilder themselves by not fairly\nlooking into the history of the heathen nations and their moral\nwritings, and seeing what their ideas, notions, and improvements have\nbeen, and still are. Their history, in truth, is but one continued\nnarrative of ignorance--idolatry--vices--unnatural\nlusts--wars--bloodshed--barbarity--and misery; and their moral\nwritings, so far as they have reached our times, contain no just or\nfull system of morality at all. If a man were to conform himself to\nthe whole of their rules of moral living, and understood them all,\nhis life would be a scene of inconsistence and error, vice and folly;\nand his end self-murder. Our modern scepticks, it must be carefully\nremembered, collect all their ideas of morality and of God, if any\njust ones they have, and so far as any of their ideas be just, from\nthat very Religion which they reject. They are, therefore, like a\nwayward and perverse Child that disowns its parent, merely because he\nwishes him to be good and happy--to be and do right; and takes the\nindispensably necessary measures for this purpose.--And if, among the\nhaters of Religion, any be found at this day who have adopted the\nAtheists Creed, under the splendid name of philosophy--it is a most\nstriking proof of what is the subject of this discourse.--Upon the\nwhole, we may come to this conclusion, that all the conduct of man,\nsince the day he was expelled from the earthly paradise for his\nApostacy, proves clearly, even to a demonstration, that there is no\nlight in him, or guide to duty and happiness, which may be depended\nupon--or which is safe for him to trust to--or sufficient to lead him\nto GOD and GLORY. Without Christ and the Gospel, all is\ndarkness--confusion, and despair. There is no hope, no help, no\nsalvation, no true system even of morality, if we deny a Saviour and\nhis Gospel. See what the pagan world is from the holy Apostle Paul.\nHe will tell you the truth. He will not deceive you by\nmisrepresentation.--But how can I read! How can you hear without\nconfusion!--I shudder at their awful and horrible vices, and utter\ndepravation of heart, and morals. _Professing themselves wise, they\nbecame fools. And changed the glory of the incorruptible God into an\nimage made like to corruptible man, and to birds, and fourfooted\nbeasts, and creeping things. Wherefore God also gave them up to\nuncleanness, through the lusts of their own hearts, to dishonour\ntheir own bodies with themselves. Who changed the truth of God into a\nlie, and worshipped and served the creature more than the Creator,\nwho is blessed forever, amen. For this cause God gave them up to vile\naffections: for even their women did change the natural use into that\nwhich is against nature. And likewise also the men, leaving the\nnatural use of the woman, burned in their lusts one towards another,\nmen with men, working that which is unseemly, and receiving in\nthemselves that recompence of their error which was meet, and even as\nthey did not like to retain God in their knowledge, God gave them\nover to a reprobate mind, to do those things which are not\nconvenient--being filled with all unrighteousness, fornication,\nwickedness, covetousness, maliciousness, full of envy, murder,\ndebate, deceit, malignity, whisperers, backbiters, haters of God,\ndespiteful, proud, boasters, inventors of evil things, disobedient to\nparents, without understanding, covenant breakers, without natural\naffection, implacable, unmerciful._--Here is a true account of the\npolished heathen of the antient Roman Empire: of their philosophers\nas well as of the vulgar. More ignorant and Savage nations and tribes\nare, if possible, still more vile.--What, then, is human nature? What\nis man's true state or character before renewed by divine\ngrace?--What! is he as holy and innocent as Adam was when he was\nfirst formed? Is he, in his mind, fair and unspotted, as a clean\nsheet of paper?--Has he a light in himself sufficient to all the ends\nof spiritual life on earth, and eternal life in heaven! See what\nmankind are without the Gospel,--_Aliens from the commonwealth of\nIsrael, strangers from the covenants of promise, having ho hope, and\nwithout God in the world._\n\nI think it proper, here, to subjoin a few passages of Scripture, out\nof many, which declare that mankind are corrupted and depraved--or\nthat they have no principle within them, sufficient to enable them to\nattain to eternal life without the powerful operations of divine\ngrace.--How full to this purpose are those words (Gen. vi. 5). _And\nGod saw that the wickedness of man was great in the earth, and that\nevery imagination of the thoughts of his heart is evil from his\nyouth._--The Psalmist David fully testifies what man is when he puts\nhimself forward as an example. _Who can understand his errors?\ncleanse thou me from secret faults.--Behold I was shapen in iniquity,\nand in sin did my Mother conceive me._--The prophet Jeremiah speaks\nof man's depraved state in very strong terms.--_The heart is\ndeceitful above all things, and desperately wicked, who can know it?_\nIt follows, _I the Lord search the heart,_ to give to every man\naccording to his works. _If the heart be deceitful above all things,\nand desperately wicked,_ is it, at the same time possessed of any\ndegree of a holy principle--or has it any light to guide it to\nheaven, or to be a sufficient directory in matters of faith and\npractice?--How the Apostle Paul viewed man as he is in himself,\nappears from the long quotation above made from him, and also from\nthe following words--_What then are we better than they? no, in no\nwise, for we have before proved both Jews and Gentiles, that they are\nall under sin. As it is written, there is none righteous, no not\none._--And again, _Now we know that what things soever the law saith:\nit saith to them who are under the law, that every mouth may be\nstopped, and all the world may become guilty before God--for all have\nsinned and come short of the glory of God._ The same inspired teacher\nleads the mind to the source of all, the sin of the first man, who\nstood as a public head for all his posterity. _Wherefore as by one\nman sin entered into the world, and death by sin: and so death passed\nupon all men, for that all have sinned._--Again, _you hath he\nquickened, who were dead in trespasses and sins._--Our blessed Lord\nhimself says, _he came to seek and save that which was lost._ If we\nbe not lost we need no Saviour, or atonement, or help.--It appears,\nthen, with an evidence exceedingly strong, that all have sinned and\ncome short of the glory of God--and that man, in a natural state, _is\nwretched,_ and miserable, and poor, and blind, and naked. He has no\nprinciple in himself, by whatever name it may be called, which can,\nbeing duly exercised, form him for the service of God on earth, or\nhis immediate presence in heaven.\n\nWhat remains is to add a few reflections by way of improvement.\n\n1. And what hath been said teacheth us the importance of realizing\nthe misery and ruin of the condition of all men, as they are born\ninto the world. A want of belief, or due sense of this, leads to a\ndenial of the Gospel--to a rejection of the propitiatory sacrifice of\nthe Redeemer--to almost every heresy and error. Men cannot bear to\nadmit so mortifying a truth as that of their ruined and fallen,\nguilty and miserable state. Pride rises up, and repudiates the\nunpleasing doctrine. One says we are not depraved: another affirms\nwhich indeed is the same thing, that we have a light of our own\nadequate to all the purposes of our salvation:--a third contends that\nthere is a portion of real saving grace in every human heart. All\nthese, in effect, disown the scripture doctrine of the text, the\nutterly ruined and perishing condition of man in himself. The truth\nendeavoured to be established in the above discourses, is that the\nlight of reason or highest wisdom of mankind is insufficient to teach\nus the true and saving knowledge of God. It is of the utmost moment\nto realize this. _The world by wisdom knew not God.--Where there is\nno vision the people perish: but he that keepeth the law happy is\nhe.--To open their eyes,_ is the design of the Gospel, _and to turn\nthem from darkness to light, and from the power of Satan unto God,\nthat they may receive forgiveness of sin, and inheritance among them\nthat are sanctified by faith in me. Understand ye brutish among the\npeople! and ye fools when will ye be wise? He that planted the ear\nshall he not hear? He that formed the eye, shall he not see? he that\nchastiseth the heathen, shall he not correct? he that teachest\nknowledge, shall he not know? The Lord knoweth the thoughts of man\nthat they are vanity.--I know you,_ says our Saviour, _that the love\nof God is not in you._--Can any one who seriously believes the\nscriptures, hold that man has any principle, let it be termed how it\nmay, that can be adequate to all the end of spiritual life here, and\neternal life hereafter?--That there is in fact no saving knowledge of\nGod out of Christ, is plain from Acts iv. 12.--_Neither is there\nsalvation in any other: for there is none other name under heaven\ngiven among men, whereby we must be saved._ He that hath not the son,\nhath not the father. Deny Christ and reject his Gospel, and you\nreject life. Misery is, then, inevitable. You must realize that you\nare, in yourselves, lost and guilty,--wretched and undone,--hopeless\nand perishing.\n\n2. We infer from the foregoing subject the infinite grace and\ncondescension of the Deity in making a _revelation_ of his will, and\nof the _way of salvation_ to mankind. He was under no obligation to\ndo it. It would not have been either cruel, or hard, or unrighteous\nin him, to have withheld all pity from them, and to have let them die\nin their sins. Most justly might a holy and sovereign God have given\nthem all over to the fatal effects of their own folly. It is no\ninjustice or partiality in him to take one and leave another, because\nhe is not obliged to have mercy on any one. If he reveal his will to\nany nation or people: or if he sanctify, pardon and save one\nindividual, it is all of free grace. All the glory is his, when he\nsheweth mercy: all the shame and guilt of sin, if we die in our\niniquities, are ours.--_Blessed is the people that know the joyful\nsound: they will walk, O Lord, in the light of thy countenance._\n\nIf the great Lord of heaven and earth give his Gospel to one nation\nand not to another:--or if he pardon, renew and save one individual\nand not another: if he bestow upon one ten, upon another five, upon\nanother one talent only: if he impart to one a disposition to\nimprove, by his power and spirit, and not to another--does he do any\nwrong?--May he not do what he will with his own? Who can find fault?\nIf all have forfeited every claim to mercy, who can complain of\neither cruelty or injustice on the part of heaven, if it be withheld?\nWhere shall the vile monster, the impious wretch be found who will\nrise up and impeach the holiness, wisdom and benevolence of God,\nbecause he is a sovereign?--Let such if any there be come forward and\nmake good their charge, for their controversy is with the Almighty.\nBy him we are told that we are vile, guilty, perishing, and\nill-deserving sinners, that there is no principle in us, while\nunrenewed, that is sufficient, duly cultivated, to our salvation.\nSuch as affirm that there is, must dispute it out, with him whose is\nthe Universe, whose is the power and glory. That he should condescend\nto reveal his will to us--to open a plan of life, of restoration to\nhis favour, and to holiness, and happiness, is admirable grace, is\nsuch a display of compassion as may well excite within us, every\ngrateful sentiment.\n\n3. We, therefore, further infer from the foregoing subject, the duty\nof gratitude that we enjoy the light and advantages of a divine\nRevelation. This light is rich and glorious: those advantages are\nmany and precious. How affecting is the idea of the perishing state\nof man!--How is _the gold become dim and the most fine gold\nchanged!_--Who but must weep over the situation of the heathen, that\nare without hope and without God in the world:--who are in\ndarkness:--who are worshipping dumb Idols: who are bowing down to\nstocks and stones:--who have Gods many and lords many: who believe in\npolytheism, and have changed the truth of God into a lie:--who pay\nhonours divine to the sun, moon and stars.--They do not know that\nthere is but one God--or how to serve him, or that he can, and will\npardon them. To them all is darkness and mystery. No ray of revealed\nlight reaches them, and they have no rational view of moral and\ndivine things.----Who made us to differ? Who ordered our birth and\neducation in a land of Gospel light and liberty--a land of civil and\nreligious freedom, while such an handful only of the human race\neither know or enjoy the rights of man?--We know or may know, duly\nusing our reason and the light of the Gospel, the way of truth. We\nknow that there is but one God, one Mediator, one salvation, one way\nto life eternal.--Happy are ye in knowing the Gospel of the grace of\nGod--in having the holy scriptures in a language which you\nunderstand! Happy are ye in having the privilege of public\nworship!--_He showeth his word unto Jacob, his statues and his\njudgments unto Israel: he hath not dealt so with any nation: and as\nfor his judgments they have not known them. Praise ye the Lord.--At\nthat time Jesus answered and said, I thank thee O father, Lord of\nheaven and earth, because thou hast hid these things from the wise\nand prudent, and hath revealed them unto babes._--Why art thou, O\nAmerica, so highly exalted--so eminently distinguished by all the\nlight and privileges of the Gospel, and civil freedom!--How\nunnatural, how barbarous any of thy citizens, if they despise\nthese:--if they exert any power to take from thee, thy glory--thy\nbeauty--thy praise, the Gospel of the grace of God: or to oppose or\ncorrupt it; or if they refuse to be thankful for it!--O for a note of\npraise sublime to ascend from every American tongue and fervour of\ngratitude to go up from every American heart to the throne of the\nUniverse--that we have all the LIGHT, PRIVILEGES, and ORDINANCES of\nthe christian religion:--delightful, pleasing, divine Religion, pure\nand undefiled!--May all our hearts welcome thee to our choice--and,\nthen, we are happy. Thou art the glory of any land, the guide of the\nyouth, the support of age, the solace of all thy friends!----_Happy\nis that people whose God is the Lord!_\n\n4. We infer from this subject, the absolute need of the divine\nteachings in order to be saved. We are not of ourselves sufficient to\nchange our own corrupt hearts. Paul may plant and Apollos water, but\nit is God who giveth the increase. Means are to be employed--divine\ngrace is to be sought importunately and perseveringly--the\nministrations of the Gospel are to be attended upon diligently,\ncarefully, and heedfully. But the power of God must call and quicken,\nsanctify and save the soul. Listen not then, for a moment, to such as\ntell you, that you have a treasure in yourselves, if you will attend\nto it, in a proper manner, which is sufficient to all the ends of a\nholy life, and future blessedness.--Such only deceive themselves.\nThey do but dream in Religion. They are sadly ignorant of the first\nprinciples of the Oracles of God.--\n\nIn the fifth and last place, we infer from this subject the\nobligation upon us to improve faithfully the light and advantages of\na divine Revelation. We are particularly distinguished on account of\nour religious privileges. We enjoy the benefit of the outward\nministrations of the sanctuary. Gospel truths, and ordinances are\ndispensed to us. The doors of God's house are always open to us. We\nhave the holy Sabbath. On the part of God, what could have been done\nmore for his Vineyard than has been done? Now all these advantages we\nare to improve, with faithfulness and diligence. Let _us_ never\ndisesteem them, let _others_ say or do what they may, or speak ever\nso hard things of the Gospel, or its institutions. Profane and\nirreligious men will scoff at all serious piety. Let us never be\nseduced by the artifices of such, as lie in wait to deceive; or be\nashamed of the Gospel of the Son of God; for it is the power of God\nunto salvation, to every one that believeth, to the Jew first and\nalso to the Greek. If we abuse the light which we enjoy, and\nmisimprove our religious opportunities and advantages, our guilt will\nbe exceedingly aggravated, and our final ruin, if we perish,\nproportionately dreadful. _For that servant which knew his Lord's\nwill and prepared not himself, nor did according to his will shall be\nbeaten with many stripes.--For unto whomsoever much is given, of him\nshall much be required._\n\n\n\nDISCOURSE III.\n\n----------\n\nThe ways in which the holy Scriptures are perverted by unlearned and\nunstable men.\n\n2 PETER, iii. 16. 17.\n\n_As also in all his Epistles, speaking in them of these things, in\nwhich are some things hard to be understood, which they that are\nunlearned and unstable wrest, as they do also the other scriptures,\nunto their own destruction. Ye therefore, beloved seeing ye know\nthese things before, beware lest ye also being led away with the\nerror of the wicked, fall from your own stedfastness._\n\nThe holy scriptures, though by divine grace able to make us wise unto\nsalvation, are almost wholly disused by multitudes, who nevertheless\nwould wish to be thought friends to the religion and morals which are\ntaught in them. They even lie by, in many houses covered with dust,\nas if of no consequence in the direction of human life, and unworthy\nof a careful attention or serious perusal. Their purity, their\nbeauty, their sublimity, which some of the best and greatest\ncharacters that ever adorned human nature, have not only admired, but\nextolled, are overlooked, either through a want of discernment to\nacknowledge, or of taste to relish their merit.--Some read them only\nfrom custom or for amusement.--Others read them merely to cavil at,\nreproach, and pervert them. Others, again, search them, not to be\nguided by the light which they shall exhibit, but to support or\nconfirm the opinions, which they have previously imbibed, and are\nresolved not to relinquish. Hence not only different, but\ncontradictory principles are pretended to be drawn from them.\n\nLike all other things of importance and worth, they are liable to be\nabused and misapplied. It is however no valid, nor, indeed, plausible\nobjection against their divinity, or usefulness, that they are\ncapable of being misconstrued and misunderstood. If it please the\nmajesty of heaven and earth to speak to man, at all concerning his\nduty and happiness as a moral agent, he must speak to him in man's\nlanguage. But all human language is imperfect, capable of being\nperverted and wrongly construed--of course, the holy scriptures are\nso. In truth, every thing done by man is imperfect. He lives in an\nimperfect world. His language, when most refined, is imperfect.--It\nwould therefore, bespeak a high degree of folly and inconsideration\neither to disesteem, or to think meanly of the holy scriptures,\nbecause they have been misimproved and profaned. And, it is equally\ndisgraceful to reason and repugnant to philosophy to look upon them\nas fabulous, or to imagine that no certain and fixed system of\ndoctrines is contained in them, merely because different sects of\nChristians have understood them differently, and drawn from them, not\nonly different, but contradictory tenets.\n\nThe serious mind will most sincerely regret, what cannot be\nacknowledged, that they have been so often and so grossly perverted.\nThe candid and honest will not be prejudiced against them, or\nneglect, most diligently to attend to them, though they have been so\nmuch misapplied and misunderstood.\n\nTo guard, therefore, against the danger and commonness of wresting\nand perverting the word of God to our destruction is a subject highly\nimportant and interesting in itself; at all times proper; but at this\nday, it is apprehended, to be peculiarly seasonable. It is a subject\nseldom discussed, but if properly managed may be eminently useful to\nall christian families and individuals. It may be made very\nsubservient to advance the cause of rational religion, and to prevent\nthe mind from what is visionary and fanciful in matters of infinite\nconcern.\n\nThe time and attention of the hearer will consequently be well\nemployed, if his mind may be deeply impressed with the importance of\nrightly understanding the scriptures and with the greatness of the\ndanger of wresting them to his own destruction, as is often done by\nunlearned and unstable men: and the pains and anxiety of the speaker\nwill be amply rewarded, if he may but bring any assistance to, or\nsuggest what may prevent any one, if it be, even, but one, from\nwresting them to his own destruction. For the salvation of one soul\nis of more worth than the material world, and the loss of one, or his\nfinal destruction is greater than words can describe. _For what shall\nit profit a man if he should gain the whole world and lose his own\nsoul? Or what shall a man give in exchange for his soul._\n\nThese considerations have induced me to make choice of the passage\nnow read, as the subject of discourse at this time. It contains the\ndanger and commonness of the sin of perverting and abusing the\nscripture to our destruction. It stands connected with the foregoing\nverses in this manner. St. Peter had been describing, with great\nforce and solemn grandeur, the end of the world--the dissolution of\nthe system of creation--and the coming of the son of man to judge the\nUniverse. He speaks of the heavens passing away with a great\nnoise--the Elements melting with fervent heat--the Earth and all its\nworks being consumed in one universal conflagration--the day of\njudgment--the perdition of ungodly men--the new heavens and new earth\nwherein dwelleth righteousness--the perfection of felicity for the\npious and virtuous. In the text he informs us, that St. Paul, his\nbrother in the kingdom and patience of Christ, had, in all his holy\nEpistles to the Churches, spoken of these grand and solemn subjects;\nand that some things contained in his Epistles were difficult to be\nunderstood--that is, required attention and care not to misapprehend\nhim. He does not mean that St. Paul was an obscure or unintelligible\nwriter. This would have been a high impeachment and reproach. It\nwould have been at the same time altogether unjust. For he is a\nnervous and plain writer. He is a strong and close reasoner. And his\nwritings will be admired as long as there shall be either genius or\npiety in the world. The difficulty then of understanding some things\npenned by him, under divine inspiring influence, is not owing to any\ndeficiency in perspicuity and clearness of style, but to the\nspiritual nature and grandeur of the subjects, of which he\ntreated.--After this sublime description of the end of all things,\nSt. Peter, in the two verses immediately preceding the text,\naddresses a most judicious and pertinent exhortation to the\nChristians, to whom he wrote, in these words: _Wherefore, behold,\nseeing that ye look for such things, be diligent that ye may be found\nof him in peace, without spot and blemish. And account that the\nlong-suffering of our Lord is salvation; even as our brother Paul\nalso, according unto the wisdom given unto him, hath written unto\nyou; as also in all his Epistles, speaking in them of these things;\nin which are some things hard to be understood, which they that are\nunlearned and unstable wrest, as they do also the other scriptures\nunto their own destruction. Ye therefore beloved, seeing ye knew\nthese things before, beware lest ye also being led away with the\nerror of the wicked, fall from your own steadfastness._ The Apostle\nwas extremely solicitous lest the Christians to whom he directs this\ncatholic or general Epistle, should be seduced from steadfastness,\nand fell into the errors and delusions of wicked men, who were active\nin attempts to lead away others from the truth. Men who have embraced\nerrors, are always busy in strengthening their party, by propagating\ntheir pernicious principles, and proselyting others to them. And\nupright and honest Christians are in danger of such, as lie in wait\nto deceive. They should, therefore, always be upon their guard lest\nthey be seduced, and fall from their steadfastness. The _unlearned_\nand _unstable,_ who pervert scripture and people who are\nilliterate--of small reading and observation--who are given to\nchange, are frequently altering their principles, laying aside the\nopinions which they once entertained, and taking up new ones. Such\npeople as have not capacity and stability to weigh the reasons of any\nopinion, but believe as accident--passions, or prejudices dictate--as\nthey chance to read, or hear. One Commentator thinks that the Greek\nword translated _unlearned,_ may mean _unteachable._ But I do not\nfind that it is ever so used in any Greek author. Besides, if it\nwere, it could not be the meaning of it here. _Unlearned_ then,\n_here_ means people of small reading--of little reflection and\nobservation--especially of little knowledge in divinity--and of much\nconceit. And ignorance is usually confident and impudent. Such wrest\nand pervert scripture to their own destruction. They cannot, meekly\nand quietly, receive instruction from the knowing and learned: but\nundertake to interpret and explain for themselves and others. Being\nperverse and self-willed, they turn a deaf ear to what is offered by\nthe wise and judicious. They lean to their own understandings. Such\nself _conceited_ and _ignorant_ people, and withal, _unstable,_ turn\nthe scripture to a wrong and false meaning--make it speak what it was\nnever intended to speak; and going by their false and erroneous\ninterpretations, are plunged into fatal errors--and ruined\nforever--go down to the grave with a lie in their right hand--are\nleft of God, in his sovereign pleasure, a prey to their own chosen\nblindness, and perish eternally in their heresies and delusions.\nHappy those who keep clear of such perverters of scripture!--To wrest\nthe word of God to our own destruction, is to misinterpret and\nmisconstrue it to such a degree--as to deduce from it fatal\nerrors--or essentially false principles, and to live and practice\naccording to such misinterpretations and misconstructions. The end of\nall this, is final ruin--or misery in a future world. How affecting\nthe idea, that the scriptures, which were given to man for his only\nINFALLIBLE GUIDE through a world of sorrow and tears, and to meeten\nhim for a full and perfect blessedness in heaven, should by a corrupt\nand perverse mind, be turned to his destruction! But alas! so they\noften are--have been in past ages, and will be in future.\n\nAfter thus introducing and opening the words selected for present\nmeditation, it is proposed in dependence on divine strength, to\nenumerate and explain the various ways, in which _unlearned_ and\n_unstable men_ pervert the scriptures to their own destruction.\n\nThey were given to us on purpose to teach and instruct us in the\nright way of worshipping and serving God in time, and preparing us\nfor the glorious services and employments of the heavenly state. Our\nbest good, here and hereafter, are aimed at, in that Revelation of\nthe divine will, which we enjoy. Indeed our felicity, in\nsubordination to the divine honour, is consulted in that manner, in\nwhich it ought to be, according to reason, and the nature of man,\nboth in Creation and Providence, as well as in the sacred Volume. On\nthe part of the Maker of all things there is no want either of wisdom\nto contrive our happiness, of grace to prepare us for it, or of\ngoodness to effect it. Consequently, if we, at last, fail of life,\nthe fault is alone imputable to ourselves. We are left to act out our\nown hearts, in regard to things divine: whether we will chuse the way\nof life or of death. Hence it comes to pass, that the scriptures are\nwrested or turned to our own destruction. That which was ordained for\nour good, is, by the amazing corruption and depravity of our hearts,\nturned into poison, misapprehended and misapplied. It may here be\nremarked, as worthy of special attention, that the reason why the\nword of God, in the writings of the old and New Testament, is so\nfrequently and so grossly perverted, is not because these writings\nare not wisely composed and properly expressed; for they are\nplain--perspicuous--beautiful--and sublime to admiration; but because\nof the perverseness, wilful blindness, and vile prejudices of\nmankind. Had we a good and honest heart, or a single eye to the\ntruth, we should not fall into any fatal or essential errors. Much of\nthe corruption of human nature, therefore, is to be seen, in the\nstrange and absurd constructions put upon particular passages of\nsacred Writ. And what is very surprising is, that all profess to be\nfaithful and impartial; and the most through self-flattery and\nself-blindness, actually fancy themselves to be in the right. _This\nis the condemnation that light is come into the world, but men love\ndarkness rather than the light_--the light of truth, or of true\ndoctrines. People will not seek or come to the light of divine truth,\nbecause their deeds are evil. While unsanctified, they hate God. They\nhate his truth. They hate his ways. They delight not in the pure and\nstrict principles of Religion. Hence all the Corruptions and Abuses\nof Christianity in former and later days; and perversion and\nmisunderstanding of scripture.\n\n1. And one way in which primitive Christianity is corrupted, and the\nholy scriptures perverted and wrested to people's destruction is by\nrefusing to take the words in their well known and established\nsignification, and wishing to shape them to pre-conceived opinions.\nAs they were written for our instruction and guidance in all things\nrelating to faith and practice, so we are to abide by the common and\nobvious import of the words used. The only proper and just way of\ndiscovering the real and true meaning of scripture-words, is to see\nhow they are generally used by the inspired writers. The most of the\nwords, have a fixed signification, as much as any words can have.\nThose, whose import is hard to discover, are few in number, and\nrelate to certain customs or rites in the antient nations, now in the\nlapse of centuries, unknown. And, none of these phrases necessarily\nobscure by reason of customs now unknown, contain essential\ndoctrines. The things necessary to be believed in order to obtain\nsalvation are few, and so obvious that none can dispute or mistake\nthem, but those who chuse to do it. If any rule of interpreting\nscripture be so just, at first view, as to be incontrovertible, it is\nthis, that it is to be its own expositor--it is to be interpreted by\nitself--passages not so plain or clear, by those which are as plain\nas words can be--things not necessary or essential, by those which\nare necessary and essential. Do we wish to know the true meaning and\nspirit of scripture, we are to observe carefully how the words used,\nupon which we may be contemplating, are generally used in other parts\nof scripture; what the common known import of words is; and also how\nthe sacred writers generally use them. They are likewise to be\nunderstood according to the analogy of faith, or the system of truths\nmost evidently taught us in divine Revelation. The figurative and\nmetaphorical language is to be conceived of from plain and\nunfigurative. And both according to the subject treated.--When we\nopen the sacred Volume, we should be willing to be guided altogether\nby what it contains. It contains what we are to believe concerning\nGod, and the duty required of us. We should not aim to make it speak\naccording to ideas and opinions on religious subjects, which we have\npreviously formed--or bend it from its easy natural sense, to conform\nto certain favourite authors uninspired, whom we passionately admire.\nIf we will arbitrarily, or at our pleasure, take scripture and compel\nit to accord to our tenets or principles, already imbibed, whether\nfrom accident or reflection, or from corrupt writers; being, mean\nwhile, resolved to get passages of scripture to favour or support\nthem, whether wrongly or rightly applied, we are certainly guilty of\nthe sin of wresting it to our spiritual hurt, or even final\ndestruction. Because, in this way we shall never fail to misuse it.\nWe shall make it say any thing, we please to admit--or to deny any\nthing we wish to have it deny. It can, of course, be no rule of life\nto us, or standard of faith. One man will make it say one thing, and\nanother, a directly opposite thing. Hence, it hath been unjustly\ncharged with contradicting itself, by infidel Cavillers.--Also,\nserious and honest minds, but not of extensive information, or\naccuracy of judgment, have often been bewildered and confounded by\nopposite and contradictory interpretations. Were men to pervert any\ngood writer on common subjects, or any antient Classical author, as\nthey do the word of God, they would be justly chargeable either with\nincapacity or disingenuity: they would be complained of for the want\nof fairness, or be accused of willful perversion. No person who\npretends to own the truth of scripture can be honest in his enquiries\nafter duty from it, who is not disposed heartily to take it just as\nit is, without compelling it to speak a language wholly foreign from\nits most obvious meaning. In general, it has one plain, fixed\nmeaning. And this would be as easily comprehended, were we honest to\nourselves, and diligent in our search into it, as the meaning of any\nplain good writer. To suppose otherwise would be not only to asperse\nthe SACRED ORACLES, but to impeach the divine wisdom and goodness.\nBecause, for the same reason that God, infinite in mercy and\nbenevolence, would give to a world lying in sin and wickedness, a\nrevelation of his will at all, he would give one that could be easily\nunderstood where there were good and upright intentions in studying\nit.\n\n2. Another way in which unlearned and unstable men wrest the holy\nscriptures to their destruction is by taking them unconnectedly and\ndetachedly. If we pay no attention to the particular subject, on\nwhich the inspired penman is discoursing, it is not to be expected\nthat the true sense will be obtained. For there is an order and a\nconnexion in every good writer. He speaks according to his subject,\nand if we would not mistake him, it is incumbent upon us to attend\ncarefully and critically to it. It is impossible for us to keep from\nmisunderstanding an Author, if we overlook his subject or general\nscope and design. Each writer's stile or manner is particular to\nhimself. And this is as true of the inspired writers, as of\nuninspired. The supernatural aids, with which the former were blessed\nby the immediate influence of the holy Ghost, did not destroy or take\naway this peculiarity. St. Paul's manner and diction for example are\nvery different from St. John's, as every one who has any knowledge of\nlanguage, must own.\n\nThe occasion, likewise, as well as the subject, upon which the sacred\npenman is speaking, must be duly noticed. If we be doubtful about the\nreal and true meaning of any passage of scripture, we must observe\nthe persons or characters of whom, or to whom the words in question\nare spoken. Overlooking these, is a fruitful source of perverting\nscripture. If we will take scripture expressions in a detached manner\nregardless of the connexion, we can prove any thing and every thing\nwe wish to prove, or support any scheme of principles, in religion,\nhowever absurd and irrational, even though blasphemous. In this way,\nusually, all erroneous persons, who adopt and zealously endeavor to\npropagate heretical principles, and divisive practices, conduct. They\nnever hearken to the connexion or to the analogy of faith, but\nrecite, at random, texts which in sound seem to accord with their\nsingular notions. They never stop to examine, with coolness and\ncandor, what may be offered against them, like rational men,\nimpartially desirous of finding the truth, whether it shall make for\nor against them. This is an extremely common way of abusing and\nmisapplying scripture. How frequently do _unlearned_ and _unstable_\nmen practice it to their own destruction! And how often, too, do\nartful and designing men practice it, who know better, and who know\nthat they are endeavouring to impose on the world! Many, no doubt,\nread and study the Oracles of God, on purpose either to misrepresent\nor ridicule them. To affirm this, is neither, it is apprehended,\nuncharitable or uncandid. For were not this actually the case, how is\nit possible, that there should be so many strange, absurd, and wild\nschemes of religion--such irrational and blasphemous principles--such\ngross corruptions of christianity. Many heresies, in the various ages\nof the world, and various christian countries, have sprung up to the\ndisgrace of reason and religion:--dangerous and fatal heresies--and\nall from this fruitful force, MISUNDERSTANDING and MISAPPLYING\nparticular passages of scripture detached from the general connexion,\nwhich may seem in the sound, or at first hearing, to support the\ntenets, which, the abettors of such tenets, adduce them to support.\nSome may be plausible. And when much art, sophistry, and false\nreasoning are used, may deceive even such persons as are, in a\nmeasure, upon their guard.\n\nAll errors and false systems of doctrine not only originate from an\nabuse and perversion of scripture, but clearly argue the great\ndegeneracy and corruption of human nature. Were not man a depraved\ncreature, or were he as he was, when first formed in Paradise, he\nwould never wander into erroneous principles. He would never be\nattached to them. He would never disgrace himself by unwearied\nefforts to proselyte others to them. Persons who have embraced errors\nlike the troubled sea, whose waters cast up mire and dirt, are\nrestless and uneasy. They have _committed_ themselves to the business\nof faction; and are zealous to diffuse the poison of their errors, as\nextensively as possible. Long since did our Lord make the remark; and\nevery age and country have verified it. _Wo unto you Scribes,\nPharisees, Hypocrites; for ye compass sea and land to make one\nproselyte, and when he is made, ye make him twofold more the child of\nHell than yourselves._\n\nIt is to the benevolent mind, painful to recollect, that errorists of\nevery description, are more active and laborious to disseminate their\nmischievous opinions, than the lovers of truth are, the true\nprinciples. One cause no doubt is that false principles are pleasing\nto depraved nature. But the truth, in things moral and divine, though\napproved of by natural conscience and reason, is never approved of by\nthe unsanctified heart. To receive the truth in the love of it, is\nthe mark of a gracious state. It is one of the most amiable tempers\nwhich man ever exercises.--It is also melancholy to think, that\npersons who have embraced error, are far more anxious to gain\nproselytes to their FALSE CREED, than to promote peace, charity and\nholy living. They tithe _annise_ and _mint,_ and neglect the\nweightier matters of the law, judgment, mercy, and faith. They are\nnot contented to enjoy their own singularity of opinion and practice,\nand the right of private judgment; but, like insurgents in civil\ngovernment, go about to bring others over to their party.--Hence\nunhappy differences in the church.--Hence hard speeches and reviling\nof others.--Hence strange abuse and perversion of scripture.\n\n3. A third way, in which unlearned and unstable men wrest the\nscriptures to their own destruction, is by false glosses, strained,\nand fanciful comments, and indulging prejudice while it is read or\nheard. It would be tedious and endless to go over, even in\nimagination, with the strange and unnatural comments often put upon\nplain passages of inspired truth--or the parables used by our\nLord--or the transactions recorded in scripture. Some glosses are put\nupon them, which a sober and thinking mind would conceive impossible\nto enter the fancy of man. I shall take leave to mention one, out of\ninnumerable others which might be mentioned with equal\npropriety.--The transfiguration of our Saviour on Mount Tabor, has\nbeen cited, and commented upon, to prove that there are not\nGospel-ordinances in the New-Testament-dispensation.--A man must have\na surprising talent at discovering an _occult_ meaning in scripture\nto draw an argument against the _plain_ and _express_ Institutions of\nthe Gospel, from that glorious transaction. Perhaps we cannot find\namong any disputers, such instances of evading, perverting, and\ntwisting plain and obvious points, as among different sectaries of\nReligion. Truth, amid such collisions and oppressions, may eventually\nshine forth with a superior splendor.--It is therefore some\nconsolation to reflect that the Christian Religion may be, in the\nend, advantaged, by the errors and divisions, which a holy Providence\nsuffers to take place. They never can avail to destroy the cause,\nwhich they now dishonour. While we see, to our great grief, errors\nand delusion spreading, our minds ought to be deeply affected with\nthe impression that we do not love, naturally, the great truths and\ndoctrines of the Gospel. Mankind are exceedingly averse, naturally,\nfrom the soul-emptying--soul-humbling--Christ-exalting doctrines of\nGod's word. And consequently, the scriptures are not read or heard\nwith that honest intention to be led into all truth and duty, with\nwhich they ought to be. We often, hence, see them misunderstood and\nmisapplied to the ruin of such, as thus wrest them.\n\n4. A farther way, in which the word of God is wrested from its proper\nmeaning by _unlearned and unstable men,_ is their refusing, thro'\npride and self-conceit the necessary helps to understanding them\nrightly. They look only on one side.--They read only on one side.\nTradition, love of novelty or affectation, lead them astray. They may\nhave so high an esteem of some ONE LEADER of a Sect--or inticing\nauthor--or may so biass their minds by envy, or prejudice, as will\nend in mis-understanding the word of God.--We should always suspect\nour own impartiality and honest views. We should ask ourselves such\nquestions as these, \"Am I willing to know the truth? Do I entertain\nno prejudices, unfounded and unreasonable, against such and such\ndoctrines or modes of worship? Do not corrupt and selfish passions\nwarp my judgment? Is not my admiration of such a way--or such an\nauthor--or regard to such a man, the cause of my imbibing the\nprinciples, I have imbibed? Do I make use of all the helps in my\npower to search out the true meaning of God's holy word? Do I repair\nto his house--to the authorised guides in his Church, for advice,\nlight, and counsel? Am I afraid of delusion--of my own heart, and of\ntemptations?\"\n\nHe who does not make use of all the assistances, to which, in the\ncourse of divine Providence, he hath access, in order to understand\nthe right way of serving and glorifying God, is to be credited in no\nprofessions of impartiality or integrity, which he may make.----\n\n5. Another way, in which unlearned and unstable men pervert the holy\nscriptures, is reading them with a light, trifling and unserious\nmind, and refusing to seek to God for his grace and spirit to purge\naway our darkness and prejudices, our evil affections and vain\nimaginations. A trifling and light temper of mind is a very improper\none to read the word of God--or to hear it with. If we be unserious\nwhen we read, it is not likely that we shall get any good from it.\nOur desire, when we either read or hear the word, should be to be\nspiritually benefited--to get heavenly light and instruction. We are\nto be guided and directed entirely by holy scripture, and to receive\nit just as it is. It should be prayerfully read. Our supplication\nshould ascend to the fountain of grace and mercy, wisdom and\ngoodness, that he would illuminate our darkened\nunderstandings--confirm our wavering hearts--establish our\nfaith--undeceive us, if deceived--correct our errors, if\nerroneous--remove our prejudices against the great and essential\ndoctrines of Christianity, if we be actuated by any--increase our\nregard to his own word--convince us of sin--save us from the\nseduction of false principles, the fascinating power of heresy--and\ndirect our hearts into his love, and a patient waiting for Christ.\nMore devoutly, and importunately, and perseveringly should we seek\nthe purifying efficacy of grace divine, to save us from all delusion,\nand to prevent our placing religion in rites and forms, or outward\nobservances, that we may not, being _led astray with the error of the\nwicked fall from our own steadfastness._\n\n6. Another way, and the last that will be now illustrated, in which\nunlearned and unstable men pervert or wrest the scriptures, is in\nholding that they cannot be rightly understood, without the same\nimmediate inspiration of the holy Ghost which indited them. _For the\nprophecy came not in old time by the will of Man: but holy men of God\nspake as they were moved by the holy Ghost._ The question is not,\nwhether a renewed heart be of great importance in gaining a true\nknowledge of the holy scriptures, and give a more lively, solemn and\naffecting impression of the truths, duties, and doctrines of the\nBible: for this is readily acknowledged. But whether it can be\nunderstood, in its great principles and doctrines, duties and\nordinances, by man, without the _immediate inspiration_ of the spirit\nof God. If it cannot, it can do him no good, while _uninspired._ And\nwhen _inspired_ he will need no written word. If God have given to us\na revelation of his will, he intended it should do us good, and be\nour _sole guide_ in matters of faith and practice. But it can do us\nno good, if we cannot understand it. If unregenerated persons cannot\nunderstand the truths, duties doctrines and ordinances which it\ncontains, it cannot be the mean of convincing them--reproving\nthem--instructing them and warning them. And if we say, they cannot\nunderstand it, because it hath a _hidden_ and _mystical_ meaning: We\nreally make it of no worth. We highly impeach it. The _spiritual_\nmeaning of scripture is its _true_ meaning. The most _pious_ mind can\nonly understand it, in its true sense. Surely we cannot be so rash as\nto say, that it is an _unintelligible_ book--like an _enigma._ And to\nsay, that it has, beyond the real true meaning--a hidden and mystical\none, is not only to say a very unreasonable thing, but is to make\nscripture dependent on man's fancy for its meaning. To do this, is to\nset the scripture aside altogether, and in effect to deny it. If none\nbut Saints, or true believers in Christ can understand it, this\nconsequence will follow, it must be, to all the rest of the world,\nUSELESS.--And to pretend to any light or guide superior in us, to the\nword of God, is to renounce it, in truth or in realty.--The fact is,\nthat the scriptures of the Old and New Testament are the rule, by\nwhich to try all suggestions and impulses:--the only standard. All\nour hopes, all our joys, all our doctrines, all our discipline, all\nour practices are to be tried by them. By them to stand or\nfall.--This is not intended to disparage the work and office of the\nholy Ghost in his awakening--sanctifying and indwelling influence on\nthe soul. The holy spirit must sanctify and regenerate us. We wholly\ndepend on the SOVEREIGN grace of God to save us. In ourselves we are\nhelpless and hopeless. His word is to teach us. His spirit to\nsanctify us. And his son to redeem us. _By grace are we saved through\nfaith, and that not of ourselves, it is the gift of God._--\n\nGuided by these sentiments, you will come to a right understanding of\nholy scripture, and feel the danger of perverting it; you will easily\ndistinguish between truth and error.--Let the plain sense of\nscripture, not the suggestions of fancy, or supposed extraordinary\nimpulses on the soul, or opinions of men, be your directory.--Search\nthe Oracles of the one living and true God, with humility and\nintegrity, with a desire to understand them--and a resolution to live\nup to their divine precepts--earnestly seeking to the throne of grace\nfor divine light and teachings. Thus, may you hope that your diligent\nendeavours to know the right way of the Lord, will be crowned with\nhappy success. _For the meek he will guide in judgment.--The meek he\nwill teach his way._ AMEN.\n\n\n\nDISCOURSE IV.\n\n----------\n\nStated prayer a duty binding on all men.\n\nACTS ii. 21.\n\n_And it shall come to pass that whosoever shall call upon the name of\nthe Lord, shall be saved._\n\nThese words are a quotation from the prophet Joel. And the whole\nquotation is the text, from which St. Peter preached that powerful\nSermon, which was the mean of converting three thousand hearers.--He\nvery pertinently applies the passage from that prophet to the\nremarkable day and time, in which he speaks; being the day of\nPentecost, when the Apostles, who were all in one place, of one\naccord, were endowed with miraculous gifts, and qualified to carry\nthe good news of the gospel, according to their commission, over all\nthe earth. And the words of the text inform us, in a very concise\nmanner, what we are to do, in order to be saved. The condition of\nsalvation, proposed in them, is as easy as it can be made,\nconsistently with the honour of the law, attributes, and government\nof God. For he, being infinitely wise and gracious, never requires of\nany of his rational creatures either what is hard and cruel, or\nunjust and improper. As he hath been pleased to make us rational\ncreatures and moral agents, so he ever more treats us as rational\ncreatures. In all his laws, commandments, calls, precepts, and\nrequisitions we are considered as being what we are. He never did,\nand never will, do any thing incompatible either with wisdom and\njustice, or benevolence and goodness. Indeed, were we to sit down,\nand in cool and dispassionate reasoning, to propose or desire our own\nterms of happiness, could we desire or wish for easier, than what are\ncontained in the text. _And it shall come to pass, that whosoever\nshall call upon the name of the Lord, shall be saved._----It it so\nindeed?--May we be saved, if we will but accept of salvation, if we\ndesire, or ask for it?--We certainly may. And it is a glorious\ntruth.--It is a pleasing doctrine. It is a delightful thought.--Call\nnot the Religion of the Gospel, therefore, unreasonable. Object no\nlonger to its offers. No more consider it as requiring\nimpossibilities of man. It is the perfection of beauty. It is reason\nitself:--divine in its nature:--rich in its promises:--plain in its\nessential precepts:--and heavenly in its tendency.----\n\nIn the sequel, we will consider the condition, upon which Salvation\nis offered to us, in the text: or show that stated prayer is a duty\nbinding on all men.\n\nThe condition upon which Salvation is offered to us, in these words\nnow under consideration, is _calling upon the name of the Lord. And\nit shall come to pass that whosoever shall call upon the name of the\nLord, shall be saved._ Calling upon the name of the Lord is, then,\nthe necessary condition of our being saved. How, therefore, the\ninteresting enquiry is, are we to call upon the name of the Lord so\nas to be saved--or to be intitled to the promised blessing of the\ntext?--The _name_ of the Lord here, and in a great variety of other\nplaces of holy Writ, means the attributes of the Supreme Being, his\nnature, and perfections; or God himself, the only proper object of\nreligious fear and adoration. And _calling upon him_ for help and\ndeliverance, in our troubles and distress, and looking to him for\ntemporal and spiritual blessings, for all needed good for time and\nEternity, is repairing to the throne of grace, that we may obtain\nmercy, and find grace to help in every time of need, or that we may\nprocure a supply of spiritual provision to aid us, in our journey\nthrough life, and to prepare us for everlasting rest. _Let us\ntherefore,_ says the Apostle, _come boldly to the throne of grace,\nthat we may obtain mercy, and find grace to help in time of need._\n_Calling upon the name_ of the Lord is the usual scripture-phrase for\nSTATEDLY looking to him as the fountain of light, of goodness, of\nwisdom, of mercy, and of power, by PRAYER, that we may obtain all the\nblessings, whether pertaining to the present or future world, which\nour circumstances and condition may render necessary. And we are to\ndo this, in all the ways of his appointment, and which reason\nsuggests as proper, whether public, social, or private. I say, which\nreason suggests as proper: for reason is given to us, to be\ndiligently improved in the things of Religion, as well as of the\nworld, in the concerns of our souls, as well as in our temporal\ninterests, and much more so, as our spiritual concerns are infinitely\nmore important than our temporal. To set aside reason in our\nenquiries about truth and duty, would be no less absurd, than to\nreject the light of divine revelation itself. Reason is a mortal foe\nto enthusiastic and visionary schemes of religion. And to deny its\nuse or office in things of a spiritual nature, is not only highly\nabsurd, but introductory to fatal delusions. He who will have nothing\nto do with reason in religion, is just prepared to admit any\nextravagance or error, whatever in doctrine and worship.----Reason\nand scripture never contradict each other. And with respect to the\n_stated_ duty of prayer as binding on all men, they are perfectly\nunited. Reason pleads for it. Scripture demands it. And that _stated\nprayer_ hath a happy influence on every christian grace--on every\nchristian temper--and on the whole of Religion has been generally\nallowed.\n\n_Calling upon the name of the_ Lord so as to be saved, includes the\nfollowing things; sincerity,--devout affection,--constancy, or on all\nstated seasons,--perseverance,--penitence,--and correspondent\npractice. The manner in which the duty is to be performed is of the\ngreatest moment. The temper of heart, with which we come to God, is a\ncapital part of the duty.--_Sincerity,_ therefore, is implied in\n_calling upon the_ name of the Lord so as to be saved. This stands in\nopposition to all hypocrisy, or mere formality. No doubt, many have\nno more than the mere form; and while pious words and expressions are\nuttered, and with seeming reverence and devotion, the heart bears no\npart in the whole, but is wandering with the fool's eyes to the ends\nof the earth; goes after its covetousness; indulges vain thoughts; or\nis unaffected and indevout. The most suitable, pertinent, and happily\nchosen words may be used, where there is no correspondence of\naffection. Such merely external performances, or bare lip-service can\nnever ascend with approbation to a holy and omniscient God, who\nsearches the heart and tries the reins of the children of men.\nExternal acts of piety, without any devotion of the heart, can be\nconsidered in no other light than as hypocrisy and form; and\nhypocrisy and outward show of religion are most severely reprehended\nby our Lord, in the words of the prophet Isaiah. _Ye hypocrites well\ndid Esaias prophecy of you saying this people draweth nigh unto me\nwith their mouths, and honoureth me with their lips, but their heart\nis far from me. But in vain do they worship me teaching for doctrines\nthe commandments of men._ Drawing nigh to God as his people, and\nhonouring him with our mouths, while the heart is far from him,\ncannot be pleasing to him. There must be the fervour and friendship\nof an upright heart. St. James, likewise, directs us, in our\napproaches to a holy God, to avoid all hypocrisy and insincerity, or\nheart-iniquity. _Draw nigh to God and he will draw nigh to you.\nCleanse your hands ye sinners and purify your hearts, ye\ndouble-minded._ We must not be double-minded, having one mind for\nGod, and one for the world. Our aim must be to glorify God. Our\nwarmest affections must centre in him, who deserves all love and\npraise, both of angels and men. We are told, in a most beautiful and\naffecting manner, by our Lord himself, in his conference with the\nwoman of Samaria, of the absolute necessity of sincerity and devotion\nof heart in all our addresses to the throne of grace, whether public,\nsocial, or private.--_But the hour cometh and now is, when the true\nworshippers, shall worship the Father in spirit and in truth: for the\nFather seeketh such to worship him. God is a spirit and they that\nworship him, must worship him in spirit and in truth._ All right and\nacceptable worship is in spirit and in truth. To worship God in\nspirit and in truth is to worship him in a spiritual manner. And a\nspiritual worship is a sincere, holy, and devout worship. To worship\nGod in spirit and in truth, is to worship him by the gracious aids of\nhis spirit, and with a sincere upright heart, or with a devout temper\nof mind. To suppose that the only true and spiritual worship of the\nDeity, is in the hidden recesses of the soul, is not only a gross\nperversion of our Saviour's words, but to reject all worship of him\naltogether. To affirm that all true worship is to be performed in the\nsecrecy and retirement or silence of the soul is to exclude all idea\nof worship, to deny that man is what he is, composed of body and\nsoul, a material and immaterial part.--_Calling upon the name_ of the\nLord so as to be saved is therefore worshipping him in spirit and in\ntruth, or a devout frame of mind. All our religious duties, indeed,\nin order to meet with the divine acceptance and approbation, must\nflow from sincerity of heart.----\n\n_Again, calling upon_ the name of the Lord so as to be saved, is to\nworship him with _affection_ and _reverence._ When we draw near to\nGod, his dread should fall on us and his excellency make us afraid.\nAll right homage paid to him, is accompanied with reverence and Godly\nfear. The affections of the soul must correspond with the solemnity\nand importance of the duty performed. When we commune with God in\nprayer, we should stand in awe and sin not. In our petitions,\nsupplications, confessions of sin, thankful acknowledgement of\nmercies, and adorations we ought to feel the deepest reverence and\nwarmth, or fervour of affection. The attention should be composed,\nthe thoughts collected, the affections engaged, and the whole soul\nsolemnized. The words spoken are to be accompanied with devout\nexercises.--All the divine glories are to be revered. High, exalted\nand reverential thoughts of the Majesty of heaven and Earth, the\ngreat object of adoration and religious praise, are to be\nentertained. Before him angels bow. The homage of the heavenly world\nis paid with all lowliness and reverence. The blessed inhabitants,\nthousands and ten thousand times ten thousand, all stand before the\nthrone, and in all the ardour, purity and sublimity of heavenly\nworship, cry holy, holy, holy, is the Lord of hosts, the whole earth\nis full of his glory. _Who should not fear thee,_ O Lord, _for thou\nonly art_ HOLY is the language of celestial adoration. How can that\nmind, which has a proper sense of the infinite greatness and infinite\nMajesty of God, help being filled with the highest reverence? He is\nthe king immortal, eternal, invisible. He dwells in light\nunapproachable and full of glory. He is the blessed and only\nPotentate, gracious, merciful, slow unto anger,\nlong-suffering--forgiving iniquity transgression and sin, but will by\nno means clear the guilty. The heavenly arches resound with his\npraises. The temple of the universe is filled with his presence. All\nnature exhibits his glory. This is that which he hath said, he will\nbe had _in reverence by all them that draw near to him: and will be\nsanctified by all the people._ If the affections of the heart do not\ngo up to heaven, with our petitions and supplications, they will be\nall in vain. _Let us,_ says the prophet Jeremiah in his lamentations,\n_lift up our hearts, with our hands, unto God in the heavens._ There\nmust be the internal homage of the heart, as well as external. Both\nare necessary. Both must go together--Again--says the Apostle Paul,\n_I will therefore that men pray every where lifting up holy hands\nwithout wrath and doubting. Holy hands_ and without _wrath and\ndoubting_ imply the affections and reverence of the heart:--having no\nmalice or bitter passions toward fellow worshippers.--We are\ndirected, in the Epistle to the Hebrews, in this manner, _Let us have\ngrace whereby we may serve God, with reverence and godly fear._ Deep\nreverence and pious fear are requisite in all our addresses to a\nprayer hearing God. We are, moreover farther commanded not to be\n_slothful in business; but fervent in spirit, serving the\nLord._--Fervour and warmth of affection should attend, therefore, all\nsupplications to the throne of grace. A really pious and devout heart\nis the chief ingredient in all acceptable worship.\n\nAnother particular necessarily implied, in _calling upon the name_ of\nthe Lord so as to be saved, is _constancy,_ or doing it on all\n_stated_ seasons and proper occasions. He who objects against the\n_stated_ worship of God on proper seasons, really discards all\nworship. The rule of worship is the divine word, and not any supposed\ninternal impulse on the soul. We cannot know HOW or WHEN to worship\nGod, but by his word. And internal, separate from external homage, is\nnot sufficient. The whole man must bow before the God of the whole\nearth. To present ourselves _statedly_ before him, is only to offer\nhim that homage which reason and nature demand. As the good man is\nsaid to be sanctified throughout in soul, in spirit and in body; so\nit is but fit, in the very reason and nature of things, that he\nshould render unto God homage in all these respects. There must be\noutward reverence and composure, and proper expressions of the inward\nfervors of the mind. We are to give others proofs that we worship\nGod. We are to glorify him by social and public prayer. All creation\nas it were, the heavens over our heads, and the earth on which we\ndwell, _silently_ worship its glorious author. By men the praises of\ncreation should be rendered _vocal._ As a Priest in the temple of the\nUniverse, he is to present prayer and praises to the almighty\nArchitect. Shall he be dumb in praising his God, like the _mute fish_\nthat can only mean his praise? What was the faculty of speech, which\nso distinguishes man from all the brutal world, given to us for? Why\nwere we made with social powers? was it not, that we might _jointly_\nhonor, by prayer the Maker of our frame? If so, there must be STATED\nSEASONS for such divine and heavenly employment. Every work and\npurpose under the sun must have a _stated_ season. And the more\nimportant the work, the greater the need for a fixed season, in which\nto perform it. If God is to be served at all, there must of necessity\nbe certain _fixed seasons_ in which to serve him. He would not\ncommand us to serve him, and allow no fixed time for his service. He\nis the God of order and not of confusion. He will have every thing\ndone decently and in order. So important and heavenly an employment\nas that of worshipping and serving him, above all things, must have\n_stated_ seasons. To deny any _stated_ seasons of worship, is to\nrebel against reason, scripture, and common sense. Every body, of\ncommon sense, knows that if an important work be assigned us to\nperform, there must be a proper time fixed upon in which to perform\nit. We are not to consult our own feelings or inclinations, as to the\nseasons of worship, but when the _hour_ of prayer comes, that is, the\n_stated_ and fit seasons, we must engage in it, and prepare our\nhearts to seek the Lord; depending on the assistances of divine\ngrace; knowing that the preparation of the heart and answer of the\ntongue in man, are both from the Lord. The great original law of\nworship, is _Thou shalt worship the Lord thy God, and him only shalt\nthou serve._ All intelligent creatures are bound, by the most\npowerful of all ties, to do this. All men, wherever they dwell, are\nobligated by Creation, to serve the Creator in all the ways, in which\nthey are capable. Preservation in being lays also a solemn bond upon\nthem. The relation of creatures to a Creator does the same. All the\nglorious excellencies of the divine character make it an\nindispensable duty to pay him honour divine. Indeed, the adorable\nattributes of God bind us to worship and serve him. And it is as\nplain, as any point in moral duty, that there must of necessity be\n_stated_ seasons, therefore, of worship. Under the law, by God's own\nappointment, were the _morning_ and _evening_ sacrifices. Nature\nherself fixes upon these seasons. The sun in the firmament teaches us\nthe same lesson. The pleasing succession of day and night points out\nthe _seasons_ for family and secret worship. And the Institution of a\nchristian sabbath, specifies the _stated_ periods of public worship.\n\nBesides these _stated_ seasons appointed and determined by nature and\nscripture, there are other fit and proper occasions, as Providence\nmay order and overrule things, by either favors or frowns, whether\npublic or private, personal or relative. Upon all _fit_ occasions, as\nwell as _fixed_ and _stated_ seasons, our prayers are to ascend to\nthe Almighty ruler of the Universe.--We are to acknowledge him, in\nall our ways. But we cannot acknowledge him as a prayer-hearing God,\nwithout actually praying to him, in all his appointed ways. We are to\nown him, as a prayer-hearing God, as well as an omniscient,\nomnipresent, omnipotent, merciful, glorious, holy, and bountiful God.\nAnd no man can devise any way of acknowledging him as a\nprayer-hearing God, but by actually applying to him, _statedly,_ in\nprayer. That he is a prayer-hearing God, we are expressly assured, in\nthese remarkable words: _O thou that hearest prayer, unto thee all\nflesh shall come._\n\nIt may be, further, observed that _stated_ seasons of calling upon\nthe name of the Lord, are essential parts of the duty of worshipping\nand owning him. Without _stated_ seasons the duty will die away, and\nwither, like a plant when the root is materially injured. If man have\nno _stated_ seasons to worship God, he will either wholly omit, or\ninfrequently practice the important duty, indeed, one of the most\nimportant, of human life and of all Religion, or he will negligently\nor carelessly perform it. In the very reason and nature of the case,\nthere must be, therefore, _stated_ seasons of worship, stated seasons\nfor public worship, stated seasons for family worship, and stated\nseasons for secret worship. To have no stated seasons, will, in the\nend, be to reject the duty altogether. In regard to the support of\nanimal life, though the appetites of hunger and thirst be given as\ndirectories, still mankind in general have found it necessary, to\nprevent intemperance and to preserve health to have _stated_ seasons\nfor partaking of food. But in regard to the spiritual life, the\npreservation of religion in the soul, how much more necessary to have\n_stated_ seasons for the performance of prayer, which is essential\nnot only to the flourishing state of religion in the soul and in the\nworld, but to its very existence. Such alas! is the deplorable\ncorruption of our nature, that if we will only worship God, when our\ninclinations direct, or some supposed internal whispering in the\nrecesses of the soul, that we shall SOON FORGET all our obligations\nto him, who is our Maker, Preserver, and bountiful Benefactor. He who\ndenies the _stated_ seasons of worship cannot be considered, in any\nother light, than the enemy of all religious adoration and homage.\n\nThere must, also, be _perseverance_ in calling upon the name of the\nLord, as well as _stated_ seasons, in order to be saved. Perseverance\nis necessary in order to be successful. It demonstrates sincerity. It\nevinces engagedness. As to worldly good, perseverance and patience\nwill work wonders. The diligent hand maketh rich. What wise and great\nachievements have ever been accomplished without perseverance? Would\nwe succeed in our wishes to obtain and secure temporal felicity we\nmust hold on our way. In religion the direction is to go on from\nstrength to strength, to add one degree of grace to another, to be\nfaithful unto the death, would we receive a crown of life. And\nperseverance in calling upon the name of the Lord alone proves our\nbeing in earnest.\n\nTo perform the duty only for a short space or infrequently, to begin\nthe practice of it, and then omit it is a fatal symptom of hypocrisy.\nHypocrites never persevere in calling upon God, in a serious and\ndevout manner. It is the observation of an eminent Divine, \"that\nApostacy begins in the omission of prayer.\" As the source of all\nirreligion and wickedness is forgetfulness of God, and not setting\nhim before us; so the first sign of a man's being disposed to\nreligion and the service of God is betaking himself to prayer;\n_behold he prayeth._ And as a religious concern first shows itself in\nprayer, so the first symptom of declension, the first step to\nApostacy is the neglect or careless performance of it. Speaking of\nthe hypocrite, it is said, in the book of Job, _Will he always call\nupon God?_ As much as if it had been said, it is a mark of the\nhypocrite that he will not continue to call upon God. He will omit\nit. He will pretend excuses for the neglect of it. He will profess to\ndisbelieve the obligation of _stated_ worship. Or he will attend only\nto the duty, in times of trouble and affliction, or under some\nawakening Providences.\n\nWe are commanded to persevere in the duty. _And he spake a parable to\nthis end that men ought always to pray and not to faint._ Men are\nnever to relinquish the practice of devotional duties, under any\ntemptation or pretext. They are to be continued as long as life\ncontinues. While life and breath last, our prayers or devotional\nexercises are to be attended upon, at the stated seasons. The Apostle\nspeaks of rejoicing in hope, being patient in tribulation,\n_continuing instant in prayer. To be instant in prayer_ is to attend\nupon it, in all proper ways, and upon all fit occasions, and also to\nbe fervent in it. And to _continue instant in it_ is to persevere in\nthe practice of devotional duties as long as it shall please God to\nprolong our probationary existence. He who relinquishes or\ninfrequently attends upon prayer is either in a delusion, or in an\nunconverted state, whatever may be his pretext. A really good man who\nhas experienced a work of renewing grace on his heart, cannot long\ndeny or omit _stated_ devotional exercises. For prayer is the very\nbreath of the new Creature. It is recorded of St. Paul as soon as he\nwas converted, _Behold he prayeth._ This is equally true of all\nregenerated persons. They will be punctual and constant in their\naddresses to heaven, at the _stated_ seasons. You cannot keep them\nfrom the throne of grace. They would not be hired to keep from it,\nfor immense treasures, or even worlds. The holy heart will no more\ndrop the duty of calling upon the name of the Lord STATEDLY than it\nwill cease breathing. It is a delusion to relinquish so important a\nduty as _stated_ prayer, in its various forms, because we may have\nheretofore been insincere or indevout, careless or formal in it. That\nspirit, which leads any to undervalue or to neglect prayer--to deny\nor turn away from the due seasons or methods of it, is not from\nheaven, but is the spirit of error and impiety. Only hear how plain\nthe scripture is on this point. _Pray,_ says the Apostle to the\nChristians at Thessalonica, _without ceasing_: that is, continue and\npersevere to the end of life, in calling upon the name of the Lord:\never maintain a devotional frame of mind: pray on all proper\noccasions and fit and _stated_ seasons. Again--says he, _pray with\nall manner of prayer._ This, in all reason, must include every kind\nof prayer, public, social and secret. What, can we comply with this\nexpress command, and yet neglect family-worship in our houses--or\npublic _stated_ worship on the Lord's day--or religious retirement?\nNo words can enjoin _stated_ family worship, if these do not. He who\ncan deny family religion or prayer, in the face of this passage of\ninspired truth, must have a wonderful talent at perverting scripture,\nand wilfully close his eyes upon a light, which nothing, but high\ncriminal prejudice, can prevent our discerning.--The happy influence\nof calling upon the name of the Lord, _statedly,_ morning and\nevening, in our dwellings is indeed very great. \"While a desire of\nimitation is confessedly a strong principle of action, one bright\ndomestic pattern, in a person of superior character and authority, in\ncalling his family to devotion, every morning and evening, will have\nmore effect upon all beneath and about him, than a thousand dry\ninstructions.\"--I shall here take leave to repeat some weighty and\njudicious sentences from an excellent and pious Author. \"If,\" says\nhe, \"you neglect the duty of family prayer it will encourage and\nauthorize their neglect. They may omit it in their families; and\ntheir Children's, Children may omit it; so that perhaps before the\nend of the world, there may be hundreds, and even thousands,\ndescended from you, who have in effect learnt irreligion and impiety\nin your houses, and from your example; or at least have never learnt\nreligion there. Yea, perhaps, Christ when he cometh to judgment, may\nfind some of your descendants among the wicked, who shall be _burnt\nup as stubble_; and their wickedness and misery may be traced up as\nhigh as your neglect of family worship, and be in some degree,\ncharged to your account. Now, can you say this is not probable? And\nif it be probable, is it not very shocking? You had a thousand times\nbetter have your families beggars, than leave them enemies to God and\nstrangers to prayer. Whereas by a faithful care in this duty, you may\nleave a sweet savour behind you; a _praying seed,_ that shall be the\nsupport of religion in every future age, and your joy and crown of\nrejoicing at the appearance of Jesus Christ. I firmly believe, there\nwill not be a heavier article in any man's charge at the great Day,\nthan this, that he _cut off the entail of religion in his family_;\nsuffered it to die in his hands, after it had been conveyed down to\nhim by his pious ancestors; and left an ungodly Seed to be the\nreproach of Christianity, and spread impiety and irreligion through\nall succeeding generations to the end of the world.\" But the careless\nomission, in point of heinous guilt, is not to be compared with the\nwilful denial of family-worship. What can we think of those, who upon\na pretended internal impulse or principle, deny and vilify the duty,\nand exert all their efforts to induce families to discontinue the\npractice of it? They are given up to strong delusion to believe a\nlie. What a bitter enemy to religion is that man who denies it to be\nduty, and refuses to call upon _the name_ of the Lord in his\ndwelling! Even were the evidence of the duty of family worship, much\nweaker than it is, we should suppose every good man would _statedly_\nperform it; because such a high privilege, and happiness.--Calling\nupon the name of the Lord so as to be saved, is doing it\nperseveringly--in all the ways appointed, in God's holy word, in\npublic--in the family--and in secret.\n\nIt may be, added, with evident propriety, that _calling upon the name\nof the Lord so as to be saved,_ implies doing it, penitently,\nbelievingly, and through the mediation and atonement of the son of\nGod. Without true penitence, or godly sorrow, without a Gospel\nfaith--without offering all our desires and requests to heaven in the\nname of Christ, we cannot be saved. What are the sacrifices of\nGod--such sacrifices as he will be well-pleased with and own! The\nsacrifices of God are a broken spirit; a broken and contrite heart,\nhe will not despise.--To whom does he look with a propitious smile?\nTo the humble--the penitent--the believing--the poor and contrite in\nspirit. We are to seek the Lord while he may be found--to call on him\nwhile he is near. We are to ask in faith. We must go to a\nprayer-hearing God in a believing manner.--We are to seek the needed\nblessings, both temporal and spiritual, in the name of Christ. _And\nwhatsoever ye do, in word or deed, do all in the name of the Lord\nJesus, giving thanks to God and the father by him._ All our\nprayers--petitions for mercy--confessions of sin--and thanksgiving\nmust be in his name, on his account, and through his sacrifice and\nmediation. Our father who is in heaven, can hear us only through him.\nThe prayers of faith will be heard--and when heard, answered in that\ntime and way, which, upon the whole, shall be best, most for the\ndivine glory and our good. In all our wants and distresses divine\nfavourable interpositions may be hoped for, if sought in faith. Our\nLord himself says, _Whatsoever ye shall ask in my name believing, ye\nshall receive_--receive in such a manner--and such measures--and at\nsuch times, as infinite wisdom sees meet; if not the very identical\nor individual mercy sought, still what, all things considered, is\nbest. Christ, farther, informs us in regard to the duty of prayer in\nthese most encouraging words, _Whatsoever ye shall ask in my name,\nthat will I do, that the Father may be glorified in the son._--Again,\n_If ye shall ask any thing, in my name, I will do it:_ that is, all\nyour prayers shall have a gracious audience and acceptance. That\nshall be done for you, by a wise and merciful God, which shall be\nmost for his glory and your good, though, at present, painful to you,\nor even ever so contrary to your wishes or hopes.----\n\nTo call upon the name of the Lord so as to be saved is then to call\non him, in deep repentance--unfeigned Gospel-faith--and through the\nmerits, righteousness, and mediation of his ever-well beloved son.----\n\nFinally, _calling upon the name of the Lord so as to be saved_ is to\nwalk and conduct agreeably to our prayers. He who goes to the throne\nof grace in a right manner, and so as to be accepted by a gracious\nand holy God, will live and converse, in a virtuous, prudent, and\nmeek way: that his practice and prayers may not contradict each\nother. No one can be sincere or in earnest in his devotional\nexercises, who does not aim to live accordingly. To pray fervently\nfor the pardon of sin, and not to be sorry for our offences is\nabsurd. To implore of God his grace to sanctify us, and not to use\nall the means of sanctification, is to trifle. To ask for his\nrestraining power to preserve us from vice and temptation, and at the\nsame time, to indulge ourselves in sin, and go in the way of\ntemptations is hypocrisy. To implore the gracious aids of the holy\nGhost to purify our souls, to enlighten our understandings--to subdue\nour stubborn wills--to enable us to cultivate the benevolence,\nmeekness, and humility--the peaceableness, forgiving, condescending\ntemper of Christianity, and not, at the same time, endeavour to act\nup to those glorious principles, is to show that we are but feigned\npetitioners for the blessings we devoutly crave. It is essential to\nall acceptable prayers, that we live according to them. To supplicate\nthe throne of grace to have all sin subdued in us, and not to take\nall possible care to avoid all the occasions and ways of sin is but\nmockery. When we seek to God for his grace and power to convince\nus--to sanctify us--to reclaim us from our sinful wanderings--to\nguard us from false principles--to remove prejudice from us--to build\nus up in holiness and faith unto his heavenly kingdom--to enable us\nto do all his will, to submit to his government--to comport with his\nProvidential dispensations, we are to improve all our best endeavours\nto live and act accordingly. Can he be pleased with any prayers,\nunless the deportment and conduct be answerable, in the supplicants?\nThe prayer of the upright is God's delight. The sacrifice of the\nwicked is an abomination to him. If we love vice, and live in the\ncommission of known iniquity, our prayers, however many we make, or\nhowever long, or seemingly devout, cannot be pleasing to a holy and\nsin-hating God. The Psalmist says, _If I regard iniquity in my heart,\nthe Lord will not hear me._ Such as are\nimpenitent--unbelieving--profane and vicious God will not own and\ngraciously hear, though they offer many and long prayers to him. We\nmust act agreeably to our petitions for mercy, if we would be saved.\nNone can be saved, who will not statedly call upon the name of the\nLord, as they are able: and, at the same time, practice according to\ntheir prayers. An unholy person cannot be saved while such. A\nprayerless person cannot be saved as such. To omit stated prayer, in\nits various forms, ALLOWEDLY, is to bar against ourselves, the gates\nof heavenly blessedness. It is to thrust ourselves out of the kingdom\nof glory. It is to plunge ourselves into misery. That our hearts and\npractice must correspond with our prayers, in order to meet with the\ndivine acceptance, or be graciously answered, is plain from the\nfollowing passages of Scripture.--_And whatsoever we ask, we receive\nof him, because we keep his commandments, and do those things that\nare pleasing in his sight.--If any of you lack wisdom, let him ask of\nGod, that giveth to all men liberally, and upbraideth not: and it\nshall be given him. But let him ask in faith, nothing wavering: for\nhe that wavereth is like a wave of the Sea, driven with the wind and\ntossed. For let not that man think that he shall receive any thing of\nthe Lord.--Now we know that God heareth not sinners, but if any man\nbe a worshipper of God, and doth his will, him he heareth.--If ye\nabide in me, and my words abide in you, ye shall ask what ye will,\nand it shall be done unto you.--Then shall ye call upon me, and ye\nshall go and pray unto me, and I will hearken unto you. And ye shall\nseek me and find me, when ye shall search for me with all your\nheart.--The Lord is nigh unto all them that call upon him, to all\nthat call upon him in truth.--Lord thou hast heard the desire of the\nhumble: thou wilt prepare their heart, thou wilt cause thine ear to\nhear._ Many more texts, which speak the same language, might easily\nbe collected. But these are deemed amply sufficient to convince every\nmind which can be convinced at all, that our hearts and lives must\ncorrespond with our prayers--must be of the same tenour or the latter\nwill not be heard, or the blessings implored, be granted, or the\nmercies sought, be imparted.--Thus have I considered the condition of\nsalvation, specified in the text, _calling upon the name of the\nLord;_ or that stated prayer is a duty binding on all men.\n\nCalling upon the name of the Lord is the common language of scripture\nfor addresses to the mercy-seat of God by prayer, in all its forms,\npublic, social, or secret. One must be included as well as the other.\nAll must be equally included. For if we may lawfully shut out one, we\nmay the others, with as much propriety. When such general expressions\nare employed, in the sacred writings, the only just and true way of\ninterpreting them, is to extend them to all the parts or branches of\nthe duty enjoined;--and _farther,_ none can rationally hope to enjoy\nthe blessings promised, unless they perform, in its true meaning and\nspirit, the condition upon which the blessings or good promised, are\nsuspended. Thus, if we would be saved, we must call upon the name of\nthe Lord, according to the true meaning, extent, and spirit of this\nduty. And all that do, shall be saved. There will not be one\nexception. God's word of promise is sure; never will fail. If we\nperform the condition as required, the event--our salvation is as\ncertain, as the word of God can make it.--\n\nIt may be subjoined, here, before we close the discourse, that\ncalling upon the name of the Lord, may include a sincere engagement\nin the whole of Religion--not the duties of piety and devotion\nonly--but of sobriety and righteousness and service of God, in an\nupright manner, believing his truths--studying his will--obeying his\nlaws, comporting with his Providence--and living as his obedient\nchildren.----\n\nAs the conclusion of the whole, we cannot but be highly delighted\nwith the easiness of the terms of salvation. They are as easy as they\ncould be consistent with the law, character and attributes of the\nSupreme Being; as they could be, and be compatible with his holiness\nand sovereign mercy.--Herein, the wisdom and the goodness of the\nMaker of all things shine with a conspicuous Lustre. He always acts,\nindeed, with the highest wisdom, and with perfect benevolence. He\nrequires of us only what is reasonable to be required. And the\nreasonableness of the Christian system is among the most satisfactory\nand powerful evidence of its truth and divinity.--It is divine in its\nnature--pure in its laws--rich in its promises--plain in its\nduties--pleasing in its hopes--sublime in its prospects--supporting\nin its consolations--grand in its offers--and in its rewards,\nglorious beyond all that can be imagined in the perfect state.--We\nare to call upon the name of the Lord, in a right and pious manner,\nand be saved.--And to this duty of calling upon the name of the Lord\nwe are bound by the strongest of all ties--by our creation--by our\npreservation--by our redemption--by all the favours of Providence--by\nour dependence on God--by his glories--by his goodness--by his\nomniscience--by his omnipresence--by his faithfulness--by our own\ninterest--by our innumerable wants, for soul and body, for time and\nEternity. And may we be saved, if we will do it, in that manner, in\nwhich we ought?--Certainly we may. And could we desire mercy upon any\nlower condition?--If we murmur and complain of this, we discover the\nbasest and vilest temper: and deserve everlasting exclusion from the\nblissful presence of a holy and gracious God. We must be speechless,\nif condemned FOREVER.\n\n\n\nDISCOURSE V.\n\n----------\n\nThe duty of public worship, and its beneficial tendency.\n\nMATTHEW iv. 10.\n\n_Then saith Jesus, get thee hence Satan, for it is written Thou shalt\nworship the Lord thy God, and him only shalt thou serve._\n\nIt is becoming fashionable not only to disesteem, but to speak\nlightly of the worship of the supreme Being, the fountain of all\nexistence and blessedness. It is to be deeply regretted, that, by\nmany his name is profaned, his sabbaths disregarded, his ordinances\nneglected, and all worship of him habitually omitted. Nay, it is even\nwith one class of people, whose number is not inconsiderable, growing\ninto a maxim, or kind of aphorism, that all Religion consists in\ndoing right between man and man, in promoting the temporal welfare,\nthe order, and best civil good of society. This is openly affirmed by\nmen who pretend to clearness of thought, eminence of abilities, and\nextensive reading; and echoed by their admirers and imitators. They\nearnestly contend that Moral Virtue, or doing good to man is the most\nacceptable offering to the divine Being, and not only the most\nacceptable, but the only rational and acceptable worship, which can\nbe performed by us to our Maker, Preserver and Benefactor. Having\ngone this length, they are compelled to take one step more, and to\nassert that all other Worship, or what have usually been called\nexercises and acts of Piety, are of no worth, are mere superstition\nand folly, fit only for the vulgar, or to amuse the uninformed and\nunenlightened. They forget not, at the same time, to remind us, that\nthis superstition, as they term it, is nursed by an interested and\nmercenary Priesthood. But the fact is, that a system of Religion,\nwhich leaves out the duties we owe to God, is an essentially\ndefective system: and no man of reflection and discernment, who is\nnot a disbeliever in the divine Excellence and revealed religion, can\nadopt it. For men of thought and good capacities to deny or object\nagainst the duties, due from us to the FIRST CAUSE OF ALL THINGS, is\nquite unaccountable, provided they, at the same time, pretend to give\ncredit to any religion at all. But what is still more strange is,\nthat any who pretend to love and fear God, should yet deny all stated\nworship of him, whether public, social or secret, and refuse to\nengage in any duties of devotion, until moved or impelled thereto by\nsome supposed inward impression. This, all must see who exercise\ntheir reason, is in effect to deny, and virtually to renounce all\ndivine worship.--And whatever such may profess or declare, so it is,\nhas been, and always will be judged, by all rational men.\n\nA greater service, therefore, cannot be done to the true and\nspiritual Religion of Jesus Christ, to morality, to order, to virtue,\nand the happiness of the Community, than to explain and urge the\nobligations, advantages, and importance of stated public worship.\nThis is now proposed. The low condition of Religion and the existing\ncircumstances of our Land, have induced me to enter, at this time, on\nthis great, useful, and essential subject. It is a subject often\nindeed discussed. Many excellent discourses and treatises have been\nwritten upon it. It is a CAUSE, which hath been pleaded by learned\nand eloquent advocates, and of such merit in itself, as to deserve\nall the defence, which can be given to it, by its ablest friends. I\nwould contribute my _mite_ to place it in an advantageous and\ninviting light, hoping my exertions may not be altogether unavailing.\nMay that gracious and merciful God, whose we are, and whom we ought\nto serve, smile on this attempt to recommend to all, _stated public\nworship,_ the honours of his name!\n\nIn the progress of these discourses, what is intended is to evince\nthe duty. And then illustrate the beneficial tendency of public\nworship.\n\nThe first thing proposed is to evince the duty of public worship.\nWhat is now before us it to prove, by plain arguments from reason and\nscripture, that all people are under obligations to worship, in a\nstated public manner, the Deity, such obligations as cannot be\nviolated without the highest criminality. _Thou shalt worship the\nLord thy God and him only shalt thou serve._\n\nThe occasion of our Saviour's mentioning this great original law of\nworship, which is binding on all intelligent Creatures in all worlds,\non one as much as another, was the attempt of satan to persuade him\nto pay divine worship to himself. For the trial of our Lord's Virtue,\nthis enemy of God and man was permitted to tempt him, during forty\ndays of miraculous fasting, in the wilderness of Judea. The\ntemptation was conducted with wonderful art and address. The ability\nand experience of the tempter were called forth. In the progress of\nhis assault, and as his last effort, he endeavors to excite within\nthe innocent bosom of the Son of God, the sinful emotions of ambition\nand pride. For this purpose, he makes the greatest and most splendid\noffers of temporal honor and grandeur, shewed him while on the\npinnacle of the temple, all the kingdoms of the earth and their\nglory, (pourtrayed, no doubt, on his imagination,) and promised them\nall to him, provided our Lord would fall down and worship him, or pay\nhim that service and those acknowledgments which were due to the one,\nonly, living, and true God; and which could not be paid to any mere\nCreature, however exalted, without being guilty of gross Idolatry.\nBut the snare, though most artfully laid, and managed with dextrous\nskill, was in vain. The temptation did not succeed. Our Lord was\ninvulnerable. Though there was no sin in him for the temptation to\nwork upon, yet the more holy and pure his nature, the more afflicting\nand disgustful must the temptation have been. He replies, as in the\ntext, with pious indignation. _Then saith Jesus, get thee hence\nSatan, for it is written, thou shalt worship the Lord thy God, and\nhim only shalt thou serve._ He most pertinently and beautifully\nappealed to, and cited scripture, as our SUPREME GUIDE, or PRIMARY\nRULE by which to regulate all our conduct, to repel the solicitations\nof the subtle tempter. Hereby he put an honor on the written word of\nGod. And he has left us an example, whenever we are harassed with\ntemptations, to go and do likewise. Perfect as he was, in moral\ngoodness or innocence, he repaired not to any internal directory, as\nthe primary guide, but to the written word of God, as the alone and\nsupreme directory. And here, in the text, he lays down the GREAT\nMORAL LAW relating to our duty to our Maker. And what he delivers is\nas plain and peremptory a commandment as any that can be delivered.\n_Thou shalt worship the Lord thy God, and him only shalt thou serve._\nWe may offer religious homage and praise to no other. If we do, we\nare Idolaters. We must worship and serve the one true God. He does\nnot wait to know whether his rational creatures be willing to worship\nhim, or whether they fancy that they have an INWARD PROMPTER to tell\nthem when to worship, or how to worship him. He does not allow them\nto postpone his worship, till they think the spirit moves them to\nattend upon it. Because they may be awfully deluded here. For it is\nimpossible for man, utterly impossible, to know whether he be not\nmistaken about the movings of the sprit, at the moment. We have a\nsure rule. The commandment is as express and peremptory, as words can\nmake it. _Thou shalt worship the Lord thy God, and him only shalt\nthou serve._ The great sovereign of the Universe, the Almighty maker\nof heaven and earth issues out his Mandate. It is absolute and\nunconditional. It is suspended on no condition whatever. It is not,\nTHOU SHALT WORSHIP the Lord thy God, provided you be willing,\nprovided you feel disposed, provided you think it best, provided you\nfancy the spirit moves you to it. Such provisos would nullify and\nvacate the Commandment altogether. Are we thus at liberty to render\nthe laws of God null and void, or of no effect? Woe unto that man, or\nbody of men, who undertake thus to modify and tamper with the law of\nGod, under any pretext whatever. It is at our peril to disobey, or\nput off, or omit to comply, with this great moral law of heaven. If\nwe pretend to any superior rule, we presume to legislate for\nourselves, and are wise above what is written. Man's inventions are\nnot to be put in the place of, or to supersede the express command of\nGod, relating to his worship.\n\nBut how far doth this great moral law of worship extend? How much\ndoth it include? All who have common sense cannot but know that the\nright way of interpreting an absolute and unconditional law is to\napply it to all that, to which it is, or can be applicable. According\nto this rule of interpreting, the law now under consideration reaches\nto all men, of all ages and nations. It binds all rational creatures,\nin the whole universe of the almighty, angel and men, one as much as,\nand as fully as another, without one exception or limitation.\nWherever any rational creature or moral agent can be found, in\nheaven, on earth, or in any part of universal nature, there this law\nextends, and binds him eternally and unchangeably.\n\nFurther, it is obvious to remark, that this law embraces all the\nways, times and seasons of worship. It is impossible but that it\nshould comprehend them all, one as much, and as fully as another,\naccording to the nature and circumstances of the case. We are bound\nforever, eternally, and unalterably to worship God, in all the ways\nof which we are capable, and at all fit times and proper seasons, in\na public, in a social, and in a private manner. For you will be\npleased to observe, that this law of worship comprehends one duty of\nit, as much as another. It comprises indeed all the branches of it\nequally. It bids us worship and serve the Lord our God, in all his\npublic Assemblies,--in our houses--in our closets--on all other fit\nand proper occasions or stated seasons, constantly, perseveringly,\nwhile life and breath and being last. For if we say it doth not bind\nus to pay devotion and adoration, gratitude and religious praise\nstatedly in our Families, we may, with equal justice, say it doth not\nbind us to offer homage to God in religious retirement, in our\nclosets. We may, also, say it includes not stated public worship. And\nthen we may proceed one step further, and say it binds us to no\nworship at all. To say it only binds us to worship God, the author of\nevery mercy WHEN and HOW we may fancy the spirit moves or impels us,\nwe say as much as that we will be _our own judges,_ whether we will\never offer ONE PRAYER to the fountain of life and glory, the king,\nimmortal, and invisible, or not: that is, we arrogantly assume the\npower to legislate for the Deity--to alter--repeal--and modify his\nlaw of worship as we please--or as our own fickle and perverse\nimagination suggesteth. This in effect is to ascend the Throne, to\ntake the work of legislation out of God's hands into our own.--What\ndaring impiety and presumption!--What ignorance and wickedness are in\nthe heart of man!\n\nWith evident propriety might we attempt to establish from the text\nthe duty of the stated worship of the supreme Being, in all its\nforms; but in the subsequent reasonings, our attention will be\nprincipally confined to stated public worship to be constantly\nattended upon, on all God's holy sabbaths. The arguments however to\nevince this to be an indispensable duty, when we are able to attend\nupon it, at least many of them, will apply with equal force to prove\nthe duty of social and secret worship; that is, we are indispensably\nobliged, to worship God, statedly, in our families, and in our\nclosets, as well as, in his SANCTUARY.\n\n1. The very reason and nature of things may convince us that God is\nto be publicly worshipped by his reasonable Creatures. Public worship\ncomprehends, in general, solemn prayer, religious praise, and pious\ninstructions. An essential part of public worship is stated and\nsolemn prayer, preferring unitedly petitions for both temporal and\nspiritual blessings to the Throne of grace, devoutly imploring the\nfree and full remission of sin, and gratefully recognizing the\nreceipt of past mercies. Where there is no prayer offered to him,\nwho, in gracious condescension, hath stiled himself the hearer of\nprayer, there is consequently no worship. Now had we no knowledge of\nRevelation, or suppose there never was any, we contend, that the\nlight of reason would be sufficient to convince us that the public\nworship of the Deity is an indespensable duty. That homage from us is\ndue to the one Supreme Being seems to be a very obvious dictate of\nreason. For if he exist at all, and be necessarily what he is, from\nEternity to Eternity, his existence ought to be noticed by us, in a\nbecoming manner, not only meditated upon, but reverentially\nregarded--regarded with adoration and praise. He is in himself\ninfinitely glorious and transcendently excellent, and of course, must\nbe worthy of all love, esteem, and obedience. Rational creatures, are\nbound, by the intelligent nature with which they are endowed, to pay\nthe Author of their existence, all the homage of which they are\ncapable, and all those acknowledgements of gratitude, praise, and\naffection for which they were formed. That they are made capable of\nknowing, loving, fearing, and serving God cannot be disputed; and\nnever was disputed. If capable of worshipping the Father of our\nspirits and former of our bodies, they are bound to do it. The very\nrelation we stand in to him, obliges us to honour and serve him. In\nthe very nature and necessity of the case, certain relations subsist\nbetween the Creator and Creature. It is impossible that these should\nbe dissolved. They will necessarily continue, in full force, as long\nas the created nature continues. Whatever changes it may undergo,\nthere can be no dissolution of these relations. They cannot but\nremain to all eternity, if the created rational nature be to continue\nforever. And that it will, is highly probable from reason, and the\ninstructions, which can be collected from the best and wisest\nresearches of philosophy, and is fully revealed in the Gospel, in\nwhich life and immortality are brought to light. As long, then, as\nthe rational Creature exists, so long the relation he stands in to\nGod, as his Creator, lawgiver, sovereign, preserver--beneficent\nparent, governor, and judge, will continue. So long, consequently,\nthe obligation to pay all possible adoration and praise, fear and\nreverence, gratitude and love to him, will continue. We cannot get\nclear of this obligation. Our crimes or follies, however great cannot\nannul it. We may as well think to change heaven and earth, as to\nchange this obligation. He that made us and preserves us, certainly\nhath a right to challenge from us, all the service we can render unto\nhim. For on account of the infinite glories of his nature he must be\nworthy to receive from us, the affections of our hearts, the praises\nof our tongues, and services of our lives.\n\nAnd to render unto him the glory and honour due unto his name, by a\nreligious homage, is as much a MORAL duty as the offices of justice,\nmercy, and humanity. The moral Law as much binds us to love and serve\nGod, as to do good to man, to promote his just rights and true\nhappiness. Why are we to do unto others, as we would that they should\ndo unto us, but because the very condition of our nature points it\nout as proper; reason, common sense, and common interest bind us. We\nparticipate of one nature, are placed in the same probationary state,\nand are liable to the same common evils. Man is then related to man.\nAll are brethren. The laws of reason therefore oblige us to do\njustice to all:--to be compassionate:--to be condescending--to\nendeavour to advance the good of all, as we have ability and\nopportunity. Because the divine Being is our Maker and upholder, for\nthe earth is his, and the fulness thereof, the world and they that\ndwell therein, we are to worship and serve him. The infinite\ngreatness and glorious majesty of God lay us under the most sacred\nbonds to worship him. _For the Lord is a great God, and a great king\nabove all gods. In his hand are the deep places of the earth; the\nstrength of the hills is his also. The Sea is his; and he made it;\nand his hands formed the dry land. O come let us worship and bow\ndown: let us kneel before the Lord our Maker. For he is our God, and\nwe are the people of his pasture, and the sheep of his hand._ Here,\nin these words of pious David, we are to worship God, because he is\nGod--great and glorious--and because the Maker of the world--and our\nconstant benefactor.\n\nWhether he need our religious services or not--Whether they can\nbenefit him or not--Whether they avail to excite divine commiseration\nor not--or to change the divine purposes or not--is not the question.\nHe is infinitely exalted, it is conceded, above all blessing and\npraise, whether of angels or men. His beatitude and glory are\nincapable of receiving an increase, or sustaining a diminution. His\nbenevolence and clemency are boundless. His omniscience precludes any\nnew information. All our wants and necessities are perfectly before\nhim. The condition of each member of his immense family, in heaven\nand on earth, is known to him, the blessings which they may need, the\ndangers which may threaten--the storm which may impend. In regard to\nthe worship of our Father who is in heaven, therefore, the question\nis, whether it be proper and fit in itself,--whether\nreasonable--whether the moral law enjoin it. The good it is designed\nto accomplish respects the worshipper--not the object worshipped. A\nvery mistaken and absurd idea of prayer have those, who suppose the\nend of it, is to bring any accession of honor or felicity to God. He\nneeds us not. But we cannot be happy without his favour. His favour\nis life; and his loving kindness better than life. We want his\nblessings, and must perish forever if they be withholden. And prayer\nis a mean appointed by him, to obtain all needed mercies.--It hath,\ntherefore, an important--a glorious end.\n\nMoreover, there is another consideration most interesting. We are\nsocial beings. Every thing indicates that we were made for society.\nWe are placed in society. As individuals, or singly, we can worship\nGod. We are, consequently, obliged to do it. Were there but one\nintelligent Creature, in the whole universe, he would be bound,\nstatedly and constantly, to pay homage divine to his adorable Maker.\nBut as we are connected with our fellow-creatures, whether in smaller\nor larger circles, there are superadded ties to bind us to offer\nreligious addresses to heaven, at all proper seasons or fit times:\nfor there is a time or season for every purpose and duty.--Again, as\nformed for and placed in society, we have social wants, and,\ntherefore, should look to the author of all good for a supply of\nthem. We should seek his bounty. We have public mercies conferred\nupon us. These we are bound, by the very nature of the thing,\nthankfully to acknowledge. We have sins which ought to be jointly\nconfessed, repented of, and pardon solicited, publicly. As a\nCommunity or public, common evils are to be deprecated, common\nfavours in Providence owned, and common guilt bewailed. As a people\nor public we need the smiles and protection of the Almighty. We\ncannot prosper without them. He orders favourable seasons. He\ndisposes of all public concerns. With him, it is to do as he pleases\nwith us--with ours--with all his people--with all creatures. The very\nprinciples of reason, then, teach us jointly to acknowledge our\ndependence upon him, from whom cometh down every good and perfect\ngift; who can make us happy--or let us by leaving us to ourselves be\nmiserable. The conclusion is we should engage in his stated public\nworship and praise. We are capable of doing this. We were made on\npurpose to shew forth his divine glories and praise. Our tongues, can\nutter abundantly the memory of his goodness. The faculty of speech,\nby which we are distinguished from the brutal world, was imparted to\nus, not to curse and blaspheme, but to praise and adore the glorious\ndonor--not to slander and injure man--but to plead his cause, and the\ncause of Virtue--to aid man in the road to bliss.\n\nBy convening together statedly to worship God, we put a public honor\non his name, attributes, providence, and ways. We proclaim to all,\nthat we feel ourselves dependent on him, and subjects of his moral\ngovernment.--But even beyond this, our being together for public\nworship quickens and animates each other in things divine and\nheavenly. It assists and strengthens all the offices of humanity,\nincreases our sense of moral Virtue--is contributing to the honour of\nVirtue and the depression of Vice. Nay, the power of sympathy--our\nwish to stand fair in the estimation of each other--the passion of\nshame--and sense of decency may all, by our being together statedly,\nin holy time, for the purposes of religious worship, be brought to\ncontribute their proportion to advance the interests of morality, and\nhuman happiness. The benevolent lover of God and order--the\nwell-wisher to man's best and real good--and the peace and happiness\nof society will stand in a kind of pleasing transport and rapturous\ngratitude, at the wisdom and goodness of God in appointing public\nworship. And he cannot but esteem it not a duty only, but a rich\nprivilege to engage in it, at its stated returns.\n\nAs reason, thus, teaches us the duty of worshipping the God, who made\nus, in all the ways, of which we are capable, public, or private; so,\nit is, here, not improper to remark, we find that much the greater\npart of heathen nations, in antient days, at SET TIMES--or STATED\nSEASONS, paid some kind of homage to their Idol-Gods. They had their\nSTATED sacrifices, oblations, and libations, either annual, or\nmonthly, or weekly. They had their domestic and supreme Divinities,\nand performed to them not only public, but private, and family\ndevotions. Reason, then, binds all men to pay worship to a superiour\npower. Revelation points to the right object, and marks out the only\ntrue way.\n\n2. God, in his word, most expressly commands us to worship him, and\nsignifies his will, in so plain a manner and so repeatedly, that none\ncan deny the duty, who will be upright in searching his word. We may\npretend that we must put off worshipping him, till we reckon we have\nsome internal impression, or impulse, or moving on the soul, or that\nprofessed MUTE worship is sufficient to answer a clear Conscience,\nbut God will not be mocked by such weak pretences. For such pretences\ndisgrace reason, and insult common sense. They are but sorry pleas to\nevade a plain command. And he who denies, under any cloak whatever,\nor endeavors to dissuade from the duty of the stated public worship\nof the Majesty of heaven and earth, can be accounted nothing less\nthan an enemy to God and man, to the glory of God and Salvation of\nman. _Then said Jesus get thee hence, Satan, for it is written thou\nshalt worship the Lord thy God, and him only shalt thou serve._ The\nmoment Satan artfully attempted to seduce him from the worship of the\none true God, and to draw him to Idolatry, he bids him depart. He\nfrowns upon him with indignation. _Get thee hence Satan._ Here is an\nexample for us. The moment any one denies, or reproaches the worship\nof the one supreme Being, our fears should be alarmed, our concern\nshould be roused. Omitting or disparaging, by vile sneers, the\nworship of God is one of the first steps to a denial of all religion,\nand to a profligate and immoral life. For a writer of note, and not\nof the Priesthood, asserts, \"that there can be no morality without\nReligion.\"\n\nAccording to the text, we are to worship God, because he is God: and\nwe are to serve him alone, because there can be but one God--one true\nGod. For all Idols, are a vanity and a lie. And not to worship him,\nstatedly, is to neglect him, to forget him, to forsake him, to be\nhostile to religion. He has always had a church and people in the\nworld who have faithfully served him. He reared the frame of nature,\nas a kind of spacious and august Temple, and placed man at first in\nit, as a Priest to the mouth of creation to offer prayers and praises\ncontinually before him. All inanimate things, as it were, silently\nworship him. It is man's business to render vocal their homage. He is\nnot to be mute, but to speak forth the divine praises. In the\nearliest times, God had public worship offered to him, Gen. iv. 26.\n_Then began men to call upon the name of the Lord._ Then, began they,\nas soon as their numbers were adequate, to worship God publicly. A\nday for solemnizing public worship was instituted in Paradise. Gen.\nii. 1, 2, 3. _Thus the heavens and earth were finished, and all the\nhosts of them. And on the seventh day God ended his work which he had\nmade: and he rested on the seventh day from all his work which he had\nmade. And God blessed the seventh day, and sanctified it: because\nthat in it, he had rested from all his work which God had created and\nmade._ The appointment of a Sabbath implies the appointment of public\nworship. A Sabbath, or seventh part of time to be kept holy,\nnecessarily includes the worship of God. For if he were not to be\n_publicly_ honored and served by his people, in a collective\ncapacity, why need there be a _day of rest_ to be weekly celebrated\nby religious adoration and praise? And that the Sabbath was observed,\nand public worship performed by the Saints of the old world cannot be\ndoubted by any, who believe that God had a seed to serve him, in that\nearly age of the world. After the flood, we know that men publicly\nworshipped God. For we read of their erecting altars, in one place\nand another, where they removed or resided, and offered sacrifices\nand praises. Noah, who lived several hundred years before the deluge,\nand was the father of the new world, was a Preacher of righteousness.\nBut the office of a Preacher cannot be executed without hearers.\nPeople must have assembled therefore at stated seasons, to hear him,\nand to join in worshipping God with him.\n\nWhen the moral law was given, God commands all to worship and serve\nhim. The moral law was given to Israel as a people, and they were\nabsolutely ordered to worship and serve, as a people, the true God,\nin distinction from all Idols. The first commandment points out the\nobject of all religious prayer and praises. _Thou shalt have no other\nGod before me._ They were to forsake all Idols. They were to own,\nacknowledge, and serve the God of heaven and earth. They were\npublicly, or as a people, to own, cleave unto, and worship him.--The\nsecond Commandment forbids all image-worship--all corruptions and\nmixtures of human invention in the worship of God. _Thou shalt not\nmake unto thee any graven image, or any likeness of any thing that is\nin heaven above, or that is in the earth beneath, or that is in the\nwater under the earth. Thou shalt not bow down thyself to them, nor\nserve them. For I the Lord thy God am a jealous God._ The reason\nwhich God gives, for prohibiting all Idol or image worship is his\nbeing jealous for his own honour. He will not give his glory to\nanother, or have any competitor in worship. To worship Idols is\ndirectly to forsake and disown him. _The third commandment_ prohibits\nall profaning the name of God, or his word, or works, or attributes,\nor any thing whereby he makes himself known. _The fourth specifies_\nthe proportion of time, the stated season, and appoints the\nsabbath--or rather renews the appointment of it, for the original\nappointment was, at the close of Creation, when the six days of\nlabour were ended. All these four commandments relate to the right\nworship and service of God--the true God; and are honoured with the\nname of the FIRST TABLE of the law. The moral law begins with our\nduty to God. It is altogether fit and reasonable that it should begin\nwith our duty to HIM, who is the sum of all being and blessedness.\nDivine revelation puts every duty in its proper place. It does not\nlet a less important one occupy the place of a more important one.\nOur first duty--is with him who is the FIRST of all beings, and\ninfinitely the most glorious.--Can any deny that the worship of God\nis a moral duty, when so much of the moral law is taken up in\ncommanding it, and regulating it? _Then one of them which was a\nlawyer, asked him a question, tempting him and saying, Master which\nis the great commandment of the law: Jesus said unto him, thou shalt\nlove the Lord thy God with all thy heart, and with all thy soul, and\nwith all thy mind. This is the first and great commandment._ Our Lord\nthought that the first duty of man was to love and serve God.--And\nthat person must have a very perverted mind who can suppose, that the\nneglector of divine worship can be said, with any propriety, to love\nGod.\n\nAgain, The tabernacle was erected for the public worship of God. It\nwas fashioned by divine order. The very form of it was given to Moses\nin the mount. Speaking of the various articles used in that wonderful\nstructure, the command to Moses, is, _And look that thou make them\nafter their pattern, which was showed thee in the mount._ The\nTabernacle was the appointed place of public worship for the people\nof Israel, or God's visible professing people, in their travels\nthrough the wilderness. It continued to be the PLACE of public\nworship for the nation, till the TEMPLE, one of the wonders of the\nworld, was built by Solomon. Here God recorded his name. Here the\npeople were commanded to come. The symbols of his divine presence\nwere in this place. _And the Lord went before them by day in a pillar\nof cloud to lead them the way; and by night in a pillar of fire, to\ngive them light: to go by day and night. He took not away the pillar\nof the cloud by day, nor the pillar of fire by night from before the\npeople._ The glory of the God of Israel filled the Tabernacle, was\nover the mercy-seat. He promised them his blessing in the place of\npublic worship. _In all places where I record my name, I will come\nunto thee, and I will bless thee._ After the people had gotten\npossession of the promised land, the Ark of the covenant was lodged\nin Shiloh, and there for a long time, the people celebrated divine\nservice. When the temple was finished, Jerusalem was fixed upon as\nthe permanent seat. Three times a year all the males were to appear\nbefore the Lord in Zion. After the captivity in Babylon the\nprivileges of the SANCTUARY were again restored. A second temple was\nbuilt by Zerubbabel, and Israel continued to worship, at Jerusalem,\nuntil the Messiah came.\n\nOn every Sabbath day, the law of Moses was read and explained by the\nappointed Teachers, and Songs of Zion were sung. When our Saviour was\non earth, in Judea, there were Synagogues, at convenient distances,\nfor public worship, and he honored the Sabbath and public worship by\nhis punctual and constant attendance. _And Jesus came to Nazareth\nwhere he had been brought up; and as his custom was, he went into the\nSynagogue on the Sabbath day, and stood up for to read._ And even\nunto this day, the Jews continue the same practice of worshipping God\npublicly on their Sabbath-days. Isaiah prophesying of Gospel times\nsays, _It shall come to pass that from one Sabbath to another all\nflesh shall come to worship before me saith the Lord.--On the first\nday of the week, when the disciples came together to break bread, St.\nPaul preached unto them ready to depart on the morrow, and continued\nhis speech until midnight._ In places too numerous to be particularly\ncited, all men are directed to hear the word preached--to attend to\nit--to obey it. Jesus Christ called and sent his Apostles to proclaim\nthe good news of Salvation. They universally attended the worship of\nGod--prayed--preached--and in religious songs, celebrated the divine\npraises. And we find it has been the invariable custom of Christians,\nfrom the times of the Apostles, down through all ages, and in all\ncountries to the present day, to convene for public worship, in God's\nSANCTUARIES and HOUSES of prayer, from week to week, on the Lord's\nday. And we are now, this day, in God's house, for the same purpose.\nIt is more indeed owing to the institution of public worship, than\nany thing else, that we now enjoy the Christian Religion; that it has\nnot long ago been lost. Upon the whole, by public worship the\ninterest of the Gospel is supported--the communion of saints\npreserved--and the kingdom of the Redeemer enlarged.----\n\n\n\nDISCOURSE VI.\n\n----------\n\nThe duty of public worship, and its beneficial tendency.\n\nMATTHEW iv. 10.\n\n_Then saith Jesus, get thee hence Satan, for it is written Thou shalt\nworship the Lord thy God, and him only shalt thou serve._\n\nAs the stated public worship of the supreme being is the great\nsupport of Virtue and Religion in the world, and the means of\nstrengthening and increasing them in particular souls, my design was,\nwith the divine assistance, to give you, in as short a compass as may\nbe, a general view of the subject, an account of what the scripture\nsays and requires, concerning our obligation constantly to attend\nupon it, on the Lord's day, unless real necessity may be pleaded; or\nsuch an excuse may be offered as will justify us, at the bar of\nConscience, and at the bar of the final Judge.\n\nWhat was proposed in discoursing upon the words of the text was--to\nprove the duty of public worship.----\n\nAnd then to illustrate the beneficial tendency of it.\n\nIn the preceding discourse, we entered upon the proof that it is an\nindispensable duty statedly to worship God with our fellow-men. This\nwe attempted by two arguments, _first,_ from the principles of\nreason--and _secondly,_ from the many plain and clear intimations of\nthe word of God.--We pass, thirdly, to observe that, had not God\nintended that his people should statedly honour his name by public\nworship, he would never have instituted the Christian Ministry. That\nhe has appointed such an order of men, is as plainly revealed as any\ntruth or doctrine can be revealed. He calls and qualifies them for\nthe important work. He commissions them. The qualifications for the\nministerial work and duty are frequently and largely described. The\nparticular manner, in which they are to be separated to the work, or\ninvested with the office of the evangelical Ministry, is marked out.\nNone who seriously believe in the divine authority of the scriptures,\ncan either deny or dispute the institution of the sacred order, or\nappointment of stated Pastors to be continued, in the Churches, till\nthe second coming of our Lord Jesus Christ. Most full and express to\nthis purpose are the following passages. _And he gave some Apostles:\nand some prophets: and some evangelists: and some Pastors and\nteachers; for the perfecting of the saints, for the work of the\nMinistry, for the edifying of the body of Christ: till we all come in\nthe unity of the faith, and of the knowledge of the son of God, unto\na perfect man, unto the measure of the stature of the fulness of\nChrist.--Go ye, teach all nations baptizing them, and teaching them\nto observe all things whatsoever I have commanded you--and Lo! I am\nwith you always: even unto the end of the world._--Again; _go ye into\nall the world, and preach the Gospel to every creature. He that\nbelieveth and is baptized, shall be saved, but he that believeth not,\nshall be damned._ The Apostle Paul seems to make a constant\nattendance on the preached word a necessary mean of the conviction\nand conversion of sinners. _Whosoever,_ says he, _shall call upon the\nname of the Lord shall be saved. How then,_ adds he, _shall they call\nupon him of whom they have not heard?_ or _hear without a preacher?_\nAnd so he concludes, _faith comes by hearing, and hearing by the word\nof God_ preached.\n\nPriests and prophets were appointed to minister in holy things in the\nJewish Church. The Jews were bound in duty to attend upon their\nministrations. A TEMPLE was built, by divine order; public prayers\nwere to be offered in it; Sacrifices were to be attended; and other\nreligious ceremonies to be performed. But how absurd was all this: if\nthe people were not to resort to this Temple, to unite in these\nprayers, and to engage in the other religious offerings? Was it not\nexpressly commanded that the LAW should be read on the Sabbath day?\nBut to what end could this be, if the people were not to hear it? Did\nnot God, in an extraordinary manner, by his spirit, raise up a\nsuccession of prophets in the Jewish Church, and send them forth with\nhis messages to the people to warn, reprove, and instruct them? Is\nnot the necessary consequence that the people were to convene to hear\ntheir warnings, or the word of the Lord? In the gospel-dispensation,\nGod has appointed ordinances of worship. His ministering servants are\nto preach his word faithfully--to take heed to their doctrine--to\ndeliver sound doctrine: they are to teach all nations. But how can\nthey discharge their duty, if people be not obliged constantly to\nattend to their teachings?\n\n4. The obligation statedly to worship God in public may be argued\nfrom the frequent injunctions, in the Gospel, to HEAR the word\ndispensed. The parable of the _Sower,_ with our Lord's own exposition\nof it, were there no other scripture-argument, would be sufficient to\nsatisfy every reasonable mind that an order of men are appointed to\npreach the Gospel, and that the people are indispensably obliged to\nassemble themselves together to hear the word preached, and to join\nin all the acts of public worship. The _sower_ is the appointed and\nduly authorized Preacher. The seed sowed is the doctrines or truths\nof the Gospel. The different soils represent the various sorts of\nhearers. Those who wisely and duly improve the precious advantages of\na preached Gospel, are those who receive the seed into good and\nhonest hearts. Our Lord reminds all, of the duty and importance of\nrightly hearing the word of the Kingdom, _Who,_ says he, _hath ears\nto hear let him hear._ He tells all people to take heed how they\nHEAR. _Take heed therefore how ye hear._ But in order to hear, they\nmust be where the word is to be dispensed. How much he prized the\nduty of a constant and faithful attendance upon a preached Gospel, we\nlearn from his own mouth. _And he answered and said my Mother and my\nbrethren are these which HEAR the word of God and do it._ A beatitude\nis pronounced upon such as _hear_ and keep the word of God. _But he\nsaid, yea rather blessed are they that HEAR the word of God and keep\nit._ If they hear it, they must be where it is appointed to be\ndispensed. St. James directs us to be swift to hear, which must imply\nthat we be solicitous and careful to be in the place, where the word\nis to be preached. _Wherefore,_ continues he, _lay apart all\nfilthiness and superfluity of naughtiness, and receive with meekness\nthe engrafted word which is able to save your souls. But be ye doers\nof the word, and not HEARERS only, deceiving your own selves. For if\nany be a HEARER of the word, and not a doer, he is like unto a man\nbeholding his natural face in a glass._ The duty of hearing the word\nof God dispensed in his sanctuary, is often enjoined in scripture\nupon all people, whether old or young, high or low, rich or poor. And\nthis duty involves in it, or necessarily presupposes the whole of\npublic worship. Such persons as think themselves too knowing, or too\nexalted, or too important, or such as through prejudice, or indolence\nor disregard of all Religion refuse, to appear before God in his\nhouse on the Sabbath to hear the word, and join in other Lord's-day\nsolemnities, do what in them lies to discredit the public exercises\nof Religion, and are responsible to him, who will be their final\nJudge. The sin of neglecting public worship--of profaning the\nSabbath--or forsaking divine ordinances is seldom viewed, as it ought\nto be, as heinous in its nature, and pernicious in its tendency.\n\n5thly. The duty of public worship may be argued from the institution\nof a Gospel-Church and the holy sacraments, baptism and the Lord's\nsupper. The very nature of a Gospel-Church, implies the obligation of\nthe stated worship of God in public. The Christian ordinances of\nbaptism and the Eucharist necessarily include public worship. If\ndivine ordinances are to be dispensed--if the friends of religion are\nto bind themselves to serve, love, and fear God, by covenant vows and\na profession of religion, they must meet together for this purpose.\nHow could the ordinances of God be administered, if his people were\nnot to assemble themselves together to enjoy them? The institution of\nthe Christian Sabbath is also a clear proof of the obligation of\nstated public worship. If God have ordained one day in seven, to be\nemployed in religious duties, his people are to sanctify it, or use\nit for the ends, for which it was appointed. They are to convene\ntogether to pray unto him, to praise his name, to celebrate his\nordinances, and to attend to his word. All these institutions,\ntherefore, are connected. If one be denied, the others cannot be\nretained. They must all stand or fall together. If we give up one, we\nmust, to be consistent, give up all.\n\nHaving now, at some length, proved the duty of stated public worship,\nwe shall, as proposed, endeavour to illustrate its importance, in the\nChristian system, and its beneficial tendency.\n\nIn order to see, in a clear and forcible manner, the great importance\nand beneficial tendency of public worship, we will consider the\npurposes, for which it was instituted by a wise and gracious God.\nThese are three: Man's present and temporal happiness: his spiritual\nand eternal happiness; and the divine glory.\n\n1st. In the institution of public worship, a wise and merciful God,\nhad in view man's present and temporal happiness. This is a very\nimportant end, but is the least so of the three now to be\nillustrated. Could mankind be convinced of this, and really feel it\nin a proper manner, we should see a reformation in their conduct--our\ncongregations would be full--our Churches crowded--and the holy\nSabbath better observed. The ardent wish is to be happy. The general\nenquiry is who will show us any good? How may our interest be secured\nand advanced? While I am therefore pleading for the honours of God's\nholy name and worship, in the Sanctuary; I consider myself, and hope\nto be able to make it appear so, as pleading human happiness. All\nmust, then, attend carefully to what promises to be for the benefit\nof all. Though few truths be more certain, than that public worship\nis designed and calculated to promote the real welfare of civil\nsociety, or present temporal happiness of man, yet very sanguine\nhopes of making a deep impression of this most pleasing doctrine upon\nthe mind cannot be entertained. It is extremely difficult to induce\npeople to believe that any part or duty of Religion will yield them a\npresent profit, or be most for their present interest. But our\npresent as well as future good is aimed at undoubtedly by public\nworship. An unnecessary restraint or burden was never imposed on man\nby his munificent Creator. God consults our happiness in his\nProvidence and word, and in the whole frame of Christianity. _Those\nthat honor me,_ says he, _I will honor,_ but _they that despise me,\nshall be lightly esteemed._ If we honor him with our substance, he\nwill not forget to bless us. _Honor the Lord with thy substance, and\nwith the first fruits of thine increase, so shall thy barns be filled\nwith plenty, and thy presses shall burst out with new wine._\n\nThe peace, the order, and the well-being of society are intended in\nthe Gospel.--The Religion which it exhibits, is profitable unto all\nthings, having the promise of the life that now is, as well as that\nwhich is to come. It is calculated, in its whole frame, its duties,\ndoctrines, and ordinances, to secure the rights of man--to promote\nfreedom, to make mankind happy on earth, as well as blessed in\nheaven. Its tendency to promote our present good deserves to be\nnumbered among its excellencies and the evidences of its divinity.\nIndeed, rightly understood, there is no part of it, nor any of its\nduties, but tend to advance our well-being in this world.--If, in\nother Countries where it is known, it have, in any measure or degree,\ninjured society, the evil is to be imputed not to its nature or\noriginal design, but to superstition, or to the corruptions of it.\nFor in many countries where it is known, it has lost its native\nsimplicity and proper glory. It is so disfigured and distorted that,\nif the first heralds of it, were now to revisit the earth, they would\nnot even know, that what is called the Christian Religion, in some\ncountries, and among some sects, was pretended to be the religion\nwhich they preached, and the truth of which, they sealed with their\nown blood.\n\nIf, in other Lands, ecclesiastical tyranny and persecution have\nreigned, and the rights of conscience have been invaded and trampled\nupon, still in our country, there is not a single vestige of this.\nAll enjoy universal toleration. Civil government is not incorporated\nwith the Church. In America there is nothing of the nature of a\nHierarchy. The religion of Jesus Christ stands upon its own basis.\nHappy Land! It is our favoured lot, my fellow Christians, to live in\na country which has the honor of exhibiting the first instance the\nworld ever saw, of a civil Government established upon the broad\nbasis of equal and universal liberty. Religion sheds indeed a most\nbenign influence on society. Civil government and true liberty\nreceive support and authority from it. It enforces all good laws by\nthe powerful ties of conscience. It breaths forth ardent prayers to\nalmighty God for the tranquillity of the public--for the divine\nsmiles to rest on rulers and ruled--and on all the various orders of\nthe community--that vice and all land-defiling sins may be\nsuppressed--and that the righteousness which exalteth a nation may\nflourish. Besides one essential part of Religion is morality. There\ncan be no true Religion without morality. And the more morality is\ntaught, recommended and practiced, the more prosperous will be civil\nsociety--the more strengthened in its kind purposes will be civil\ngovernment--the more respected will be the laws against vice and\ninjustice--the more esteemed will be civil rulers--the more sober,\nregular, and industrious will be the whole mass of the citizens.\nPublic worship may fitly be termed the school of morality.--The\nweekly instructions, delivered to attentive audiences, on the Lord's\nday, on the duties of morality, have an unknown effect, an insensible\ninfluence upon the general morals of the people. As a people we do\nnot realize the singular temporal blessings derived from public\nworship. The instructions of God's house tend to enlarge the mind--to\npromote charity, peace and benevolence, and of course our best\ntemporal interest. They are adapted to soften the heart and\nliberalize the soul. They adorn the social life; they are well\ncalculated to render man benefit--friendly, and\ncompassionate--diligent in his calling--faithful to his\nword--punctual in his dealings--sensible to the misfortunes of\nothers--a good Christian--and from a good Christian to a good member\nof civil society the transition is easy. Were there, as the Atheist\npretends to believe, no other world besides this or were death to be\nthe final extinction of the living principle, it would be wise in a\npeople statedly to attend public worship, as an excellent expedient\nto advance the dearest interests of society.--I have enlarged a\nlittle upon this idea, that public worship is designed to promote\nman's present temporal happiness; because I deem it an important one,\nand because it is seldom enlarged upon.\n\n2dly. Another and the great end of public worship is man's spiritual\nfuture and eternal happiness. Between his temporal and spiritual\nhappiness there is no room for comparison. As much above the former\nis the latter as heaven is above the earth. Our spiritual happiness\nclaims from us our first, our greatest, and chief attention. It is as\nmuch to be preferred to our present interest as the soul is to be\npreferred to the body. Hence the exhortation, _labour not for the\nmeat that perisheth, but for that which endureth to everlasting\nlife._ What is it to be happy for a few fleeting days on earth, to\nbeing blessed in heaven to all Eternity! Even were we to gain the\nwhole world, and lose the soul, we should be infinite losers. God has\ninstituted public worship on purpose that we might be saved from sin\nand misery: that we might attend supremely to our highest, our\nspiritual well-being:--that we might know the truth:--that we might\nbe blessed while we live:--and blessed when we shall come to die: and\nreside after death in his kingdom forever. It is the principal mean,\nappointed by infinite wisdom and goodness, to awaken, to convince, to\nconvert the sinner--to comfort and establish the saint; to\ninstruct--to guide--to save us from error--to animate us in duty. The\ntruths to be dispensed, in the sanctuary, are God's truths--the word\npreached is his word--not human opinions or traditions--or dreams of\nphilosophy; the ordinances administered are also his holy ordinances.\nThe divine word is powerful and penetrating. It is purifying and\nenlivening. It is compared to things most powerful--to _fire_ that\nmelteth--to a _hammer_ that breaketh in pieces the flinty rock--to a\nsharp _two edged sword_--to _incorruptible seed that liveth_ and\n_abideth_ forever. The word to be dispensed is morally adapted to\naccomplish all its own purposes--to impress the conscience, to call\nup attention--to reprove for sin--to convince--to enlighten--and to\nconsole the mind. The grace and spirit of God are, moreover, promised\nto render it effectual. God will not suffer his own means to fail of\nsuccess. He will clothe them with an almighty energy. Where he hath\nrecorded his name, there he will meet with and bless his assembled\npeople. Zion of old, we are informed, was the birth-place of saints.\nTHERE they received light and were comforted. This man and that man\nwe are told were born in her. By public worship _there_ performed,\nsouls were quickened--God was honoured--truth was promoted--and grace\ndivine manifested. The great End of public worship is to promote\nman's future, spiritual happiness--to bring him to pardon--to\nsanctify him--and to meeten him for the joys and glories of the\nheavenly state.--\n\n3dly. God, also, instituted public worship to advance his own glory.\nThis is his highest aim in all things. His ultimate end in Creation,\nProvidence and Redemption. For his sake or to manifest his praise all\nthings are, and were made. _Thou hast made all things and for thy\npleasure they are, and were made._ Of him, as the original cause,\nthrough him as the grand Preserver, and to him as the ultimate end\nare all things: to whom be glory forever. That which is of the\ngreatest worth or importance, no doubt, will by him be first of all\nregarded, and regarded exactly according to its worth. The divine\nglory is certainly, in reason's view, infinitely the most worthy\nobject. And, of course, it is infinitely fit that God should make it\nhis highest aim. It is of more worth than the whole universe. All\nnature had better go to ruin, than God's honour be stained. And what\nHE, who is the wisest of all beings, steadily pursues as his ultimate\nend, ought to be the highest object with all intelligent Creatures,\nwhether in heaven or on earth. In saving man doth the divine glory\nshine with an attractive splendor.--When the sinner repents--when he\nsubmits to a holy and sovereign God--when he is pardoned--when he is\nsanctified--when he is justified--the divine glory is illustriously\ndisplayed. And public worship, in a peculiar manner, honours God.\nThose who attend upon it testify publicly to the world, their belief\nin his existence, trust in his mercy, dependence upon his goodness,\nobedience to his laws, subjection to his authority and\nacknowledgement of all his glories. When we convene in the Courts of\nthe Lord, to pray unto him, and praise his name, we do as much as\ndeclare to all, that we are not ashamed to own and serve him as our\nGod and king, and by our example invite others to give him the glory\ndue upon his name. That God considers public worship as honouring him\nis evident from his terming the habitation of his house, _the place\nwhere his honour dwells;_ that is, where he is honoured in a special\nmanner.--Moreover we are told, that _he loveth the gates of Zion more\nthan all the dwellings of Jacob._ Praying families he loves; but\npraying worshipping Assemblies he loves more, because he receives a\nlarger tribute of glory from them.----\n\nTo show the greatest importance and beneficial tendency of public\nworship, some further particulars may be pertinently added. Its happy\neffects are many and great. Could I describe them, in their beauty\nand glory, every heart would be warmed, every ear would listen, every\ntender emotion would be excited.\n\nIn general, we may be certain that God would not have ordained public\nworship, had it not been necessary, useful and wise; had it not been\nfor our good in time, and in Eternity. Neither his wisdom, nor\ngoodness, nor justice, nor mercy would require us to do what would,\nwhen done, be of no service or benefit to us in particular, or of any\nimportance to the world at large.--\n\n_One happy effect_ of public worship is to prevent Religion from\nbeing lost in the world. If ever mankind be brought to a steady,\nregular, punctual, and conscientious attendance upon it, they must be\nconvinced of its beneficial tendency both on the mind and the morals.\nThe real friend of the Gospel and its benevolent System of principles\nand duties wants no aid from superstition, or fanaticism. He wishes\nthe promotion of no Religion, which is not genuine and rational.\nPeople are not made better by any superstition, or wild and\nirrational practices. If public worship be not adapted to benefit\nsociety, to secure and advance its best interest, its peace and\norder; if it be not calculated to make us better men--better\ncitizens--better members of civil society; if it have no natural\nadaptedness to do us good in every relation in life, in every\nstation--in every condition, it can answer no very valuable purposes,\nas to this world in respect to civil government or our temporal\nhappiness. People at large will entertain no cordial esteem for its\nduties, or exert themselves statedly to attend upon it, unless we can\noffer arguments sufficient to satisfy them of its great advantage. To\nprove that the supreme Being hath most expressly instituted it, and\nthat he most solemnly requires all, of every rank and station, to a\npunctual attendance upon it, is not enough. This we can easily do.\nThis often hath been done. But the most material point of all, on\nthis subject, is to convince the mind that it hath a most happy\nbeneficial tendency not only to secure our future, but to promote our\npresent felicity. Unless we can lay before people, considerations of\nsufficient weight, to impress their minds with a deep affecting sense\nof its great importance and good effects, they will not feel the\nobligations to attend upon it, in such a manner, as will be\ninfluential on their practice. They will treat it as of little\nconsequence in itself, or to the community. They will speak of it in\nterms either of disrespect or reproach; they will infrequently attend\nupon it, or wholly retire from it.--Hath it then any happy effects on\nthe minds and morals of a people, or hath it not? Is it of any\nadvantage?--Or is it of so much advantage as to make it highly\nexpedient--and not only highly expedient but an indispensable duty to\nrepair statedly to places of public worship, and join in all its holy\nexercises? Let us go into a large and candid enquiry. Let us attend\nto the arguments, which shall be offered, without any prejudice, or\nunwillingness to be convinced. Let us receive light when presented:\nhear patiently, and weigh carefully reasons when offered. A\nprejudiced mind is not in a situation to admit conviction. A real and\ninward dislike of Religion, will prevent our hearing an argument, as\nwe ought to hear it, the design of which, is to honor and recommend\nany important branch or interesting duty of it. If we really hate\nReligion, and have no regard to principles of morality, we are\nprepared to treat with scorn all arguments in favour of any of its\nduties, though the arguments be altogether rational and fully\nconclusive.--\n\nPublic worship is directly calculated to preserve religion in the\nworld, or to prevent it from being lost, and is, therefore, of the\ngreatest moment and most beneficial tendency. This consideration will\nhave no effect upon any, who do not esteem Religion both necessary\nand important. For if it be a fiction, a mere fable, it ought to be\ndisesteemed by all, and expelled from the world, and of course that\nwhich tends to prevent its being lost, would on this supposition, be\nreally of pernicious tendency. To all who admit the reality of\nreligion, whatever hath a tendency to preserve it, must be\nexceedingly dear. And they will be cordially attached to it. As long\nas public worship is honored and maintained, religion, the holy\nscriptures, and morality will be honored, likewise, and maintained:\nwill be esteemed and admired. They can never be lost as long as a\nChristian Ministry and a Christian worship are regarded. There is no\nother way, possibly, in the nature of things, to extirpate the true\nreligion from the earth, but to pull down all the Altars of God--to\nrase to the ground all the temples of the Most High--to prevent or\nforbid all worship of the Deity in public. And the spirit of the\npresent day which hath gone forth against the _corrupt governments_\nin Europe, or the _thrones_ of Kings, wages war also against the\n_Altars_ of God. It makes no discrimination between gross\nsuperstition and rational religion. By ridicule, by insult, by\nimpious scoffs, the enemies of morality and the Gospel are exerting\nall their malice and power to induce people to treat all religion as\na mere human contrivance, and to leave the temples of God to moulder\ndown, forsaken and despised. Julian, a Roman Emperor, surnamed with\ngreat justice the Apostate, was a very cunning and subtle man. He had\ngreat abilities. He was a philosopher. After he became an unbeliever,\nand openly renounced the Christian religion, he resolved to\nannihilate it, to expel it, name and thing, from the world. And there\nare too many, in this age, who ardently wish he had succeeded. As the\nonly probable mean to accomplish his purpose, he deposed all\nChristian Ministers, and prohibited, by his imperial authority, all\npublic worship. The pagan Priests he honored every where, and highly\ndistinguished them by his favor. The temples of God he turned into\n_shrines_ for pagan Idols. Lectures on the Platonic philosophy\nsucceeded to the exhibition of Gospel doctrines and divine\nordinances. And had not THAT BEING, who is wiser than the wisest, and\nwho, with infinite ease, frustrates the counsel of man, interposed,\nand raised up a successor to the imperial Dignity who was a cordial\nfriend to the Gospel of the Saviour; the artful Apostate would have\ndone, what all enemies of christianity wish had been done, wholly\nextirpated it. But Jesus of Nazareth, the despised Galilean, the\ndoctrines of the cross, have triumphed. The gates of hell, Satanic\nand human malice, cannot prevail. The Christian Religion has lived,\nin spite of all opposition--and will live to the End of the world.\nUnder Providence, the continuance of it, to this day, is to be\nchiefly, if not wholly, ascribed to public worship and divine\ninstitutions. Drop all public worship, and religion is supplanted.\nProbably the holy scriptures would never more be translated--if\npreserved, at all, in their original languages, it would be in the\ncabinets of the curious. To public worship, then, are we mainly\nindebted, that religion is not lost, in the waste of time, the\nrevolutions of the arts and sciences, the confusion and wreck of\nkingdoms, the wars and public calamities of nations, the vices of\nmen, and the multitude of idolatrous rites.\n\n\n\nDISCOURSE VII.\n\n----------\n\nThe duty of public worship, and its beneficial tendency.\n\nMATTHEW iv. 10.\n\n_Then saith Jesus, get thee hence Satan, for it is written; Thou\nshalt worship the Lord thy God, and him only shalt thou serve._\n\nAmong all the visible Creatures, it is man's peculiar excellency,\nthat he is capable of considering and worshipping his Maker and was\nmade for that purpose. Your attention is again called therefore to\nthe duty and beneficial tendency of public worship.--We have already\nlargely argued the duty of it from reason and scripture, the two\ngreat sources of moral and religious knowledge.--The beneficial\ntendency of it we urged from a consideration of the purposes, for\nwhich it was instituted; which were these three, man's present and\ntemporal happiness:--his future spiritual and eternal happiness: and\nthe divine glory.--Its beneficial tendency we likewise argued from\nthis consideration, that it is an excellent expedient to prevent\nReligion from being lost in the world. There will never be much\nserious godliness among any people or in any family, where public\nworship is lightly esteemed, or generally neglected. For it is an\nexcellent expedient to keep alive on the mind a sense of Religion,\nand our obligations to a gracious and holy God.\n\n_This is the second consideration,_ which will be urged, to\nillustrate the great utility of public worship.\n\nNo man who has any just views of the nature and importance of\nReligion, can be indifferent about the state of it, among those with\nwhom he lives, and in the place where divine providence has cast his\nlot, and where he expects to spend the remnant of his days. If he\ndesire to have it flourish, to see morality honoured, and the\nhappiness of others increased, he must be a firm friend to the public\nworship of God. He who treats his Maker with intire neglect, or\ndisowns the obligations he is under to him, will treat his fellow-men\nwith scorn, and make light of the obligations he is under to them.\nWithout public worship God would soon be forgotten, and Religion lost\namong us. If man be once released from the obligations of Piety, no\nother will bind them: there will be no mutual trust and confidence\namong us: yea, society would be dissolved. The fear of God is the\nprincipal support of government, and of the peace and good order of\nthe world. The more godliness there is among us, the more honesty,\nindustry, and sobriety there will be. Nothing but religious\nprinciples will restrain men from secret wickedness, controul the\nlicentiousness of the Great, who think themselves above law; and curb\nthe wild passions of the people. And as there is no probability that\nReligion will ever flourish, or even subsist among us, without public\nworship, it is very desirable it should be constantly and faithfully\nattended upon for the good of our country; that we may become a\nsober, virtuous nation, and God may not be provoked, to send upon us\ndestroying judgments, or still more severely chastise us. Let every\none then, who wishes well to the interests of his country, shew it,\nby diligence in attending upon the duties of Piety in God's Courts.\nWe hear many express themselves very high on the subject of honesty\nand faithfulness to promises. And too much cannot be spoken in praise\nof these. They are the pillars of public order. But in what way are\nwe to expect, that the great body of people will be honest, sober,\nindustrious, temperate, and faithful? In the omission, or in the\npractice of the duties of public worship? Can we hope that they will\nbe regular, sober, honest members of civil society, while they\ndespise the duties, which they owe to God, in his sanctuary, on his\nholy Sabbaths? If we flatter ourselves that this will be the case, we\ndiscover our want of wisdom, and a true knowledge of human nature. We\nmay as well look for the streams to flow, when the fountain is dried\nup. Will the rose blossom and send forth its fragrance, when the root\nis decayed? some will tell us notwithstanding, that they have\nconstantly attended public worship, for many years together, and\nstill have never found any happy effects either on their minds or\nlives. They fail not, also, to add that others, in the circle of\ntheir acquaintance, are constant in appearing before God in Zion, who\nare very bad men, who practise all manner of wickedness. To what\npurpose, they ask, is it, then, to be constant in the duties of\npublic worship on the Sabbath, if the week be spent in dishonesty,\nidleness, falsehood, and vice?--It would be perfectly safe to risk\nour cause in an appeal to experience or fact. Let us examine the\nlives and conduct of those, who make conscience of the duty of public\nworship, and those who deny or neglect it altogether. Every one who\nis capable of observation knows the difference. So true is this, that\nit is a common remark that no one denies or deserts public worship,\nbut he falls into some vice, some scene of iniquity. He has done that\nwhich makes him ashamed to see his fellow-men, and join in\nworshipping God with them. Atheists and Libertines renounce the duty.\nThey reproach it, and display all the bitterness of malice against\nit. Some, it is granted, are never seen, or seldom seen, within the\nwalls of a Church, who are still honest and upright in their\ndealings--and against whom the charge of immorality and profaneness\ncannot be justly laid. Others may omit the duty, through mere sloth\nor negligence, or some prejudice or pique. But when candor has made\nthis concession, it must stop. I would wish to wound the feelings of\nno man--much less to bring in a false accusation. However truth is\nsacred, and must not be given up.--Are not sabbath-breakers--look\nround and see, and judge righteous judgment, are not neglectors of\nthe duties of Piety in God's house, generally profane and immoral? Do\nthey not too often prove, by their conduct, that they have no\nprinciple?\n\nIf any still object and say, \"I have attended constantly for a\nsuccession of years, and have found no real good effect on my heart\nor conduct. I am as much averse to religion as ever: as dishonest and\nunjust as ever: as ignorant and blind as ever, having no knowledge of\none duty, doctrine, ordinance, or virtue of Religion--as profane, as\nhard-hearted, as unkind, as brutal in my manners and temper as ever,\nas intemperate and villainous as ever. I therefore am resolved, I\nwill never go to public worship again. I have gotten no good. Public\ninstructions have never taught me any thing. I know no more of the\nsubject of Religion and morality, than if I had never heard one word\nabout them. I have no more conscience about duty, or seriousness,\nthan if I had never been urged and importuned to become an upright\nand good man.\" Is this really the case? Can any one make this\nconfession consistently with truth? If so, your situation is indeed\nawful and alarming. The tear of commiseration may be shed over you.\nIf you have any sense or reason, you must tremble. An immediate\nreformation is now incumbent on you. You have not a day or moment to\nlose. But can you think this a valid objection against the importance\nand happy advantages of public worship? It is a full proof of your\nown guilt and iniquity, but no proof against the duty of a constant\nattendance upon the holy solemnities of Zion. But let me expostulate\na moment with you. I feel an uncommon solicitude for you. Give me\nleave to ask, how do you know that public worship has been of no\nbenefit to you? Can you possibly tell how bad you would have been, or\nhow much more vile and abominable, or ignorant and abandoned, you\nwould have been, than you now are, if you had always refused to\nattend public worship? You might have been in the midst of almost all\nevil. You have been under great restraint. If you be not sensible,\nthat you ever received any instruction or one idea of christian\ndoctrine, still you may have acquired much religious knowledge, and\ngained much strength against temptations and sins, and not be\nsensible of it. We imperceptibly acquire knowledge and the habits of\nmoral honesty. Perhaps, by attending public worship, you have been\nsaved from those open sins, which would have destroyed your\nreputation, and ruined you, both for this world and the next. But\nfurther, permit me, or rather suffer conscience to do its friendly\noffice, and ask you, if you have never gotten any good at all by\npublic worship, was the fault yours, or was it not? Where is the\nblame to be fixed? Somewhere it must lie: for it is exceedingly\ngreat.--When you have been in God's Sanctuary, did you never hear one\nproper prayer offered to the throne of grace, did you never hear from\nany one, a discourse that contained, at least, some moral or\nreligious truth, some really Gospel-doctrine, something to regulate\nyour morals, to enforce duty, to invite you to love, fear, and serve\nGod, to do good to man, and to live a pious and holy life? Is it\npossible for you to say, you never heard one prayer, or one\ndiscourse, that had any truth or knowledge in it? If you have heard\nboth pious prayers, and edifying discourses, what is the reason you\nhave gotten no good? The blame is yours. Have you not been\nprejudiced? Have you not been careless and inattentive? Have you not\nbeen stupid and thoughtless? How unreasonable then is your conduct in\nobjecting against public worship! How foolishly do you act to forsake\nGod in his worshipping Assemblies? A man sick unto death calls an\neminent Physician. The Physician repairs in haste to the chamber of\nthe sick. He hears his groans, he critically examines his case. He\nprescribes the only proper and effectual remedies; and retires. The\npatient refuses, after viewing them to apply them. But he insists\nupon it, that the physician is unskillful, and the means ineffectual.\nThe disorder rages: nature yields under its violence, and the poor\nSick man dies, because he would not apply the prescribed means. Where\nis the blame to be charged? Let common sense furnish the answer.\n\nPublic worship is particularly calculated to keep up a sense of\nReligion on the soul. Such is the nature of man, that he must have\nforms of worship, or he will lose all sense of God and divine things.\nThe substance and power cannot be preserved, where the forms are\ndenied and relinquished. In the public Assemblies of God's people,\nthe various principles of human nature are made to operate in favor\nof religion: the power of sympathy, all know, is very great, and in\npublic worship this may be the mean of exciting serious attention and\nthoughtfulness. When we go to the house of the Lord, weekly, to pray\nand praise, to speak and hear divine truths, we shall be ashamed to\nfall into vice--to commit scandalous crimes--or to act an unjust or\nunkind part. If we do what is mean, dishonest, or vile, we shall\nreluctate seeing our fellow-worshippers again, when the Sabbath\nrevolves. All love the praise of others, and desire their esteem; and\nthey therefore will endeavour to behave so as to see their\nfellow-worshippers with pleasure again. Joint prayers tend to\nsolemnize the soul; joint praises to enliven the affections; and\npublic instruction to enlighten the mind. Nay, barely seeing each\nother together, after the business, toils and dispersions of the\nweek, tends to soften and humanize the soul:--to promote kindness and\nfriendship, benevolence and morality:--to make us ashamed of our\nfollies and vices--fearful of error--and to esteem and revere Virtue.\nIt nourishes moral sentiments and keeps men from degenerating into an\nuncultivated unsocial state. In the institution of public worship,\nthe supreme Being considers men as being what they are, as being\ninfluenced by the principles, we find they are, in our connexion with\nthe world. He treats them as moral agents and social beings. And all\nthe powers of human nature and principles of society are compelled to\noperate in favour of moral and divine things. Public worship,\ntherefore, tends to make men sober and moral, pious and just: good\ncitizens and obedient subjects, faithful parents and dutiful\nchildren, obliging neighbours and useful members of the\nCommunity.--The seasons of public worship are placed at a convenient\ndistance. Were the distance greater or less, it would not be so well.\nWere the seasons of it to return once in three days, multitudes would\nnot have time enough, to attend to their necessary concerns--or to\nprovide for their comfortable subsistence. Were they to return only\nonce a month, or three or four times in a year--we should forget our\nduty--be under disadvantages about acquiring religious knowledge, or\nbeing fitted for duty. One day, in seven, seems to be a happy mean--a\ndue proportion of time. Six days we may attend to our secular\npursuits or callings. Every _seventh_ is to be consecrated to God, as\na season of public devotion. And the solemnities of public worship\nhave a direct and immediate tendency to impress the mind with a sense\nof the reality and importance of divine things, and to cherish and\npreserve a sense of religion among mankind.--\n\n_A third consideration_ to convince us of the happy tendency of\npublic worship, is its adaptedness to diffuse extensively religious\nknowledge. That a just understanding of the holy scriptures, and of\nthe essential principles of the Gospel and morality is of high\nimportance, it is presumed no one will dispute. For the soul to be\nwithout knowledge is not good. We cannot be happy without it. We\ncannot be saved without it. It is the food of the mind; supports and\ninvigorates. And here, it ought to be remembered, that such is the\nnature of the Christian Religion, that it cannot flourish, or be even\ncontinued in its purity, without knowledge. A high degree of\nignorance is incompatible with salvation. Man is also exceedingly\naverse to the trouble and pains of acquiring knowledge. He is stupid\nand unwilling to attend to spiritual things. He needs line upon line:\ninstruction upon instruction.--Besides, a very large proportion of\nthe children of men must of necessity labour for a subsistence in the\nworld. From the very state and circumstances, in which they are\nplaced, laborious diligence is requisite. It is not optional with\nthem, whether to be industrious or not. Necessity compels them. If\nthey will not work, they cannot live. And this is a wise ordering in\nProvidence. For industry is friendly to health and Virtue. If the\nearth were to yield, spontaneously all that man wants for his\nsupport, it would not be so well for him. It is a blessing then that\nhe is obliged to be industrious. Idleness is the inlet of every vice.\nIf man be not necessarily employed about what is useful and good, he\nwill employ himself about evil. Since then so great a part of the\nhuman race are obliged to be engaged in laborious employments, public\nworship is a happy expedient to spread Christian knowledge.\nInnumerable multitudes may be instructed at one and the same time.\nThe benefit of a whole week of diligent study may be enjoyed in one\nday by thousands. Public instructions, in God's house of prayer, are\nthe easiest way of communicating and diffusing knowledge. The\nChristian Minister, we hence learn ought to be _able_ to teach--to be\n_furnished_ with a high degree of knowledge--to be a man of learning\nand extensive science. An illiterate man, however pious and good he\nmay be, is totally unqualified for sustaining the office, or\ndischarging the duties, of a Gospel-Minister.\n\n_A fourth argument_ to prove the beneficial tendency of public\nworship is, that the duties or exercises of it are well adapted to\npromote the Salvation of men.--If any under the peculiar advantages\nof the public stated worship of God finally perish, it will be a\ndreadful reflection, when they shall be forced to say, _how have I\nhated instruction and my heart despised reproof? And have not obeyed\nthe voice of my Teachers, nor inclined mine ear to them that\ninstructed me. I was in almost all evil in the midst of the\ncongregation and Assembly._--Wisdom says unto all, of every rank and\ncondition, _hear instruction, and be wise and refuse it not. Blessed\nis the man that heareth me, watching daily at my gates, waiting at\nthe posts of my doors._ Blessed, indeed, are all who hear the word of\nGod and keep it;--who are constant in attending upon, and who duly\nimprove sanctuary-opportunities and privileges; who never fail,\nexcept when strict necessity or charity may be pleaded, to appear in\nGod's house, and exert themselves to have its duties of essential\nservice to them. Every part of divine service is fitted to awaken\nserious consideration--to call the mind off from vanity and folly--to\nrepresent all vice and hypocrisy in an odious, and all Virtue and\nduty in an amiable light. God and angels are witnesses of the\ndevotions of his worshipping people. When we are before him, here in\nhis courts, his all-seeing eye is upon us. He records in the book of\nhis remembrance what is amiss or insincere, and an account must at\nlast be rendered unto him of the hours we spend here, as well as of\nall our thoughts, words, and deeds. This is sufficient to compose the\nmind, to solemnize the heart, and to render us attentive. We may well\nexclaim with Jacob, _how dreadful is this place! this is none other\nthan the house of God, and this is the gate of heaven!_ We should all\nsay with Cornelius, _now therefore are we all here present before God\nto hear all things that are commanded thee of God._\n\n_A fifth argument_ to evince the beneficial tendency of public\nworship is, that it is calculated to bring people to a friendly\ntemper towards each other, and to mutual love and forbearance. In\ndivine ordinances, the worshippers appear like brethren. They ask for\nthe same mercies. They look to the same Mediator for a full pardon of\ntheir manifold impieties. They profess to believe the same truths, to\nneed the same purifying grace to restore unto their hearts the lost\nimage of God. They partake of the same ordinances. Their voices are\nmingled in the same praises. Can they, then, fall out by the way?\nMust they not be mild and forgiving towards each other? Can they\nrefuse to practice condescension? They all appear before a holy\nGod--profess to hope for the same salvation--and at last to enter\ninto the same kingdom of Glory.--\n\n_The sixth and last consideration_ to evince the beneficial tendency\nof public worship is, that it serves to train us up for the worship\nand employments of the celestial kingdom. Pious worshippers cannot\nbut rejoice, to think that the institution of public worship is, as\nit were, a CONCERT of prayer--that all Christians in past ages have\nloved to engage in it, and left their testimony in its favour by\ntheir constant attendance upon it. They recorded their sweet\nexperience of its pleasure. And all sincere friends to the cause of\nthe Redeemer, over the Countries where the Gospel is known, make\nconscience of assembling together to honour God in public worship.\nWhen we address ourselves to the various parts of it, we are\nanimated, we are consoled, with the thought that we are not alone,\nbut that all God's people are joining with us. How has my heart been\nenlarged with this idea! But what is the worship of God here on earth\ncompared to the heavenly! Here sin stains our best duties.\nImperfections cleave to all our warmest devotions. Clouds of error\nobstruct the clear and full view of truth. We know but in part, we\nprophesy but in part. Our harps are hung on the willows. A dead\nlanguor rests on all our religious performances. But in heaven there\nwill be no cold hearts--no dissenting voices.--Perfect love will\nanimate all the worshippers in the realms of eternal day. They are\nbefore the throne of God, and serve him day and night in his temple.\nTheir joy is one. Their happiness is one. And their worship is the\nperfection of ardour, sublimity and purity.--How can we behold\nworshipping Assemblies joined in prostrate adorations before the\nthrone of grace, and uniting their voices in hallelujahs of praise to\nthe Eternal King, without having our thoughts led forward to that\ndelightful scene of heavenly worship, where mingled choirs of angels\nand saints, whose number is ten thousand times ten thousand, and\nthousands of thousands, are continually saying with a loud voice,\n_worthy is the Lamb! blessing, and honour, and glory, and power be\nunto him that sitteth upon the throne._ Do not the crouded Assemblies\nof Christian worshippers bear some distant resemblance to the Zion\nabove?--Let it be our supreme concern, to be fitted and trained up by\nthe humbler forms of devotion in the Church militant, for the exalted\nservices and work of the Church triumphant.----Such are the happy\neffects of stated public worship and instructions, prayers and\npraises. \"Prayers,\" says a mahometan writer, \"are the pillars of\nReligion; and they that forsake prayer, forsake Religion.\"--The\npublic devotions of God's house, how advantageous: how useful: how\nbeneficial in their tendency!--\"To thee, O devotion, we owe the\nhighest improvement of our nature, and much of the enjoyment of our\nlife. Thou art the support of our virtue, and the rest of our souls\nin this turbulent world. Thou composest the thoughts. Thou calmest\nthe passions. Thou exaltest the heart. Thy communications, and thine\nonly are imparted to the low, no less than to the high, to the poor\nas well as the rich. In thy presence worldly distinctions cease; and\nunder thy influence worldly sorrows are forgotten. Thou art the balm\nof the wounded mind. Thy sanctuary is ever open to the miserable;\ninaccessible only to the unrighteous and impure. Thou beginnest on\nearth the temper of heaven. In thee hosts of angels and blessed\nspirits eternally rejoice.\" So important is the duty of public\nworship to the world and the interest of moral Virtue, that we can\nhardly be too zealous in recommending it, or exceed in our encomiums\nupon it. For it is impossible a man should be good, while he\naltogether omits the duties of Piety. The neglect of them shews that\nwe have no right notions of God, no sense of his presence, no hearty\ndesires of his mercy, and no solid hope of his favour.--\n\nWe will here, at the proper place to insert the remark, and as a\nfurther proof and powerful recommendation of the duty of public\nworship, see what the views, and opinions, or feelings and practice\nof the scripture-saints were in regard to it. How the Apostle Paul\nviewed it, we learn from the following direction of his. _Not\nforsaking the Assembling yourselves together as the manner of some\nis, but exhorting one another._ These words teach us that there were,\nin the days of the Apostles, and should be in all ages, Christian\nAssemblies for the public worship of God and mutual edification: and\nthat it ever was, and ever will continue to be the duty of all\nChristians to frequent these Assemblies in obedience to the command\nof God, to perpetuate and maintain his worship in the world, and for\nthe confirmation of their faith, and their mutual edification unto\nlife eternal. To the Corinthian christians, he says, _In the name of\nour Lord Jesus Christ, when ye are gathered together_: He speaks of\ntheir being convened for public worship, as their _stated_ custom.\nAnd in his salutation to them as a Church, he mentions those _that in\nevery place_ call upon the name of Jesus Christ. _Unto the Church of\nGod which is at Corinth, to them that are Sanctified in Christ Jesus,\ncalled to be saints, with all that in every place call upon the name\nof Jesus Christ our Lord._ Those _in every place that call upon the\nname of our Lord Jesus Christ_ are all worshipping Assemblies of\nChristians. Our Lord himself promises, in a most tender and affecting\nmanner, his gracious notice, presence, and blessing with ever so\nsmall a number of his worshipping disciples or followers. _For where\ntwo or three are gathered together in my name, there am I in the\nmidst of them._ His calling his followers a CHURCH implies\nnecessarily their assembling _statedly_ for worship and mutual\nedification. Public worship directly honors Jesus Christ, and is a\nmost expressive way of owning him before men; and denying it or\nneglecting it, is denying him and being ashamed of him. _He that\ndenyeth me, and is ashamed of me and my words before men, him will I\ndeny before my father which is in heaven and his angels._ The Psalms\nare full of expressions of warm affection and attachment, as all know\nwho read them, to the courts of the Lord, to public worship. All good\nmen love the ways of Zion, esteem and value exceedingly the word of\nGod--the house of God--the ordinances of God--the Sabbaths of\nGod.--Man never appears in so amiable an attitude as when on his\n_knees_ before his Maker. The pleasure of engaging cordially in\npublic worship is noble. How often too does God honor his worshipping\nAssemblies by his favorable presence--by communicating his\ngrace--mercy--peace, and pardon to pious worshippers. What delight!\nwhat joy! what sweet experience! what comfort--what transport in\njoining \"in work and worship so divine.\" As a specimen of the esteem\nfor the public worship of God, of delight in it--of ardent desires\nafter it--of the profitableness of it--I have selected from the\nPsalms, the following passages--_How amiable are thy Tabernacles, O\nLord of hosts! my soul longeth, yea, even fainteth for the Courts of\nthe Lord.--Blessed is the man whom thou chusest to approach unto\nthee, that he may dwell in thy Courts. We shall be satisfied with the\ngoodness of thy house, even of thy holy temple. My soul thirsteth for\nthee, my flesh longeth for thee, to see thy power and glory so as I\nhave seen thee in the sanctuary. My soul shall be satisfied with\nmarrow and with fatness, and my mouth shall praise thee with joyful\nlips. For a day in thy courts is better than a thousand: I had rather\nbe a door-keeper in the house of my God, than to dwell in the tents\nof wickedness.--One thing have I desired of the Lord, that will I\nseek after, that I may dwell in the house of the Lord all the days of\nmy life, to behold the beauty of the Lord; and to enquire in his\ntemple; for those that be planted in the house of the Lord, shall\nflourish in the courts of our God; they shall bring forth fruit in\nold age, they shall be fat and flourishing._ Again--_I was glad, when\nthey said unto me, let us go into the house of the Lord, whither the\ntribes go up, the tribes of the Lord, unto the testimony of Israel to\ngive thanks unto the name of the Lord. If I forget thee, O Jerusalem,\nlet my right hand forget her cunning. If I do not remember thee, let\nmy tongue cleave to the roof of my mouth, if I prefer not Jerusalem\nto my chief joy._\n\nI have now, my Hearers, largely argued the duty and beneficial\ntendency of public worship. Better reasons I cannot offer. More\npowerful inducements to a constant attendance upon it, unless real\nnecessity may be pleaded, as your excuse, cannot be laid before you,\nthat are contained in those considerations which prove its beneficial\ntendency, above illustrated. If by those you will not be convinced,\nand reformed, if heretofore negligent of the duty, you must remain\nunconvinced and unreformed. Divine power and grace alone can awaken,\nconvince, and reform you. Remember, if you neglect or deny public\nworship, you provoke God--you neglect a plain duty--you set a bad\nexample--you dishonor Jesus Christ--you injure religion--you disserve\nthe cause of morality--you contribute your proportion of influence to\nextirpate from the earth the christian religion--and must be\nresponsible for all the evils you are the occasion of. Let us all,\nthen, make conscience of so plain and so important a duty as public\nworship, that by it, we may be trained up for the worship of heaven,\nfor THERE, they are before the throne of God and serve him, day and\nnight, in his temple.\n\n\n\nDISCOURSE VIII.\n\n----------\n\nThe Ordinance of the Lord's Supper not a human invention, but a\ndivine Institution.\n\nMATTHEW xxvi. 26-31.\n\n_And as they were eating, Jesus took bread, and blessed it, and brake\nit, and gave it to the disciples, and said take, eat, this is my\nbody.--And he took the Cup and gave thanks, and gave it to them,\nsaying, drink ye all of it. For this is my blood of the New Testament\nwhich is shed for many for the remission of sin. But I say unto you,\nI will not drink henceforth of this fruit of the vine, until that\nday, when I drink it new with you in my Father's kingdom.--And when\nthey had sung an hymn, they went out into the Mount of Olives._\n\nIt affords peculiar satisfaction to the thinking mind, in attending\nany duty of Religion, to be well assured that it hath either a divine\nwarrant, as _thus saith the Lord,_ or is supported by the clear light\nof Reason. If we make that a duty which God hath not enjoined upon\nus, either taught us by the light of nature, or the light of\nRevelation, we are guilty of will-worship or superstition. In this\ncase, it may justly be said to us, _who hath required this at your\nhands: bring no more vain oblations._ To worship God in a way not\nappointed in his word, or by rites and ceremonies not authorised by\nhim is to presume to interfere with the kingly office of the Saviour.\nHe is king in his Church, and alone had power to make laws and\nappoint ordinances of worship. It is an infallible mark of an\napostate and antichristian Church to pretend to institute sacraments\nor ordain modes of worship. Our Lord, knowing the proneness of human\nnature to err, and to adopt modes of worship of their own, has left\nhis people this needful warning and excellent advice. _But in vain\nthey do worship me, teaching for doctrines the commandments of men._\nWe reject, with abhorrence, all human inventions or commandments in\nthings divine. We glory in being guided solely by plain scripture,\nand not by the opinions or decrees of any men--body of men, or\nvenerable ecclesiastical councils, however wise, or learned, or\npious. Superstition and impiety are two extremes, in Religion, which\nought to be shunned with equal care. We are not to turn aside to the\nright hand or to the left. While we anxiously flee from superstition,\nwe should tremble lest we run to the opposite extreme of irreligion.\nExcellent is the advice of the wise man on this head. _Put away from\nthee a froward mouth, and perverse lips put far from thee. Let thine\neyes look right on, and let thine eyelids look straight before thee.\nPonder the path of thy feet, and let all thy ways be established.\nTurn not to the right hand nor to the left; remove thy foot from\nevil._ The right-hand errors of superstition, and the left-hand\nerrors of irreligion are to be avoided with the utmost solicitude.\n\nAs worshipping God in more ways than he has appointed, or in\nunauthorized ways is superstition; so neglecting the ways and\nordinances of worship, which he hath most obviously appointed is\nirreligion. If we refuse, under any pretence whatever, to attend upon\nthat, as DUTY, which he hath most expressly commanded, and which is\naltogether reasonable in itself, we are guilty of impiety, or\ndespising his authority, breaking his laws, and rising up in\nrebellion against him; and of course shall be dealt with accordingly.\nFor to retrench is no less criminal than to add. We are as strictly\nprohibited from taking away from, as adding to, the revealed will of\nGod. The conscientious mind, therefore, would wish above all things\nto avoid both crimes, taking from or adding to, going beyond or\nstopping short of duty. To determine which crime of the two is most\nheinous, is perhaps beyond our abilities. It is enough for us to know\nthat both are very aggravated Sins, and to be avoided with the utmost\nsolicitude.\n\nWe should carefully and diligently worship and serve the Lord our\nMaker, just as he has commanded us, precisely, and not according to\nany traditions of men, decrees of councils, uninspired canons, or our\nown vain imaginations. Religious and Gospel-worship and ordinances\nshould be kept, pure and entire, free from all human mixtures and\ninventions. These are the feelings and views which our Churches\nprofess to entertain--to walk by--and to hold. If in any instances,\nor degree, we deviate from them, we do it mistakenly--and\nunintentionally; and therefore we trust, should this be the case, it\nwill not be imputed to us, as a wilful aberration from the original\npurity and primitive glory of the Gospel. We profess, and wish to\ntake Christ's spiritual and heavenly Religion, just as he, and his\nApostles have delivered it to us, in the sacred Volume.--And that we\nmay all be fully and perfectly satisfied, that while remembering the\nbitter sufferings and agonies of our once crucified, but now risen\nRedeemer in the sacrament of his supper--in the elements of bread and\nwine, we are only acting in pious obedience to a plain, positive, and\nexpress command, as express as any one can be, of our glorious high\nPriest, the captain of our salvation.--It is proposed, in the sequel,\nto--\n\nI. Consider the original and actual institution of the sacramental\nsupper--\n\nII. And--the nature of it, and who may rightfully attend upon it.\n\nI. We are to consider the original and actual institution of the\nsacramental supper. It may not be improper or unuseful, just to\nnotice here as we enter on this important subject, the names, by\nwhich this Ordinance of the New Testament dispensation, is commonly\nknown. I now, in the entry, call this ordinance, an ordinance of the\nNew Testament dispensation, because I hope to be able, in the\nsubsequent reasonings, to prove it to be so, to every mind that has\ncandour, and discernment, to see the force of arguments. It has been\ndifferently denominated, in the Christian Church, and by different\ncommunions of Christians. It has been called the holy Sacrament--the\ngreat Gospel feast--the Christian Passover--the holy supper--the\nEucharist--the Communion--and the Lord's supper. Among all these\nappellations, that by which it most commonly goes, among christians,\nis the Lord's supper. In each of these names, there is a peculiar\nsignificance and propriety, as is justly observed in those numerous\ndiscourses, which have been published on this Gospel-ordinance. Pious\nand sensible tracts have been published by learned men and sound\ndivines on the nature of this ordinance--the qualifications of the\nworthy recipients--the terms of admission to its blessed\nprivileges--the due preparation for attending upon it--the graces to\nbe exercised while attending it--the design of it--and the temper and\nconduct which become christians after rising from the holy table--as\nwell as the danger and sin of an unworthy and irreverent approach to\nit.--There is, in holy scripture, most obviously, sufficient reason\nfor these several names given to it. But we readily concede, the word\n_sacrament_ is not in the New-Testament-writings. It signifies\nbinding ourselves to the Lord by covenant-vows and promises. Whenever\nwe participate of the sacrament of the supper, we solemnly covenant,\nengage, and promise visually to be the Lord's; to believe his truths,\nto be faithful in his service, to perform the duties which he\nenjoins--and to take him for our only Saviour.--\n\nIt may also, once for all, be here remarked, that there are, among\nthe various communions of christians, some circumstances relating to\nthis Ordinance, which are not essential, but are left to the\nconvenience, prudence, and situation of the followers of the Son of\nGod. Such as the frequency with which it ought to be celebrated; the\nposture of the recipients;--the quantity of the _Elements_ to be\ntaken;--and several other less points, which indeed have caused much\ncontention among pious christians, to the disgrace both of reason and\nreligion. In all indifferent things, it is folly to contend. It is no\nwhere said how often the Lord's Supper is to be solemnized--or\nwhether in the morning or evening of the Sabbath-worship--or whether\nwe shall sit--or stand--or kneel while we partake of the symbols of\nthe body and blood of the Redeemer. These circumstances are perfectly\nimmaterial. And how unhappy, that christians should ever interrupt\nthe harmony of churches on account of them, or divide and separate\nfrom each other. But about what trifles, MERE NOTHING, will men\nfuriously quarrel! He who kneels at the holy table is as acceptable a\nworshipper, as he who sits or stands. God looks at the heart, and not\nat the outward appearance. A composed, decent, and respectful or\nreverential posture is becoming, and is required. And as often, as\nthe body of the people, with whom we worship, deem it expedient to\nsolemnize the holy ordinance of the supper, we should do it, even if\nour private opinions should happen to be different. All that\nChristian Churches are concerned about, is that their Communion-days\nor Sacramental seasons may not be too near each other, or too far\ndistant, lest the good effects, which they are intended to\naccomplish, should be frustrated. These observations are made to\nreconcile unhappy differences in Churches--to prevent needless\ndisputes--and to promote among all that love our Lord Jesus Christ,\nhowever distinguished by name or distant in place,\nunion--love--charity--condescension--and mutual forbearance. I hope\nthe glorious day will soon arrive when God's people of the various\ndenominations, will make the most of their union, and the least of\ntheir difference--and be in all ESSENTIAL THINGS, of one mind, of one\nway: and will lay aside and be ashamed of their foolish attachment\nto, and intemperate zeal for mere circumstantial points, names, and\nforms. Happy are the persons or the church that can divest themselves\nof all party-views and prejudice--of all bigotry and narrow notions,\nand embrace all pious people, of whatever sect, in the arms of\nfraternal affection--loving those most, who appear to have most of\nthe temper and holiness of the Gospel! Alas! what mischief to the\nbest of all causes, that of Jesus of Nazareth, hath bigotry done in\nevery age, and every land, where his name has been known!\n\nBut the principle design of the present discourse is to prove, from\nscripture, the reality of such an ordinance, as we call the sacrament\nof the supper. Is there, then, such an ordinance, in the Christian\nChurch, to be observed by all the followers and disciples of our\nLord, in every age and country? If there be not, we are, in our\nattendance upon it, justly chargeable with adopting human inventions\nand corruptions. Consequently are guilty of will-worship or\nsuperstition. We go beyond what is required of us. We cannot, of\ncourse, hope, upon reasonable grounds, for the divine acceptance and\napprobation. For God is never honored by, or pleased with our\nreligious observances, however seemingly devout or pious we may be,\nwhen we presume to offer him, either what he hath not required of us\nby plain instructions of his own word, or made known to us by the\ndictates of reason: or when we offer it in the way, which he hath not\nrequired. We are to admit as articles of faith all that he hath\nenjoined, and only what he hath enjoined, and no more. In our\npractice, as professed christians, we are to do precisely as he hath\ncommanded us. To believe as he tells us, and to do as he bids us, is\nthe chief of religion. As professed followers of the Redeemer of the\nworld, we are to walk in all the ordinances and commandments of the\nLord blameless. On the subject of positive duties we are to be\nguided, in our inquiries, altogether by the revealed will of him, who\nappoints them.\n\nLaying aside all prepossessions from education, tradition, or other\nsources, let us candidly and critically enquire, whether Jesus Christ\ndid not, in the most POSITIVE and EXPRESS manner, institute the\nsacrament of his supper, or a solemn commemoration of his passion and\ndeath by partaking of bread and wine set apart to be emblems of his\nbody and blood. And it is not possible for any language to be plainer\nor easier to be comprehended, than the passage of scripture chosen\nfor our present meditation. In it we have an account, concise, but\nfull, of the original appointment. We have, in it, the history of the\nfirst Christian sacrament ever attended upon. The Jewish Passover is\ndone away EXPRESSLY, by him whom it typified, and who alone had\nauthority to change or abrogate the whole Jewish system. He says, in\nso many words, that he abolishes it, and would never more attend it.\nHe says, he sets up another and new ordinance, in its room, to be\ncontinued in his Gospel kingdom. He himself dispenses the Elements\nafter consecrating them by prayer. His disciples partook of them. All\nthe circumstances are minutely set down. Nay, he ordained, as king of\nZion, as head over all things to his Church, that the commemoration\nof him, by material bread and wine, should be STATEDLY observed to\nthe end of the world, in his Church, for the important purposes of\nhonouring him as a Saviour, and preserving warm in the heart, and\nperpetuating the memory of his sufferings, his dying love and rich\ngrace. I will explain and illustrate this history of the institution\nof the Lord's supper, in the following manner, and principally in the\nwords of an _approved expositor._\n\nAt the close of the paschal supper before the table was cleared,\nJesus to show that he was thereby typified as the lamb of God who was\nto be sacrificed for us, took in his hand such bread as was in common\nuse, and having set it apart for sacred service, by thanksgiving and\nprayer, he brake it and distributed it among his disciples, saying\n_take eat_; for I appoint this sacramental bread to be henceforth\neaten as the memorial of my body's being broken for your redemption\nby my sufferings and death; in like manner as the eating of the\npaschal Lamb was appointed to be a memorial for the preservation of\nIsrael from the destroying angel, and of their deliverance out of\nEgypt.----After the same manner he likewise took the cup of such wine\nin his hand as they had at the paschal supper, and setting this apart\nby thanksgiving and prayer to sacramental use, delivered it to his\ndisciples, saying to every one of them, _drink of this_: for I\nappoint this sacramental wine to be henceforth drunk by all my\ndisciples as the representation and memorial of my blood's being shed\nfor the confirmation of the new covenant, and purchasing of all its\nblessings; and particularly for the forgiveness of the sins of vast\nmultitudes, not of the Jews only, but of the Gentiles, also, even of\nall that by faith receive the atonement.----\n\nBut I tell you that from this time forward I have done with drinking\nthe juice of the grape in commemoration of Israel's deliverance, and\nwill have that Ordinance continued NO LONGER than till the things it\ntypified shall be fulfilled by a more glorious redemption in the\nGospel-kingdom, which will take place after my resurrection, and will\ncall for a NEW USE of wine in the commemorative Ordinance which I\nhave NOW INSTITUTED.----And when at the close they had sung an hymn\nor song of praise suited to the occasion, Christ knowing that the\ntime of his being betrayed was just coming on, would not stay to be\napprehended in the house, lest he should bring the Master of it, into\ntrouble, nor in Jerusalem, lest he should occasion public tumults and\noutrages, but retired with his disciples to the Mount of Olives. Here\nis a minute and circumstantial account given us by the Evangelist\nMatthew, of the ABROGATION of the Jewish ordinance of the Passover,\nand the INSTITUTION of the Christian Ordinance of the Lord's supper.\nIt is a plain and particular account, as much so, as can well be\nconceived. And of all the four Evangelists, it is often observed,\nMatthew is the most circumstantial and particular in giving us the\nmemoirs of our blessed Lord's life, discourses and conduct. St. Mark\nand St. Luke rehearse to us, in the same words, as nearly as may be,\nthe ORIGINAL INSTITUTION of the ordinance of the Supper, and the\nabolition of the paschal Supper, and of the continuance of the former\nin the room of the latter. The Evangelist Mark's account is this.\n_And as they did eat Jesus took bread and blessed and break it and\ngave to them and said, take eat this is my body.--And he took the\ncup, and when he had given thanks, he gave it to them, and they all\ndrank of it. And he said unto them this is the blood of the new\nTestament which is shed for many. Verily I say unto you, I will drink\nno more of the fruit of the Vine until that day that I drink it new\nin the kingdom of God. And when they had sung an hymn, they went out\ninto the Mount of Olives._ St. Luke's account is of an exactly\nsimilar tenor, though the order be a little different. _Saying with\ndesire have I desired to eat this PASSOVER with you before I suffer.\nFor I say unto you I will not any more, eat thereof, until it be\nfulfilled in the kingdom of God. And he took the cup and gave thanks\nand said, Take this and divide it among yourselves. For I say unto\nyou, I will not drink of the fruit of the Vine until the kingdom of\nGod shall come. And he took bread, and gave thanks, and brake it and\ngave unto them saying, This is my body which is given for you: this\ndo in remembrance of me. Likewise also the cup after supper, saying\nthis cup is the new Testament in my blood which is shed for you._ No\nwords can be more particular. All the three Evangelists exactly agree\nin their account. There is indeed a wonderful harmony in this, as in\nall their other accounts of the birth, life, doctrines, institutions,\nsufferings, and death of the son of God. They vary so much as is a\nfull proof that they did not transcribe from each other--or pen their\nGospels by previous concert:--and they harmonize so completely as to\nsatisfy all candid minds, that they gave a true, and not a false or\nfictitious history. All these three Evangelists tell us that Jesus\nChrist, DIRECTLY and EXPRESSLY, abolished the ordinance of the\nPASSOVER. And that he also in the Gospel-kingdom, or his Church,\nwould have bread and wine used as an ordinance commemorative of his\nbroken body and shed blood. He was very formal, as well as solemn and\nparticular in this. He told his disciples what the bread was a sign\nor symbol of--his body broken: and what the cup was the sign or\nemblem of--his blood shed for the remission of sin.--All reasonable\npeople will agree that his disciples, who were present and heard him,\nand partook of the consecrated bread and wine, understood him\nperfectly. But how did they understand him? If they did not\ncomprehend his meaning, it was because he did not utter himself\nintelligibly, or they had not common capacities to take up his\nmeaning.--How they understood him, their conduct explains to all who\nhave eyes to see, and ears to hear. Did they ever more after this\nattend the paschal Ordinance, which had been so dear to the Jewish\nChurch, from the day of its institution?--Did they not on the _first\nday of the week,_ the Lord's day, attend public worship, and\nsolemnize the Lord's Supper? They did. What did they do this for, if\ntheir Lord and Master had not ordered them to do it? Dared they, of\ntheir own accord, undertake to appoint an ordinance of worship? Their\nactions speak louder than words can do. In the Acts of the Apostles,\nwe are told xx. Chapter--7. that the disciples and believers\nsolemnized the ordinance of the Lord's supper--on the LORD'S-DAY--the\nday of his resurrection, the FIRST DAY of the week. _And upon the\nfirst day of the week when the disciples came together to break bread\nPaul, preached unto them._ This could not be common _breaking of\nbread._ No person, in his senses, can imagine the Apostles went about\nfrom house to house to do this. It could be no other, therefore, than\nthe sacramental _breaking of bread._ It was on the FIRST DAY of the\nweek--the Christian Sabbath, or Lord's day. They met for public\nworship. Paul preached to them. They had likewise public prayers.\nThey assembled as we do, and as the Christian world ever since have\ndone, on the Christian Sabbath to preach, to pray, and to solemnize\nthe holy Ordinance of the Supper.--A still more minute account is\ngiven us of the various parts of pubic worship observed in the\nApostolic days--ii. Chapter--41 and 42 verses--_They gladly received\nthe word, and were baptized, and continued steadfast in the Apostle's\ndoctrine and fellowship--and in breaking of bread and in prayers._\nThey were steadfast. They gladly received the word--took a pleasure\nin hearing it--in being where it was preached. The ordinance of\nwater-baptism was administered to them. The ordinance of the Lord's\nSupper was celebrated and prayers were attended. _They_--that is, all\nthe professed believers in Jesus Christ _continued steadfast in the\nApostle's doctrine and fellowship._----It is then a fact\nincontrovertible, that in the primitive days of Christianity, the\ndisciples all attended the divine ordinances of baptism and the\nLord's supper--public worship and prayers, on the FIRST day of the\nweek.\n\nTo put the matter beyond all doubt, we will see what St. Paul's view\nof it was. He was the chief of the Apostles. An immediate revelation\nwas given to him, and he was a wonderful and most successful\ninstrument of spreading the glory of the Gospel--and by whom also a\nvery considerable part of the New Testament was penned.--In his first\nLetter to the Church at Corinth, he gives us a very particular\naccount of the ORIGINAL INSTITUTION of the ordinance of the Lord's\nsupper--and EXPRESSLY informs us that it is to be perpetuated in the\nchristian Church till the end of the world--that is all christians\nare by it, to show forth the death of Christ till he _come_--come to\njudge the world, and to render to every man according to his\ndeeds.--xi. Chapter--23-27--_For I have received of the Lord, that\nwhich also I delivered unto you, that the Lord Jesus, the same night\nin which he was betrayed, took bread: and when he had given thanks,\nhe brake it, and said, Take, eat: this is my body, which is broken\nfor you: this do in remembrance of me. After the same manner also, he\ntook the cup when he had supped, saying this cup is the new Testament\nin my blood: this do ye as oft as ye drink it, in remembrance of me.\nFor as often as ye eat this bread, and drink this cup, ye do show the\nLord's death till he come._ That this is not common daily eating and\ndrinking to support life--to satisfy hunger and thirst is evident to\nevery person, who makes use of his reason in things of religion.\nCould the Apostle speak as he does, if he meant no more than our\ncommon meals? If he meant only common eating and drinking, must he\nnot be insane to speak as he does? Is common eating and drinking a\nremembrance of Christ's sufferings and death? If we eat and drink, at\nour common meals, without a pious and thankful heart, are we guilty\nof the body and blood of the Lord? Is our common eating and drinking,\nif not done in a holy manner, eating and drinking damnation to\nourselves--not discerning the Lord's body? Are we to wait, in\npartaking common nourishment, till we have examined ourselves? _But\nlet a man examine himself, and SO LET HIM eat of THAT bread, and\ndrink of THAT cup._ The Apostle severely reproves the converts at\nCorinth for an unworthy, disorderly partaking of the Lord's Supper,\nwhen they assembled for that purpose. He calls the ordinance, the\n_Lord's Supper. When ye come together into one place, this is not to\neat the LORD'S SUPPER._ What the Lord's Supper is, we know as well as\nwe know the meaning of any word ever used: as well as we know what\nthe _Lord's prayer_ means. The Lord's Supper is not every meal or any\npartaking of any food, but a _Supper_ that is PARTICULARLY\nSO--EMINENTLY SO. If I were to call every prayer the _Lord's\nprayer_--and every meal I made--or food I received, the _Lord's\nSupper,_ I should justly be looked upon, either as a wilful perverter\nof scripture, or insane.----\n\nFurther, the Apostle calls the ordinance now under\nconsideration--_the Communion_--and partaking of it--setting at _the\nTable of the Lord,_ the cup--_the cup of the Lord. The cup of\nblessing which we bless, is it not the communion of the blood of\nChrist. The bread which we break, is it not the communion of the body\nof Christ._ 1. Cor. x. 16. Again, verse 21. _Ye cannot drink the cup\nof the Lord and the cup of devils; ye cannot be partakers of the\nLord's table, and the table of devils._ We may also observe, that the\nabolition of the Jewish passover, and institution of the ordinance of\nthe holy Sacrament of bread and wine, in the room of it, is plainly\nintimated, when the Apostle calls Christ our Passover sacrificed for\nus--and directs us to keep the feast, alluding to the paschal feast,\nin a sincere manner. _For even Christ our passover is sacrificed for\nus. Therefore let us keep the feast, not with old leaven, neither\nwith the leaven of malice and wickedness, but with the unleavened\nbread of sincerity and truth._ It is most easy and natural to\nunderstand this, of the Gospel-feast of the sacramental supper--and\nthat this comes in the room, of the Jewish passover. This is the way\nin which it is generally and justly understood. Christians, in\ngeneral, and all denominations, have from this and other very plain\npassages of scripture, been of the opinion, that the _Lord's Supper_\nas a holy ordinance succeeds the ordinance of the Passover. There\nwere two stated or fixed ordinances in the Jewish church,\nCircumcision and the Passover. There are two, in the Christian\nchurch, Baptism and the Lord's Supper. The latter, no doubt, came in\nplace of the former. At least this hath been the common belief; and\nit will not be given up with out very solid reasons.--None, generally\nsatisfactory, have ever yet been alledged, and it is presumed never\nwill.----To evade the force of the above reasonings and plain\nscripture, it has been said, all that is contained in scripture\nrelative to the sacramental supper, is only allegory--mere\nmetaphor--and that the Apostle John speaks of a spiritual supper in\nthe soul. That he describes the regeneration of the soul, by Christ's\ncoming into it, and the sweet pleasures of internal religion, by his\nsupping in the soul, in the following words, is granted.--And the\nlanguage being highly figurative and metaphorical, is just and\nbeautiful is also allowed. _Behold I stand at the door and knock; if\nany man hear my voice, and open the door, I will come into him, and\nsup with him and he with me._ The spiritual supping of Christ in the\nregenerated soul, or his imparting to it, divine consolations, no\nmore proves that there is no ordinance of the Lord's Supper, to be a\n_standing ordinance_ in the Church, to the end of the world, than the\nfirst verse in the book of Genesis proves it. It doth not refer to\nit, so much as in the remotest degree. Before a person can bring\nhimself to believe in such a strange perversion of scripture, he must\nhave resolved that he will understand nothing, according to what is\nin truth. What will not man do, to get clear of plain truth! How will\nhe twist and pervert the plainest words!----\n\nIt hath also been alledged, that our divine Lord, directed his\ndisciples to wash one another's feet as a token of humility--John\nxiii.--from the 4th to 15th verse. There is no word, in this whole\ntransaction, that can possibly denote that _washing of the feet_ was\nto be a standing ordinance in the New Testament-dispensation.--Most\nplainly doth Christ tell them, that what he had done was only an\n_example_ of humility, or significant way to teach them this\nimportant Virtue. It was an outward action calculated to impress\ntheir minds with a sense of the duty of being\nmeek--humble--condescending--and forbearing. So they understood\nit--for they never practised it as an ordinance. We have a right to\nsay they did not, because, we are no where told of their observing it\nas a divine ordinance. So Christians have, in general, understood\nit.--One very small handful of pretended followers of Christ have\nunderstood it differently--and observed it as a CHRISTIAN RITE. But\nadmitting it to be an ordinance to be observed in Christ's Church, it\ndoth not disprove the other ordinances.----Upon the whole, we may as\nwell deny any duty as the ordinance of the Lord's Supper. We may with\nas good reason affirm that all the scripture is mystery, and none of\nit capable of being understood, as to affirm that what it says\nrelative to the institution of the Lord's Supper as a _standing\nordinance_ to be continued in his Church to the end of the world, his\nsecond coming to judgment, is only mere metaphor--allegory, or\nfigurative language.--But it is one thing to show malice against\nGod's special ordinances, and another to disprove them. All who\nreject, despise, and deny them, cannot, with any consistency, pretend\nto receive the word of God, as the only rule of faith and practice.\n\nHaving reviewed the scripture account of the Institution of the\nLord's Supper, as a standing ordinance, in the Christian Church, to\nbe continued to the end of the world.--We shall, as was proposed,\nexamine\n\nII. Very briefly into its nature, and enquire who may rightly attend\nupon it.--God is infinitely wise, in all that he requires of us, as\nduty. He never did require, or enjoin upon man what was inconsistent\nwith his wisdom or goodness, or when complied with, would be of no\nbenefit to him. The ordinances of the gospel are spiritual in their\nmeaning, and highly subservient to the purposes of fervent\npiety.--And the ordinance of the Supper, is an ordinance wherein by\ngiving and receiving _sensible signs,_ we show forth the death of\nChrist till he come to judge the world at the last day. By visible\nsigns, it represents to us the body and blood of the Saviour. The\nmaterial emblems, the bread and wine, convey to us, or signify\nspiritual things; and are designed to impress the mind, with the\nliveliest ideas of the dreadful sufferings of the son of God, of his\nblood shed, and body broken for us, by the aid of our external\nsenses, our eyes and taste.--By these Elements, as they are termed,\nwe behold him crucified afresh:--as groaning on Calvary:--as expiring\non the Cross:--as rising from the dead:--as bursting asunder the\ncords of death:--as ascending up into heaven:--as sitting at the\nright hand of God:--as an all-willing and all-powerful Saviour. Our\neyes see it, in the sensible signs. May our hearts realize it! The\nduty of remembering our Redeemer, in the memorials of his dying love,\nis most reasonable. We consist of body and soul, and in this\nordinance, the apprehensions and devotions of the latter, are aided\nby the senses of the former. This is treating human nature as being\nwhat it is. Had we no BODY, or were we unembodied spirits this\nordinance would be absurd.----\n\nIt may be here pertinently added, God has had his sacramental\ninstitutions in every age of the world--even, before the FALL of man.\nIn a state of innocence, before the Apostacy, the tree of life was\nthe Sacrament, or standing sign by which Adam was to be confirmed, if\nhe had maintained his integrity.--The Rain-bow, a natural ph\u00e6nomenon,\nwas expressly appointed by God, as a sacramental sign, by which his\ncovenant with Noah was ratified, and in which he promised that the\nworld should not, a second time, perish with water.--In the Jewish\ndispensation, the Passover and circumcision were two noted\nsacramental institutions, by which God's covenant of grace, was\nconfirmed.--And in the last, best, and most perfect dispensation of\nall, the Gospel, are two most plain and important Sacraments, Baptism\nand the Lord's Supper.\n\nIn all these instances, the wisdom, goodness, condescension and grace\nof the Supreme Being are remarkably manifested. He considers what we\nare, weak and frail Creatures. He treats us as being what we are,\nimperfect Creatures; and hath, in the sacraments, appointed outward\nsigns to assist us in conceiving rightly of divine things, and to\nmove and affect the heart.\n\n2dly. The nature of the ordinance of the supper is a commemoration of\nthe sufferings of a dying Redeemer. This is sufficiently proved by\nthe very words of the blessed Jesus in the original institution and\ndistribution of the Elements. THIS DO IN REMEMBRANCE OF ME. He, as\nour passover, is sacrificed for us. We are then to remember him,\nprincipally, as dying for us:--as bearing our sins in his own body on\nthe tree:--as our propitiatory sacrifice:--as our righteousness. This\nneeds no other proof, than the very words used in the distribution of\nthe outward signs. _This is my body which is broken for you_:--broken\nwith an inconceivable weight and variety of sufferings.--So again,\n_This Cup is the new Testament in my blood which is shed for you:_\nshed for you--a ratification of the new covenant, which is the\nmeaning of the word Testament here.--Who can hear the divine\nJesus--who can see him holding out life and glory, in these appointed\nsigns, saying eat, _O friends, and drink ye all of it,_ without being\nmelted into love, gratitude, and a cordial compliance!--The\nsacramental supper, then, is a memorial of his dying love, bleeding\npiety, and wonderful grace.--By it, as the Apostle expresses himself,\nwe _show his death_ TILL HE COME--till he come to visit our guilty\nworld as the final judge. As a dying friend he gives us this memorial\nof his love. He knew that we, in this wicked world, and amid its\nconcerns and temptations, should be apt to forget him in the riches\nof his grace and bitterness of his death. Accordingly that the manner\nof his death, and magnitude and variety of his sufferings might never\nbe effaced from the mind, the same night in which he was betrayed, he\ninstituted this precious Ordinance, and bid all his followers, to\nremember him in it, with all the weight of his divine authority, and\naffection of ardent friendship.----And can we forget thee, O\nsuffering Immanuel! Whom should we remember, if we forget thee!--Can\nour cold hearts be unmoved at those things, which thou didst undergo\nfor us!--Can any pretend to be thy disciples, deceiving mortals, and\nstill exert themselves to persuade others not to remember thee, in\nthy DYING COMMAND!\n\n3dly, The sacramental supper is a Communion-Ordinance. _The cup of\nblessing which we bless, is it not the communion of the blood of\nChrist? The bread which we break, is it not the communion of the body\nof Christ? For we being many are one bread and one body, for we are\nall partakers of that one bread._ This ordinance from these words is\noften called, by way of eminence, the Communion; and it has been\ncelebrated ever since the days of Christ, as a _standing ordinance,_\nin every Country, where the Gospel hath been enjoyed by all\ndenominations of Christians, except some deniers of all outward\nordinances. Serious and enlightened Christians have always highly\nvalued it. They have always loved it. They always deemed it a blessed\nprivilege to remember their dear, departed Lord in his own appointed\nemblems. And while attending upon this great Christian solemnity, the\nCommunion-Table, we commune with one another--with our Father who is\nin heaven--and with the Redeemer of a fallen world.--As brethren we\nsit at the same table, commemorate the same suffering Lord,\nparticipate in the same rich provision. This shows our union in all\nessential doctrines, our charity; that in the things of God and\nReligion we have one heart, one Lord, one hope, one faith, one\nbaptism, one God and Father of all, and that we acknowledge one\nanother as fellow-Christians. We stand, as it were, at the foot of\nthe Cross, beholding the awful sufferings of our Lord, and\nprofessedly rest all our hope on his merits and precious blood, our\nhope of pardon, hope of peace, hope of acceptance with a holy God,\nand hope of eternal blessedness in heaven.--We also commune, by the\ndivine spirit, with God himself. A spiritual intercourse, at the\nSacred Gospel-Passover, is maintained between him and his pious\npeople. He communicates,  by the influence of his holy spirit, his\nlove to them; and they pour out their hearts, desires, and prayers\nbefore him, and to him. He draws near to them, in mercy, and in the\ntokens of his favour. They draw near to him in duty. Hence he is said\nto dwell in them. He smiles upon them through the Son of his love. He\nowns them in the covenant of grace. He pities them in all their\nsorrows. He comforts them with his own consolations. He establishes\nthem in the truth and right way. They are, in fine, seated at his own\ntable--a Father's board, upon the best provision.--What a high\nprivilege! What a sublime felicity!--\n\nAnd who may rightfully attend upon, and enjoy this divine Ordinance?\nThe answer is, all Christ's disciples. His professed followers who\nbelieve in him, and obey his precepts. All are bound to honor the God\nof ordinances. He alone can make them profitable and savingly\nbeneficial. Without him, they will be inefficacious.--And to have a\nright to approach them, we must profess the religion of the Gospel,\nmust admit all its essential doctrines. And behave and conduct\naccordingly. _Do this in remembrance of me_ is the absolute command.\nAnd we are to remember a dying Redeemer, as his friends, as his\nfollowers. All, therefore, who have a disposition to live a life and\npiety and Virtue, to perform the duties thereof, and to walk in the\nfear of the Lord all their days, may, and ought to approach the holy\nordinances of the Gospel.--\n\nIn the review of what hath been offered, we infer the indispensible\nduty of partaking in divine Ordinances. It is as much our duty, as\nprofessed Christians, to remember the sufferings of the Lord Jesus\nChrist to atone for sin, in his own appointed way, as it is to\npractice the moral virtues of compassion, honesty, or truth. A\npositive duty is absolutely binding. When it is made known to us, we\nmay not neglect it any more than a moral duty: though moral duties\nmay be more important, and be not to give place to positive: for _God\nwill have mercy and not sacrifice._ If _both,_ as both are\nobligatory, cannot be complied with, under certain given\ncircumstances, the _moral_ claims the precedency. All, therefore, are\nobligated to prepare themselves to wait on God, and to honor him in\nhis own institutions. None can excuse themselves. And what is\nrequired on their part hath now been concisely stated.\n\nAgain, from our subject we see how exactly we follow Christ in the\nway, in which we attend upon the Sacramental Supper. We profess to\nfollow him altogether, and to make nothing essential, which he doth\nnot make essential. Every communicant is left to his own opinion and\nfree liberty to stand, or sit, or kneel, as he conceives is the will\nof his divine Lord. As our professed aim is to honor God, and Jesus\nChrist, we endeavour to make the revealed will of our Lord, in this\nOrdinance, our rule. Did he set apart the sacramental bread by\nprayer, so do we. Did he do the same as to the Cup, so do we. Did he\nclose all by an hymn of praise, so do we. We close the solemnity by a\nwell adapted religious song of praise to God and the Saviour.--\n\nWe infer, further, from what hath been said, how painful to the real\nlover of Virtue and piety it is to reflect that this divine\nOrdinance, upon which we have been discoursing, should be so much\ndisregarded, as it is, among those who call themselves Christians.\nSome profane it. Some deprecate and speak evil of it, and of all\ndivine institutions even the christian Sabbath and Christian worship.\nSome cast off prayer, and maliciously and impiously reproach all\nchristian duty. In this Country, it is with difficulty, that many\nwho, in the judgement of Charity, are Christians, can be persuaded to\nhonor God in his special ordinances. How melancholy the idea!--But\nwhat is of all the most affecting is, that there should be so many\nopen enemies to that very Redeemer, who died on purpose to save man,\nlost man! For he came to seek and save that which was lost. His\nsceptical scoffers, will not have him to reign over them. Such should\nremember the observation of the wise man respecting the Deity's\ntreatment of scorners. _Surely HE scorneth the scorners: but he\ngiveth grace unto the lowly._--Those who deny Jesus Christ in his\nword, in his worship, and in his ordinances, and will not have him to\nsave them from sin and misery, will never have any salvation at all.\n_If ye believe not,_ says our Lord, _that_ I AM HE, the promised\nMessiah, _ye shall die in your sins._\n\nTo conclude all--IN THE ABOVE DISCOURSE, I have endeavoured to plead\nthe honor of the only Saviour in his holy ordinance:--I have enquired\nwhat saith the scripture, not what men have said, or Councils\ndecreed. If in any thing I have misapprehended, or misrepresented\ndivine truth, I hope it may be forgiven me by a gracious God; and\nthat all my sins may be washed out, as to their guilt, in the\nprecious blood of that Jesus, whose Religion I solemnly believe to be\ndivine, and on whom I am entirely willing, after the most deliberate\nexamination of his celestial pretensions, to risk my ETERNAL FELICITY.\n\n\n\nDISCOURSE IX.\n\n----------\n\nBaptism by water not a piece of Superstition, but appointed by Jesus\nChrist.\n\nMATTHEW xxviii.--and this part of the 19 verse.\n\n_Baptizing them in the name of the Father, and of the Son, and of the\nHoly Ghost._\n\nEvery true friend of Christ and his Religion mourns over every\ndeparture from the duties he enjoined, the doctrines which he taught,\nand the Ordinances which he appointed. The more sincere and cordial\nhis friendship, the more dear to him, will be the duties, the\ndoctrines and the institutions of his divine Lord and Master.\n\nWe should be exceedingly solicitous, then, to abide in the doctrines\nof Christ, to preserve Gospel-ordinances in their purity; avoiding\ncarefully all human additions, supplements, and traditions; adhering\nto the original primitive simplicity of Gospel-worship and order;\nrejecting all that Christ rejects; holding to all, to which he holds;\nhoping all from him; and keeping from whatever contradicts his\ndoctrines. All the appointments of the Savour are to be highly\nesteemed, and diligently observed by his professed people. And one of\nthese, is the Ordinance of Baptism by water, to be a _standing\nordinance_ in the Church to the end of the world; of the clear and\nexpress institution of which it is now proposed to lay before the\naudience, a plain and faithful account from scripture; being in the\nenquiry wholly directed and guided by what Christ and his Apostles\nhave left us, have said, and practised respecting it.\n\nSo far, my hearers, as I know my own heart, I would cheerfully give\nup any thing, which I could not find duly supported in scripture\nunderstood in its plain and natural sense, and not perverted by\nignorance and wilful misrepresentation.--That the ordinance of\nwater-baptism has been greatly abused and perverted, is readily\nacknowledged. Different denominations of professing christians, have\nentertained different opinions about its nature, as well as the\nsubject and mode. But different opinions and different practices do\nnot disprove the reality of the ordinance, or its utility as a\nchristian privilege. They are however a full proof of the weakness,\nprejudice, and imperfection of human nature. If we must relinquish\nall that has been perverted and abused in religion, or disputed and\ndifferently understood, we shall have nothing left. We must, as many\nhave done, commence infidels. For there is no article either of\nreligion or morals but has been disputed, perverted and differently\nunderstood. I hope for a patient and candid hearing of the arguments,\nwhich shall be alledged to prove that baptism by water or christian\nbaptism is not a piece of superstition, but APPOINTED by Jesus\nChrist.--I would attempt humbly to enquire, what is the mind or will\nof God, as revealed in the holy scriptures, concerning christian\nbaptism. I have taken all proper pains to search them, looking to the\nFather of lights for his guidance and spiritual illumination--to\nweigh and compare what they affirm, and to examine the original\nlanguage. I hope, by divine grace, to be preserved from all error in\nopinion, and intemperance of words, or harsh and uncharitable\nexpressions, being fully persuaded, _that the wrath of man worketh\nnot the righteousness of God._----\n\nThe words chosen, as the subject of present meditation, make a part\nof that great Commission, which our Lord after his resurrection and\nbefore his ascension to his Father and our Father, to his God and our\nGod, gave to his Eleven Disciples or first Ministers. The whole\nCommission runs thus, _Go ye therefore and teach all nations,\nbaptizing them in the name of the Father, and of the Son, and of the\nHoly Ghost, teaching them to observe all things whatsoever I have\ncommanded you. And, lo! I am with you always even unto the End of the\nworld._ To remove all possible doubt, if any could remain, of his\nauthority to ordain and commission them, he informs them, that all\npower was given unto him, in heaven and on earth: power to do every\nthing in his church, and even to render the whole system of nature\nobedient to him. He appointed the time and place, when and where the\n_eleven disciples_ were to meet him in order to be invested with the\ncommission to preach his Gospel, to gather and organize churches, and\nto admit converts to the Sacrament of baptism. _Then the eleven\ndisciples went away into Galilee, into a mountain where Jesus, had\nappointed them. And when they saw him, they worshipped him, but some\ndoubted. And Jesus came and spake unto them saying, all power is\ngiven unto me in heaven and in earth._\n\n1st. The first argument that there is such an ordinance as\nwater-baptism to be administered to all, who are the professed people\nof God, to be continued to the end of the world, is taken from the\nvery words of the text: _baptizing them in the name of the Father,\nand of the Son, and of the Holy Ghost._ In the original, it is\n_into_; which however altereth not in the least the meaning of the\npassage. To baptize _in_ and _into_ the name of the SACRED THREE is\nprecisely one and the same thing. And the word, _baptize,_ as all the\nlearned know, is applying water in some way or other to the subject,\nas will be proved in its proper place. And in the commission which\nour Lord, just before his ascension into heaven, in a very formal and\nsolemn manner, gave to his Apostles, the ELEVEN DISCIPLES, we should\nnaturally expect, if any where, as the most fit time and place, on\naccount of the institution of the ordinance of baptism, as an\ninitiatory or introductory ordinance in his Gospel kingdom or New\nTestament-dispensation. Accordingly the very thing is done; the\nordinance is INSTITUTED in as plain, and as clear, and as precise a\nmanner as words can state. The very particular form of words is\ngiven. That precise form which Jesus Christ would have us use, and\nwhich the christian world, in all its various ages and different\ncommunions, have ever since used. For the sacraments or ordinances of\nthe Gospel are positive institutions; and in all positive\ninstitutions the observers are wholly confined to the declared will\nand form of the institutor. They are neither to go beyond or fall\nshort of it. They can do neither, without offending the institutor.\nIn the appointment of christian baptism our Lord hath then prescribed\nthe very form of words to be used. The Sacrament of baptism has a\nmost important meaning, and by an outward sensible sign, exhibits to\nus divine truth, or one of the foundation-doctrines of the whole\nsystem of christianity. And outward signs are a most affecting way of\nteaching mankind spiritual doctrines. By these, as well as by words,\ndoth God, in his infinite wisdom, teach us. It discovers a\nparticularly base and disingenuous mind to object against any of the\nways in which it may please him to teach us, sinful and guilty\ncreatures. Christian baptism teaches us, in a most striking and\naffecting manner, BY AN OUTWARD RITE, the absolute need of our being\nwashed by regeneration:--that we are defiled with sin, in our\nnatures, and cannot be saved unless this defilement be done away by\nthe purifying efficacy of grace. To apply water to the subject,\nwhether infant or adult, whether by immersion or sprinkling, in the\nname of the father, and of the son, and of the holy Ghost, is to\nsignify our belief in the one true God, distinguished, as now stated;\nour subjection to him; and our adherence to whatever is revealed by\nhim. For to baptize in the name, or into the name of another is\nopenly to denote our following him, belonging to him--our subjection\nto him, to his will and cause. Thus, when the Apostle Paul thanks God\nthat he had baptized but few: when the Corinthian converts were so\ndivided about Preachers who ministered to them, he assigns this\nreason, not that the ordinance was unnecessary or unprofitable, or\nnot divinely appointed, _but lest any should say he baptized in his\nown name or into his own name,_ which must mean that he was to be\ntheir head; and they wholly devoted to him as followers. To baptize,\ntherefore, into, or in the name of the Father, and of the Son, and of\nthe holy Ghost, is to denote an entire consecration to the Trinity,\nto the love, fear, and service of God, and a full renunciation of all\nother Religions--of all Idols, and the vanities of the world--that we\ntake God, for our God and portion, Jesus Christ for our only\nRedeemer, and the holy Ghost for our sanctifier. By Christian baptism\nwe signify our duty to be God's, and to declare it to all the world;\nwe declare in a more solemn manner than words can do, that we need\nthe washing of regeneration--and that we are defiled in our nature by\nsin. All Christians should see that they understand the nature, use,\nand intention of baptism. And how reasonable, that by some outward\nrite, our need of being sanctified, should be exhibited!--When,\ntherefore, we call the sacrament of baptism, a positive Ordinance, we\ndo not mean that it has no moral uses, or is not beneficial in\nReligion, or reasonable: we only mean that it is an Ordinance which\nwe should not have known, or been obliged to attend upon, except it\nhad been expressly appointed by the Author of the Christian\ndispensation, who has the sole and exclusive right to legislate in\nhis own kingdom, and to appoint what ordinances of worship he\npleases. He is king in his Church. Referring to the Messiah, and to\nhis kingly office, Jehovah says, _Yet have I set my king upon my holy\nhill of Zion._--\n\nAs to the mere circumstances of the Ordinance of baptism; these are\nleft to the convenience and discretion of those who use it. And the\ndisputes which have been carried on respecting these, between\ndifferent Christian denominations, have been a disservice to Religion\nand Charity; have perplexed honest and serious minds very often; and\nopened the mouths of gain-sayers to object.----\n\nLet it be particularly remembered here, that we do not substitute\nbaptism by water, however dispensed, whether by sprinkling or\nimmersion, in the room of regeneration. Some of the Christian Fathers\nused the words, _regeneration_ and _baptism,_ as similar in\nsignification, though at the same time, they by no means excluded the\ndoctrine of a renovation of nature; or meant to be understood that\nthe application of the Element of water, in the baptismal Sacrament,\nwas the actual scripture-new-birth. Some few Christians, have\nsupposed that baptism rightly administered is the\nscripture-regeneration. Those who do, are few in number, and are\nconsidered by other Christians, as exalting the ordinance of baptism\nabove its proper place, and taking the _sign_ for the _thing_\nsignified. Those, in general, who practise water-baptism, hold to the\nnew-birth or regeneration of the soul as much, and as strongly, as if\nthey never practised infant or adult baptism.\n\nWe proceed in the argument--and ask, is it not strange, indeed, that\nChrist should be so particular in directing his Ministers to the end\nof the world, his Apostles, and in them, all faithful Ministers, to\nbaptize into the name of the Father and of the son and of the holy\nGhost, all who were brought over to his religion, or who embraced his\nGospel, if he intended there should be no baptismal Ordinance in his\nChurch? They were to teach and to baptize. Go teach all nations,\n_baptizing them._ The word _teach_ here signifies to disciple them,\nor bring them over to the Gospel. And to _baptize_ them is to apply\nwater in the name of the father, son, and holy Ghost to the\nindividuals, who should be induced, through the preaching of the\nApostles, to become Christ's disciples. He promises to be with them,\nwhile engaged in their sacred work, _teaching_ and _baptizing,_ two\ndifferent acts entirely, even unto the end of the world. Here is a\nplain scripture-account of the actual institution of the sacrament of\nbaptism, or christian baptism, by whom to be dispensed, and to\nwhom;--and how long to be continued. It is to be dispensed by\nChrist's ministers, or regularly authorized Teachers; the subjects to\nwhom it is to be administered are all who _professedly_ become\ndisciples of the Redeemer, or embrace his Gospel, including, as we\nbelieve, their infant offspring; and it is to be continued to the end\nof the world. No words can be more explicit and full than these. If\nthese can be explained away, by sophistry and art, any may, that\ncould be used. If these be perverted, we must despair of finding\n_any_ which are incapable of perversion. To say that to _teach_ and\nto _baptize_ are one and the same thing, is to deny the natural and\nobvious sense of the words--to make our Lord guilty of a silly\ntautology--an unmeaning repetition--is contrary to the whole current\nof scripture. For it never, in one single instance, uses the word\n_baptize_ for _teaching._ And the word _baptize_ no more signifies\nteaching, than it does meekness or humility, or faith, or repentance.\nNone can adopt such an absurd idea, except they be predetermined to\ndeny every thing in the Gospel which makes against their favorite\nsystem.--On the other hand, all who are willing to receive Christ's\nInstitutions, and doctrines, or religion as delivered in his own\nword, will never want a full proof to support them in holding to the\nordinance of Christian baptism, as long as this text now under\nconsideration, is found in scripture.\n\n2dly, A further scripture-proof of the institution of Christian\nBaptism is from the Evangelist Mark xvi.--15, 16 compared with our\ntext. He is giving us an account of the very same Commission as the\nEvangelist Matthew, but is not so full and particular. _And he said\nunto them, go ye, into all the world, and preach the Gospel to every\nCreature,_ every person who will hear you wherever you may, under\ndivine direction, travel. _He that believeth and is baptized, shall\nbe saved; but he that believeth not shall be damned._ This Commission\nis certainly to the following effect.--\"I ordain and send you my\nchosen disciples and Ministers to spread the Gospel, by your\npreaching, far and wide the world over, without any distinction of\nJew and Gentile, and to dispense the Sacrament of baptism, as a\nstanding ordinance in my kingdom, and as highly necessary, as you\nhave hitherto practised it, under my direction and by my order, while\nI exercised my personal Ministry; he that believeth on me and\nreceiveth baptism shall be saved.\" I argue thus, baptism is of high\nimportance, and a divinely instituted ordinance, or it would not have\nbeen mentioned in this order or connexion, _he that believeth and is\nbaptized shall be saved._ Why baptized, if not needed, or a divine\nordinance? Was our Lord ignorant of what he said; or did he use words\nwhich cannot be understood; or did he mean to deceive us? of one or\nthe other he was guilty, if he intended his followers, to the END of\nthe world, should not be BAPTIZED with water. For baptism here must\nmean the application of the element of water to the subject, and not\nthe sanctifying, regenerating, or miraculous power of the holy Ghost,\nbecause it is put after believing. But none, all must admit, do\nbelieve to the saving of the soul, but regenerated and sanctified\nones. And that water-baptism is not in Christ's religion as necessary\nas faith, is plain from the last clause of the verse, _but he that\nbelieveth not shall be damned._ It is not said _he that believeth\nnot_ and is NOT BAPTIZED shall be damned. For many may believe, and\nhave no opportunity, however desirous, to receive baptism. And such\nas are not in Providence allowed to have opportunity to receive it,\nin a Gospel-way, are not therefore shut out of the kingdom of\nglory.--Besides, it is a circumstance on this subject of no small\nweight, and merits a particular remembrance, that Christ invested his\neleven disciples or Apostles with this commission to carry the glad\ntidings of peace and Salvation, and in them, his true ministers,\nround the world, and to dispense the ordinance of baptism to all meet\nsubjects, just before his Ascension into heaven. It was one of his\nvery last acts in our world. And they could not possibly help\nunderstanding him to mean water-baptism, in their Commission, for\nduring the whole term of his personal Ministry, they had practised\nadministering it, as an ordinance, to all who professed to be\nconvinced that Christ was the promised Messiah and who followed him.--\n\n3dly. Therefore, a third proof, from scripture, of the institution of\nwater-baptism, as a special ordinance or sacrament in Christ's\nkingdom, or spiritual religion, is that his disciples, after he had\nentered upon his public Ministry, _statedly_ practised it. This must\nbe a satisfactory proof to all, who are willing to follow Christ and\nhis Apostles, and not to set up a religion of their own making.\nDeluded and visionary men have often undertaken to make schemes of\nreligion of their own. What daring impiety!--That Christ's chosen\ndisciples or Apostles, during his public Ministry on earth, practiced\nwater baptism the Evangelist John tells us. John iii. 22. _After\nthese things, came Jesus and his disciples into the land of Judea,\nand THERE, he tarried with them and BAPTIZED._ iv. 1, 2, 3. _When\ntherefore the Lord knew, how the pharisees had heard that Jesus made\nand BAPTIZED more disciples than John; though Jesus himself BAPTIZED\nnot, but his disciples, he left Judea, and departed again into\nGalilee._ Making disciples and baptizing them were two entirely\ndifferent acts. To _make disciples_ was to teach them his doctrines,\nand to persuade them to embrace his religion. To _baptize_ them was\nto apply water to them, as an ordinance or sacramental sign.\n_Baptizing_ these professed followers of Christ was the application\nof water to them, as a sign, or symbol, whether by immersion or\nsprinkling, is not now material to enquire, and not the _renewing of\nthe_ holy Ghost. In the first cited passage, it is said, _Jesus\nBAPTIZED._ In the last, it is said, he _himself BAPTIZED_ not, but\nhis disciples. There is no manner of difficulty in reconciling these\ntwo different accounts. For Christ is said, and with the most evident\npropriety, to do, what he ordered and directed his twelve Apostles to\ndo. They were only his organs; and as his TEACHERS, they did nothing\nbut by his order and direction.\n\nHad our Lord no design in this? He had now been some time on his\npublic Ministry. He had begun the promulgation of his Gospel-kingdom,\nthe new religion, which he came into the world to erect. He had\ncollected many followers. And his Apostles BAPTIZED them all. The\nwords are, _made_ and BAPTIZED disciples. All that were made\ndisciples, the necessary inference is, were BAPTIZED. It follows,\nthen, that every one that was _made_ a disciple, was _baptized,_\nwithout one exception. There was but one way of practice. All or none\nwere _baptized._ These chosen Ministers of Christ did not venture, of\ntheir own heads, in imitation of John the baptist, to administer\nbaptism. Neither did the son of God commit an error. He was perfect:\na teacher come from God, both impeccable and infallible. As people,\nin various parts, where he and his disciples travelled to preach,\nhearkened to him and owned him, as the true Messiah and Saviour, the\ndisciples were bidden to _baptize_ them.--How did they BAPTIZE them?\nDoubtless as professed followers of Jesus of Nazareth. The form of\nwords made use of, is not recorded; neither is it of any importance\nthat it should be, at this time; because Christ intended to prescribe\nthe VERY FORM, at the proper time, just before he ascended into\nheaven.--Did Christ allow his disciples to _baptize,_ accidentally,\nor undesignedly, or by mistake, or merely because his forerunner John\ndid? Can any one believe this, who has his intellectual powers\nunderanged, or any honourable thoughts of his Saviour? Nay, would not\nthis be to blaspheme the son of God? All he did, in his public\nMinistry, and as an infallible Teacher, was of design.--Or again, did\nhe admit his Apostles _to baptize_ all who professed to believe\nin him, to gratify the caprice, humours, and prejudices of the\npeople? Did the glorious and divine Jesus act from such base and low\nmotives? Did he make these WHIMS and PREJUDICES the rule of his\npublic conduct as Messiah? Dare we bring in against him, such a false\nand groundless charge?----We come, therefore, to this conclusion,\nthat we only follow him, when we administer water-baptism to all, who\nprofess their faith in him and love and obedience; or to visible\nbelievers; the promise being to them, and their seed. And in things\nof religion we are safe, and only safe, when we most strictly follow\nhim.----\n\n4thly. The fourth argument to prove from scripture the INSTITUTION of\nwater-baptism to be a _standing_ ordinance, is taken from John\niii. 5. compared to the 26 verse of the same chapter. _Jesus\nanswered, verily, verily, I say unto thee, except a man be born of\nWATER, and of the spirit, he cannot enter into the kingdom of\nheaven._ Why, is being _born of water,_ mentioned here? It is to no\nend; was it merely a word of course, to fill up a sentence? This was\nan important evening conference, of which these words are a part,\nwith Nicodemus, a ruler in Israel, on the very nature of that new\ndispensation of religion, which Jesus was opening as the teacher come\nfrom God, called the _kingdom of heaven_ or _kingdom of God._\nRegeneration or the new-birth is mentioned verse 3. as indispensably\nnecessary; in this 5th verse _water_ to be used, in a certain way, is\nmade a term of entrance into the kingdom of heaven or Gospel-church;\nthat is, we must be born of _water_ as well as of the _spirit_ in\norder to be _regular_ members of his church. Water, in the ordinance\nof baptism, denotes the need of purifying grace. To be _born of\nwater_ may very well, without any unnatural force, mean _baptism._ As\nif Christ had told this ruler, in Israel, you must be renewed in your\nsoul, and baptized with water, in order to be entitled to the\nblessings of my kingdom, or to be a regular member of the\nGospel-church. Expositors generally suppose that _baptism_ by water\nis implied in this passage. If Christ intended to have no _ordinance_\nof this sort, in his church, why did he point to _water_ in the way\nhe does?--Some, indeed, suppose that the ordinance of baptism is not\nmeant here, but that to be _born of water and of the spirit,_ is to\nbe born of the spirit, which purifies and cleanses from the filth of\nsin, like water.--In the 26th verse we read thus: _And they came unto\nJohn; and said unto him, Rabbi, he that was with thee beyond Jordan,\nto whom thou bearest witness. The same BAPTIZETH, and all men come\nunto him._ He baptized by his disciples. They dispensed the ordinance\nfor him, by his order, and authority.--Immense multitudes were\nbaptized. The text says _all men_ came unto him; that is, multitudes,\nand multitudes from all parts of the land. And they who professed to\nreceive him as the Saviour and Son of God were baptized. _The same\nBAPTIZETH, and ALL men come unto him._----\n\n5thly. The fifth argument, is taken from those numerous passages of\nscripture, where baptismal water in the name of Christ, or no doubt,\nin the name of the SACRED THREE, is said to be used. There are in the\nNew Testament, we readily own, several instances, in which the\nbaptism of the holy ghost is mentioned; all of which, one excepted,\nmean his _miraculous influence._ And it is to be carefully remembered\nthat when the words _baptize_ and _baptism_ denote either the\nsanctifying grace, or miraculous gifts of the spirit, they are used\nnot in their natural or literal, but in a figurative and metaphorical\nsense. These instances I will carefully recite. Once _baptism_\nis used by Christ to represent his sufferings, especially on the\nCross; Luke xii. 40, and Mat. xx. 22. There are but three, or at most\nfour instances where _baptism_ and _baptize_ mean evidently or\nnecessarily the sanctifying grace or miraculous powers of the holy\nghost. Matt. iii. 11, compared with Mark, i. 8, compared with Luke,\niii. 16, compared with Acts, i. 5, and xi. 16. These texts all refer\nto one and the same thing. And most evidently intend the _miraculous\ngifts_ of the holy ghost. Christ's _baptizing with the holy Ghost and\nwith fire_ necessarily means his giving _the miraculous powers_ of\nhis spirit, as is fully proved by comparing Acts, i. 5, with the\nfirst sixteen verses of the second chapter. In these passages, in the\nEvangelists, there is a pointed and marked distinction between John's\n_baptizing with_ water, and Christ's _baptizing with_ the holy ghost,\nof giving the _miraculous powers_ thereof. They are entirely\ndifferent. But Christ's _baptizing_ with the holy Ghost and with\nfire, does not mean the sanctifying grace, but the _extraordinary\ngifts_ of the holy Ghost, as now proved from Acts i. 5, and ii. 1-16.\nChrist's baptizing with the holy Ghost and with fire, or imparting\nthe miraculous powers thereof, is essentially different from John's\nbaptism; but it neither proves, nor disproves the ordinance of\n_baptizing by water_ as a _standing_ ordinance, to be continued in\nhis church, to the end of the world. It hath no reference to such a\nthing, more or less. What kind of logic must that man have who\nreasons thus; Christ's _baptizing_ with the holy Ghost is altogether\ndifferent from John's _baptism_ of water unto repentance, and\ntherefore he never intended to have any ordinance of _water-baptism_\nin his dispensation of religion, or in the Gospel-church? A man who\ncan suppose this to be just reasoning, or any kind of reasoning, must\nbe disordered in his mental capacities. There is but _one_ instance,\nwhere being _baptized_ by the spirit can mean being regenerated by\nhis divine influence. And that is 1 Cor. xii. 13. In describing\nchristian graces and exercises, allusions to baptism by water are\nmany times made, which is an argument in favour of it, and not\nagainst it, as will be illustrated, in its proper place. The word\ntranslated _baptize_ with its derivatives, in the Old Testament, is\nthe common word used for _applications of water,_ in some form, to\nthe subject. In the New-Testament the words, _baptism_ and _baptize,_\nwith their derivatives, or compounds, borrowed and brought down from\nthe Old Testament, are used about sixty times; and must necessarily\nmean the application of water, in some way, to the subject, except in\nthe four instances and their parallel places, now recited. I have\nendeavoured from the original to make the selection with diligence\nand care. We know that the first, original, and natural signification\nof the word, _baptism_ or _baptize_ is, as well as we do know, or can\nknow the sense of any word, in any language. And that the _first,\nplain, original_ signification of the word, _baptize,_ and its\nderivatives, is the _application of water,_ in some form, to the\nsubject, all the learned know:--and to them I appeal, as the only\nproper judges, in this case: though unlearned men may see how it is\nused, in the New-Testament, to their full satisfaction in the sequel.\nWhenever the word is applied to denote either the _sufferings_ of\nChrist, or the _sanctifying grace,_ or the _extraordinary and\nmiraculous powers_ of the holy Ghost, I affirm from scripture, it is\nused in a figurative and metaphorical sense. To reject the plain\ncommon meaning of a word, in nearly fifty instances out of sixty, and\nto insist on the metaphorical sense, for the sake of expunging from\nChristianity, a PLAIN ORDINANCE, is having recourse to a strange\nexpedient to establish a point.--And whether it be not a gross\nperversion of scripture, and contrary to all the rules of a fair and\ncandid construction, is left for all to judge, who have eyes to see,\nor ears to hear.--We will now attend to those texts, numerous indeed,\nwhich directly or impliedly speak of baptism by water, as a _standing\nordinance_ in the spiritual religion of Jesus Christ, according to\nApostolic practice. Rom. vi. 4. _We are buried with him by baptism._\nEphe. iv. 5. _One baptism._ Col. ii. 12. _Buried with him in\nbaptism._ Heb. vi. 2. _Doctrine of Baptisms._ 1. Pet. iii. 21.\n_Baptism doth now save us._ Acts. ii. 38. _Be baptized every one of\nyou._ EVERY ONE OF YOU. 41 verse, _They that gladly received his word\nwere baptized._ viii. 12. _They were baptized both men and women._ NO\nDISTINCTION OF SEX AS IN CIRCUMCISION. 13 verse, _Simon believed and\nwas baptized._ 16 verse, _Only they were baptized in the name of\nJesus._ 36 verse, _Here is water, what doth hinder me to be\nbaptized?_ 38 verse, _And he baptized him._ ix. 8. _Saul received\nsight, and arose and was baptized._ x. 47. _Can any forbid that these\nshould not be baptized?_ 48 verse, _Peter commanded them to be\nbaptized._ COMMANDED. xvi. 15. _Lydia was baptized and her\nhousehold._ 33 verse, _The Jailor was baptized, he and ALL HIS\nstraitway._ xviii. 8. _Many of the Corinthians believed, and were\nbaptized._ xix. 5. _And when they heard this, they were baptized._\nxxii. 16. _Arise and be baptized, and wash away thy sins._ Rom.\nvi. 8. _Were baptized into Jesus._ 1. Cor. i. 16. _I baptized the\nhousehold of Stephanas._ x. 2. _And were all baptized unto Moses in\nthe cloud._ xv. 29. _Else what shall they do, that are baptized for\nthe dead?_ Gal. iii. 27. _As many as have been baptized._ These are\nsome of the principal places in the New-Testament, where _baptism_\nand _baptize_ are used: and they all, mean the ORDINANCE of water\nbaptism, or allude to the use of it, as a _standing ordinance._ How\nnumerous are these texts, more so than any one, at first view, would\nhave imagined. How unhappy is our Lot, if against all these, and\nplain are the most of them, as words can be, we are to believe Jesus\nChrist never intended to have the sacrament of water-baptism\nadministered, as a _standing_ ordinance, in his Church! So\nconsiderable a portion of the New-Testament occupied in giving us a\nplain account of this sacrament deserves notice. Could reason wish\nfor more? With a beautiful display of divine wisdom, in so fully and\nso particularly stating the matter, as if, on purpose, to cut off all\nthe cavils and objections of gainsayers--as if, on purpose, to\nprevent any from DENYING, REJECTING, or EXPLAINING away the\nOrdinance.--It seems utterly unaccountable how a denial of it, can\nconsist with a serious belief that the scriptures are from God, or\nthe only rule of Christian faith and practice.\n\n\n\nDISCOURSE X.\n\n----------\n\nBaptism by water not a piece of Superstition, but appointed by Jesus\nChrist.\n\nMATTHEW xxviii.--and this part of the 19 verse.\n\n_Baptizing them in the name of the Father, and of the Son, and of the\nholy Ghost._\n\nI proceed, in this discourse, to lay before the audience a plain\naccount, from scripture, of the Sacrament of Baptism as an ordinance\nto be observed, in Christ's Church, or the Gospel-kingdom, to the end\nof the world. This, it will be acknowledged, is a very important and\ninteresting subject. For if there be no such sacrament too long have\nwe, and the christian world, of the various Communions, practised\nupon it. If there be, we ought to see the scripture-proof of it, and\nobserve it, as we are directed. If it be a human invention or\ntradition, only a piece of superstition, the sooner the discovery is\nmade the better.--\n\nWe finished the former discourse, in taking a concise survey of the\nnumerous texts, which speak of the administration of baptism as an\nordinance, in Christ's house, the Church of the living God; or which\nallude to it, as an established Apostolic practice.--\n\n6th. During our Lord's personal Ministry, which lasted as is\ngenerally supposed about three years and an half, his own chosen\ndisciples, the twelve, administered water-baptism to all who\nembraced, or professed to embrace him, as the promised Messiah. It\nappears to have been the common practice of initiating them into his\nkingdom by _baptizing_ them with water, as the appointed token or\nvisible sign of their being his professed followers. We must\nnecessarily conclude that our blessed Saviour ordered his disciples,\nduring his public Ministry, to administer baptism by water to his\nprofessed followers, and gave them the _form_ of words to be used.\nAnd that there was likewise a complete uniformity in their practice,\nwe must necessarily conclude; because we never, in any of the four\nGospels of _Matthew, Mark, Luke,_ and _John,_ find that our Lord\nreproved them for _baptizing_ converts to his Religion, as the\n_introduction,_ or intimated to them, in the remotest manner, his\ndisapprobation: or spoke any where against _baptism_ as administered\nby his harbinger, John the baptist, as if it were a _piece of\nsuperstition_--or an empty form: but he received it himself, which is\nat least a presumptive argument, that _water-baptism_ was to be _an\nordinance_ in his religion; for John came to prepare the way of the\nLord, in all respects, and to dispose people in their minds, to\nreceive the Christian System; but if there were to be no christian\nbaptism, how could John's _baptizing_ unto repentance be from heaven\nor a preparation for the introduction of the Gospel-System? If Jesus\nChrist designed to have no such ordinance, to be a _standing_\nordinance, in his Church, to the end of the world, we should have\nhad, we rationally suppose, some _direct_ or _implied_ hint at least\nof his dislike of _baptizing_ with water. For when he gave his eleven\ndisciples, and virtually, in them, all his true Ministers, the\ncommission in the text, _go teach all nations, baptizing them, in the\nname of the Father--and of the Son, and of the holy Ghost,_ they\ncould not understand him, but as _instituting_ and _appointing_ the\nordinance of water-baptism. As they had been universally, during his\npublic Ministry, in the practice of it, if he had intended to have\nthe practise discontinued, he would have told them so:--he would have\nforbid them to continue it, and told them it was an _idle\nceremony_--a _perfectly useless_ and _insignificant rite_--no\n_better_ than old _Jewish fables_--and _wholly unbecoming_ the nature\nof his own spiritual religion. But there is not a word of this. On\nthe other hand he, in the most solemn manner possible, commanded them\n_to go and BAPTIZE all that should_ embrace his religion,\nprofessedly, throughout the world. And after being _endowed with\npower from on high,_ on the day of Pentecost, or _baptized with the\nholy Ghost,_ that is, invested with his miraculous gifts, they\ncontinued to dispense the ordinance of water-baptism, as they had\ndone before. As they gathered and organized Churches over the world,\nand preached Christ and him crucified, they dispensed _water-baptism_\nto all their converts, not one excepted, that we hear of, or know of:\nand so careful were they about this matter that they even baptized\nsome of John's disciples over again. In the progress of their\nlabours, they gathered an immense number of churches in Asia, in\nEurope, in Africa, in all parts of the then known world. And they\nwere uniform in their practice. All the churches were formed\ndoubtless upon the _same_ model. They did not practise baptism in\nsome instances, or omit it in others. They administered it to all, as\nthe _standing introductory_ ordinance. They did this, as long as it\npleased the great head of the church to employ them in his work. They\nhad with them, when they did thus practise, the _promised comforter_:\nThat holy spirit who was to assist them--to inspire them--to secure\nthem from all error in doctrine or discipline--to lead them into _all\ntruth_: to be an INFALLIBLE guide to them. All these are facts. And\nall, who believe the holy scriptures, cannot help knowing them to be\nfacts. I appeal to them as facts. I have proved them to be facts, in\nthe large number of texts cited under the last argument. With an\nirresistible evidence, then, doth it appear, that water-baptism was\nthe _stated_ universal practice of the Apostles. The union of the\nApostles, in the practice, will be particularly noticed and enlarged\nupon, under another head of proof.--Now, what can be said against\nbaptism by water, as an _appointment_ of Jesus Christ, and not a\npiece of superstition? Is any truth--is any duty--is any point of\nchristianity more substantially proved, more clearly revealed?--So\nplain is this matter that it cannot, one would imagine, be contested.\nHowever to get rid of the argument and of the ordinance, it is said\nthe Apostles, it is true, _did practise it_; but did administer it in\nignorance--as uninformed and erring men--in weakness, and\ncondescension to the wicked humours of their hearers:--but all along\ntold them it was unnecessary and unprofitable--no\nGospel-ordinance--but weak and beggarly elements--rudiments of the\nworld--an abrogated rite--an abolished institution--old things that\nmust pass away.--Strange indeed! Alas, did the Apostles practise this\nordinance in ignorance, and to gratify prejudice in their converts?\nThey acted, then, very wickedly. For they have herein set an EXAMPLE\nto all the christian world, in every age, and land. For all the\nvarious communions have followed their practice, for more than\nSeventeen centuries, though differing about the modes and\ncircumstances of it. If, then, we be in an error, we have been led\ninto it by Christ and his Apostles, by following them in\nadministering _baptism_ as _an ordinance,_ in his spiritual religion.\nFor his kingdom is not of this world, it is a spiritual and heavenly\nkingdom. Are we not safer in following the Apostles, as inspired\nguides, in doctrine, and worship, and ordinances, than in listening\nto such as tell us THEY were weak and ignorant men?--But be pleased,\nto consider a moment, my hearers,----Who can believe that, under the\n_baptism_ of the holy Ghost, his _miraculous inspiring_ influence,\nthe Apostles would have practised water-baptism universally, if it\nhad not been the mind and will of Jesus Christ, that there should be\nsuch an ordinance, in his religion?\n\n7thly. It may tend to corroborate the proof that there is such an\nordinance to be observed in the church of God, that it was the common\nreceived opinion, in the times of John the baptist, that the promised\nMessiah, the great Saviour of Man, would practise _baptism by water_\nin his ministry and kingdom. The people objected against John's\nbaptism, because he declared that he was not the Christ, John i. 25.\n_Why_ BAPTIZEST _thou, if thou be not the Christ?_ This question most\nobviously and clearly implies that it was expected that Christ, the\npromised Messiah, would have _baptism by water, statedly_ practised,\nin his kingdom or dispensation. _Why_ BAPTIZETH _thou, if thou be not\nthe Christ?_ As many as if they had said, you take too much upon you,\nin your baptizing: you assume one of the offices of the Messiah. We\nexpect he will have _baptism,_ in his kingdom, as an initiation, or\nintroductory ordinance, representing our need of renovation.--The\nJews might be mistaken in their ideas of the expected Messiah, in\nthis, as in other respects.--What is now mentioned is only to show\nwhat the common expectation was. And that common belief must have had\nsomething to be grounded upon.--\n\n8thly. Another consideration of no inconsiderable importance to\nprove, that baptism by water, was to be a _stated_ ordinance, in the\nNew-Testament-dispensation, is taken from those passages of\nscripture, which do not directly, but impliedly assert, or allude to\nwater-baptism, as a _stated_ ordinance or practice, in the Apostolic\nand primitive Church. Titus iii. 15. _Not by works of righteousness,\nwhich we have done, but according to his mercy, he saved us by the\nwashing of regeneration and renewing of the holy Ghost._ Paul is here\nguilty of a needless repetition, or else he intends two different\nthings, by the _washing of regeneration_ and _renewing of the holy\nGhost._ By the first, most Commentators and learned men, suppose he\nmust intend baptism by water as a sign of the renewing of the holy\nGhost. The original word translated _washing of regeneration_ is the\nlaver of regeneration--alluding to the laver or vessel to wash in, in\nthe Jewish tabernacle and temple. We must be _baptized,_ then, as\nwell as _renewed._ The Apostle here speaks, indeed, most honourably\nof baptism, if he intend it, at all, as doubtless he doth.--Ephe.\nv. 26. _That he might sanctify it,_ that is, the Church, _having\ncleansed it by the washing of water, by the word._ Christian baptism\nis generally supposed to be alluded to, in this passage, as one thing\nimplied in being _cleansed,_ in being regular and proper members of\nChrist's Church. Romans, vi. 4. _We are buried with him by baptism._\nHow absurd would such an expression be, if there were no ordinance of\nbaptism _statedly_ administered!--It would be unintelligible to the\nChristians at Rome. What does the beloved Apostle mean? they would\nnaturally say: We know of no such ordinance as baptism. He must have\nforgotten himself, or he would not speak of our being buried with\nChrist in _baptism._--We have a similar allusion to the ordinance of\n_baptism_ in Col. ii. 12. _Buried with him,_ that is Christ, _in\nbaptism._ If Christ would have no baptism, as a _stated_ ordinance,\nhow improper all such allusions to it. This scripture applies to all\nChristians, in all ages and parts of the world, who have the Gospel.\nBut what instruction doth it contain in such allusions, if there be\nno ordinance of baptism?--More texts of this kind might be easily\nadded, but these are enough as a specimen. If not of themselves a\nsufficient proof of the point before us, still they confirm the other\narguments already adduced.--\n\n9thly. It may, with much force be added here, as a convincing and\nsatisfactory proof of the Institution of _baptism by water,_ as a\n_standing_ ordinance, in the Gospel dispensation, that the Apostles\nwere _unanimous_ in the administration of it, as an _appointment_ of\ntheir Lord and Master. They absolutely knew his mind and will. They\nwere with him so long, that it is impossible that they should be\nignorant of his will. When he told them to _baptize,_ they perfectly\nknew what he meant. They ALL practised baptism as a divine\nappointment. They baptised all their converts, without one exception,\nthat we find on sacred record. Their command was, _be baptized EVERY\nONE of you in the name of Jesus Christ for the remission of Sins; and\nye shall receive the gift of the holy Ghost._ These were about three\nthousand, being all pricked to the heart by Peter's Sermon, on the\nday of Pentecost. Now _when they heard this they were pricked in\ntheir hearts,_ or convinced of Sin and savingly wrought upon, no\ndoubt. _And they said unto Peter and the rest of the Apostles, for\nthey were all together, the Eleven,_ see Chap. ii. 1. _Men and\nbrethren, what shall we do?--Then Peter said unto them, repent and be\nbaptized EVERY ONE OF YOU._ This is a command from all the Apostles;\nfor Peter spake in the name of the rest. They were all of one opinion\non the subject; and this was but a _few days_ after they received the\ncommission to _baptize_ all that should believe--_go teach all\nnations, baptizing them._ They never differed about the necessity of\nbaptism. But were perfectly united in their practice. No one of them\never made any objection to the need of the ordinance, because\nChrist's Religion was a spiritual Religion. Nay, they positively\ncommanded their converts to receive the ordinance. Acts x. 48. _And\nhe COMMANDED them to be baptized in the name of the Lord Jesus,_\nusing, beyond all reasonable doubt, the very form of words prescribed\nin the original institution. Here were both Jews and Gentiles, and\none as well as the other, were COMMANDED to be baptized. Now is it\npossible for any candid person, exercising his reason and reflecting\npowers, and not determined to support, at all events, a pre-conceived\nopinion, to suppose all the Apostles, in all parts of the world,\namong Jews and Gentiles, in all the Churches gathered by them, would\nunitedly, without one scruple, or one objector or objection, go into\nthe practice of baptizing with water, if not an institution of their\nLord, designed to be perpetuated, in his Gospel-kingdom, to the end\nof the world?--The Gentile converts, who were thousands of miles from\nJerusalem and Judea, and where there were no Jews, were baptized, as\nwell as Jewish converts. There could be no reason drawn from\ncondescension or indulgence to prejudices, in their case, whatever\nthere might be, in the case of Jewish converts.--\n\nThe arguments in support of the divine rite of baptism, as a\nGospel-ordinance, would admit of much more illustration and\nenlargement--but I pursue the point no further, trusting that the\nattentive and reflecting hearer hath received full and entire\nsatisfaction from the proofs already offered.\n\nAfter contemplating the scripture-proofs of the ordinance of baptism,\nas a standing ordinance in the religion of Jesus Christ, it may not\nbe a mere waste of time, to consider, in a concise manner, what hath\nbeen objected against it. PLAINLY as it is INSTITUTED, it has\nnevertheless been denied.--This, together with the Lord's Supper,\nhath been classed with the old abrogated Jewish rites and ceremonies,\nand exploded with them as wholly unworthy the regards of christians,\nand disgraceful to the spiritual nature of Christ's religion. The\ntexts of scripture, which inform us of the abolition of Jewish\nrites--meats and drinks--or carnal ordinances, have been applied to\nthe Gospel-ordinances. The argument is this, the Apostles tell us no\nJewish ordinances are binding on us, but are all abrogated, therefore\nthere are no christian ordinances binding on us. This all must see,\nwho can exercise any reason, is no argument at all. And no man who\nuses it, can believe it to be any argument. The passages of scripture\nwhich declare the abolition of the Jewish ordinances are Col. ii. 14,\nto the 23 verse--Rom. xiv. 1, to the 17 verse. And in several other\nplaces the same thing is affirmed. These places refer ONLY to the\nJewish rites and ordinances, and the abolition of them. Any one may\nsee this, who will attend to them. To apply them to the christian\nordinance of baptism and the Lord's Supper, is not only unfair and\nunjust, but a horrible perversion of scripture. It cannot be done\nignorantly; for any one who can read, and who is capable of\nperverting such passages, must know better.----\n\nAgain:--The abuses of the ordinance of baptism, and the disputes\nabout it, are alledged as valid objections against there being any\nsuch ordinance to be observed in the Gospel-kingdom. We lament that\nit ever hath been abused or perverted: and that there have been so\nmany controversies about its nature, and the subject and mode. But\nthis is no kind of argument against its being a _divine ordinance._\nFor can a truth--a duty--or a doctrine of religion be named, which\nhath not been _denied,_ or _perverted,_ or _abused?_----\n\n_Another objection_ against the holy ordinances of the New-Testament,\nbaptism and the Lord's Supper, is taken from our Lord's _washing His\ndisciples'_ feet--_Paul's circumcising_ Timothy--St. James directing\nthat _the sick be anointed with_ oil--and the _decrees of the first_\nApostolic council met at Jerusalem.--These several instances of\nconduct are recorded John xiii. 4--to the 12, Acts xvi. 1--to the\n4--xv. 29--and James v. 14. The objection from these things, against\nthe two standing sacraments or ordinances of the Gospel, _baptism_\nand the _Lord's Supper,_ is very easily obviated. Our Lord's washing\nthe feet of his disciples is described as an extraordinary instance\nof humility, and is a representation of the cleansing efficacy of his\nblood soon to be shed by wicked hands--calculated to teach us to love\none another--to be meek--ready to do any kind office when needful,\nthough mean--and that we should not assume any Lordship or dominion\nover one another's consciences. And at the close, he expressly tells\nthem he had set them a pattern of meekness and condescension, and not\nordained an institution to be observed in his church to the end of\nthe world. There is a material and essential difference between\n_setting a pattern_ of a virtue or giving a remarkable display of it,\nand solemnly _appointing a holy Ordinance._ We cannot argue from the\none to the other.--We are to follow the Redeemer, in all his\ndoctrines and ordinances, but not to perform the same extraordinary\nPERSONAL actions--any more than to imitate him in his exterior\nmanner, air, and habit.--As to Paul's _circumcising Timothy,_ there\nwas a very plain reason for it. It was necessary for his reception,\nat that time, among the Jews. The ordinance of circumcision was not\nthen DECLARED to be abolished. When the time had come, when there was\nto be an open declaration of its abolition, no one of the Apostles\npractised it, upon their converts. Moreover, Timothy was circumcised\nas _born of_ a Jew, and not as a _christian convert._ As a convert to\nchristianity he was _baptized,_ as of Jewish lineage he was\ncircumcised. And St. Paul's example to us, in this is, to exercise\ncondescension, forbearance, and humility. As to the _anointing the\nsick_ in the name of the Lord, James v. 14, it was an appointment for\nthe _miraculous cure_ of such, Mark vi. 13. But since those\nextraordinary gifts are ceased, as being no longer necessary for the\nconfirmation of the Gospel, our faith in the common course of things\nhas no warrant for using that ceremony; much less doth what is here\nsaid about it, give any countenance to the Papist's Sacrament of\n_extreme Unction_ which they administer not for the recovery of the\nsick, but for a pretended purgation from the sins of those that are\nin the very article of death, or past hope of recovery.\n\nAs to _the decrees of the_ famous Apostolic council met at Jerusalem,\nthey were adapted to the then existing case and circumstances of the\nGentile converts, and not of perpetual obligation in Christ's\nkingdom, except one article of a moral nature, _abstinence from\nfornication._ The others are not described as binding on all\nChristians. There is nothing, in the result of that council, which\ncan possibly signify that the practice of Christians, in all ages,\nshould be conformed thereto. It was wholly adapted to the then state\nof the Gentile Converts.----Thus it most manifestly appears that\nthese instances of actions above cited and commented upon, are not\nbinding on Christians, in the common ages of the Church; and were\nnever intended to be;--nor can any argument or objection be raised\nfrom them, of the least weight or plausibility, against the two\nPLAIN, EXPRESS, and POSITIVE Institutions of the Gospel, to be\nobserved, in all ages, to the END of the world, _baptism_ and the\nLord's Supper.----\n\nWe will now make some improvement of what hath been said.--And what\nare the great and special uses or purposes of this Ordinance? Some\naffirm that it is a vain and unprofitable ordinance. Let us enquire,\nis it so then indeed? Did Jesus Christ impose on his church a rite\nuseless and absurd?--The profit of it, however, appears to be great\nevery way. But were we convinced, that he had actually appointed it,\nwe ought to observe it, even if we could not discern any moral uses,\nor religious benefit resulting from it--trusting in his love,\nfaithfulness, wisdom, and goodness.--It is of great use and\nimportance as it teaches us, in a striking and affecting manner, our\ndefilement and pollution by sin, one of the foundation-doctrines of\nthe Christian Religion. It teaches us this more affectingly than\nwords can do.--It is a clear and lively emblem of the need of the\nrenewing of the holy Ghost. Baptismal water points out the need of a\nspiritual baptism--or that we must be cleansed from sin by grace\ndivine, and a Saviour's atoning blood.--The very form of words\nprescribed by our Lord, and always used, teach us where all our hope,\nour love, our trust, our dependence for salvation must center, in the\nFather, and the son, and the holy Ghost--a triune God. Baptismal\nwater, as a visible sign, represents our need of having all our sins,\nas to their guilt, washed away by the blood of Jesus--_Be baptized\nevery one of you, in the name of Jesus Christ, for the remission of\nsins._--Baptism, as a sensible sign, signifies our obligation to\nrenounce sin, and to put on the temper and character of Christ--to\nput away the filth of the flesh, and to put on newness of life--to\nrenounce the vanity and pomp of the world--and to become clean in\nheart and life. And when we are baptized, or have our children\nbaptized, we bind ourselves to love, to live to, to obey, and serve\nthe one true God as set forth in his own word.--Can the ordinance,\nthen, be useless?--Does it answer no important ends, no moral and\nreligious purposes?--Is it also recognizing our engagements to be the\nLord's we and ours. And teaches some of the greatest and most\nimportant doctrines, truths, and duties of Religion.--Does it then,\nas the deniers of it affirm, keep us FROM GOD--FROM CHRIST--FROM THE\nSUBSTANCE--FROM THE POWER of religion?--No: it brings us, in its\ntendency, to them. How unhappy that any, under a christian name,\nshould set themselves to vilify--reproach, and deny, it!--May the\nscales of ignorance and prejudice fall speedily from their eyes; and\nthat Jesus whose ordinances they reject, commiserate and forgive\nthem; and not suffer them to be the means of spreading irreligion!--\n\n2dly. We may enquire for the improvement of this subject, who may,\naccording to scripture, enjoy the ordinance of baptism? The answer\nis, all who confess that Jesus is the Christ--who profess to believe\nin his religion--and have a desire and disposition to honour him in\nit,--and live a regular, pious and religious life. Such may enjoy it\nfor themselves, and infant seed.----\n\n3dly. As another observation for the improvement of the subject, we\nmay ask how is it to be administered? _Water_ is to be applied to the\nsubject by sprinkling the face, or by immersion, in the _name of the\nfather, son, and holy Ghost._ The quantity of water is a mere\ncircumstance. And immersion is as valid as sprinkling.--Mere\ncircumstances are left to the wisdom, prudence, and convenience of\nthe observer. Some prefer immersion as the most scriptural, and\nothers, sprinkling. Both are valid. Both are right? All that is\nessential is the application of water, _in one of these ways,_ to the\nmeet subject, as the form is prescribed. Some admit, others exclude\ninfants, but this need be no bar to christian communion. Had the\nvarious denominations of christians entertained these catholic and\ncharitable sentiments, there would never have been any dispute about\nthe mode, and much evil would have been prevented--I hope and expect\nthe day will come--and O that it might not be far distant, when these\nreconciling and compromising sentiments will have a general\ndiffusion; when all real christians will be united, though practising\nin different forms, and bend their whole force and zeal against\nerror--vice--and irreligion.\n\n4thly. Let all Christians feel a due and unshaken attachment to\npublic worship, the Sabbath--and all divine ordinances. All of them\nought to be dear to Christ's disciples. We should esteem them. We\nshould love them. We should diligently and constantly attend unto\nthem. We are, at the same time, to take care that we do not place our\nhope in, or dependence on them, instead of the God of ordinances, the\nSaviour's all-cleansing blood, and the spirit's sanctifying\noperations. Means and ordinances are the helps provided by a wise,\ngracious, and holy God. In the appointment of them we see, in a most\nwonderful manner, his love and grace, goodness and patience, wisdom\nand condescension. Let our eye, then, be to the God of grace to bless\nand sanctify unto us, all means and ordinances. By the power of the\nholy Ghost we are; and we must be renewed. But we ought nevertheless\nto prize and esteem all divine institutions, as means of holiness and\npious instruction. We should be grieved when any neglect them, revile\nthem, or deny them. For they are the ways prescribed by God, to\nuphold religion, in the world, amid the floods of error, ignorance,\nfanaticism, and infidelity, which threaten the existence of all\nserious godliness.\n\n5thly. We hence infer the duty of all people to prepare themselves\nwithout delay, to enjoy the ordinance of baptism. It is a precious\nordinance. It is divinely appointed to teach us, the great truths of\nReligion, and to help forward our salvation. All parents should see\nthat they lose no time in preparing to enjoy it for themselves, if\nunbaptized, and for their Children. And what, my dear friends, is\nrequired of you, is to seek and know God:--to desire to do your duty:\nto honor your Maker and Redeemer in the ways, which he has so clearly\nappointed.--Permit me with all tenderness and affection as a Minister\nof Jesus Christ to urge you to give no rest to yourselves, till you\nhave rendered yourselves meet for the enjoyment of\nGospel-ordinances.--How mournful is the idea that so many, in our\nLand, live in the total neglect of this holy sacrament of\nbaptism.--Unbaptized Children! Unbaptized Parents! Unbaptized\nYouth!--How affecting the thought to all the lovers of\nGospel-ordinances.--What impiety prevails!--what neglect of religion\nin general--of prayer in families in particular, and of public\nworship.--Will not a holy and righteous God visit for these\nthings?--Many boast of this, as the age of reason--of our land, as\nthe land of reason--and talk of the complete downfall of\nsuperstition, and bless themselves, at the thought of the diffusion\nof sceptical principles, and are as zealous to propagate irreligion,\nerror, and infidelity, as if the salvation of our country, their own\nsalvation, and the salvation of others depended on the abolition of\nchristianity, against which the most virulent attacks are made, under\nthe name of superstition, or a sectarian religion.--\n\nBut some seriously inclined people are objecting, perhaps, and saying\nwe wish to enjoy _divine ordinances,_ but you have made the way _too\nstrict,_ more so, than God has made it, in his holy word.--Consider a\nmoment, before you draw up a conclusion so unfounded, and so much to\nyour disadvantage. All that is required of you, is to give yourselves\nup to God and the duties of Religion.--Can less be required? Can any\nlower terms be rationally desired? We must never profane an\nordinance, or prostitute and abuse it to worldly designs and\nends.--Often, alas! have this, and the ordinance of the Lord's supper\nbeen perverted and profaned; and so have the holy Oracles of God,\nwhich are the only Oracles of reason, and of eternal truth, and of\nall religion. Let us see that we are not among the number of those,\nwho profane and abuse, or neglect and forsake it.--Come, then, and\ntake the vows of the Lord upon you, and give yourselves up to the\nduties of our holy Religion, and enjoy all its ordinances and special\nprivileges.--Defer not--procrastinate no longer the concerns of your\nsouls and of Salvation.--Behold now is the accepted time! Behold now\nis the day of Salvation! To-day, if ye will hear his voice. There may\nbe no to-morrow for you--no more time--no more seasons of grace. A\nsmall space of time will end all your days, and open to us an\neverlasting state.--Hear, then, the call of God, of reason, of\nvirtue, and of Religion. Delay:--O! delay no longer. _Come and take\nChrist's yoke upon you, and learn of him, for he is meek and lowly in\nheart, and ye shall have rest unto your souls._\n\n6thly. For what hath been said, let all who have enjoyed the\nordinance of baptism, feel the sacred bonds thereof, and seek divine\ngrace to enable them to live up to their baptismal vows. Let parents\nwho have come forward and had baptism for their Children, and have\ndevoted them, therein, to God, to be his, and for him, bring them up\nin the ways of Religion--teach them to pray--and pray with, and for\nthem in their houses:--instruct and govern them for God--set a pious\nexample before them--and teach them their baptismal dedication--the\nmeaning and import of it, as above explained, and as a peculiar\nprivilege binding them to be the Lord's.--And let such parents,\nfarther examine their own hearts and ways, and see if they gave up\ntheir Children, in the baptismal dedication, in outward appearance\nonly, or in sincerity and in truth, hoping and trusting in God's\nmercy and truth for them.--And let parents who never prepared\nthemselves to bring their Children to God, in baptism, when they look\non their dear infant flock, feel a deep sense of their sin, in the\nneglect of their duty to them: and _so pity,_ and _so love_ them, as\nto come forward, and give them up to God in baptism.--And Let\nunbaptized youth realize their duty, and never give themselves rest,\ntill they have dedicated themselves to God, in his covenant and\nbaptismal institution, to be his in life, his in death, and his\nforever.----And let the whole Congregation that now hear me, old and\nyoung, esteem, rightly improve, and highly value all the institutions\nof the Christian Religion; endeavour, by all the light and\nadvantages, which you enjoy, truly to understand them:--to place them\non their proper foundation; and to look to the God of all grace, for\nhis powerful, purifying, and all-cleansing influence, and to Jesus\nChrist that the guilt of sin may be washed away:--and make it your\ngrand concern to _walk in all the commandments and ordinances of the\nLord, blameless._\n\n\n\nDISCOURSE XI.\n\n----------\n\nIt is the will of the Author of Christianity that, in the\nNew-Testament dispensation, there should be particular\nGospel-Churches.\n\n1. THESSALONIANS i. 1.\n\n_Paul, and Silvanus, and Timotheus, unto the Church of the\nThessalonians, which is in God the Father, and in the Lord Jesus\nChrist: grace be unto you, and peace from God our Father, and the\nLord Jesus Christ._\n\nThessalonica was the Metropolis of that part of antient Greece, now\nTurkey in Europe, called Macedonia. It was built by Philip of\nMacedon, Father to Alexander the great, so famous in history, and\ncalled Thessalonica, in honor of his victory over the Thessalians. In\nthis renowned City, Paul preached a considerable time, and was\ngreatly successful in spreading among its inhabitants, the truths and\nglory of the Gospel. From the Jews and proselytes to their faith, and\nthe idolatrous heathen or Gentiles, he collected a Christian Church.\nThe people of this large city were principally heathen, who\nworshipped them which are by nature no Gods.\n\nThis Epistle to these Christians gathered into a Church-state by the\nlabours of St. Paul, assisted in the arduous and important work by\nSilas and Timothy, was the first Letter, we are told in\necclesiastical history, which he ever wrote as an inspired penman to\nany of the Churches. And he begins it, in a very modest manner, with\nthe words of our text, which may be thus paraphrased----\"Paul,\ntogether with Silas and Timothy, his assistants in the work of the\nLord at Thessalonica, send greeting to the Church of Christ, which\nhas lately been planted by means of our Ministry, and ordinarily\nassembles for religious worship and discipline at that renowned\nMetropolis of Macedonia, and consists of believers in God the Father,\nin distinction from the idolatrous Gentiles, and of believers in the\nLord Jesus Christ as the only true Messiah, in distinction from the\nunbelieving Jews, who denied him: and so we regard you as persons\nthat are in union, and have fellowship with the Father, and with his\nSon Jesus Christ.--May all the riches of divine love and favour which\nis the fountain of every blessing; and as the fruit of this, may all\nmanner of prosperity inclusive of every desirable sort of peace with\nGod and others, and in your souls, be multiplied to all and every one\nof you, according to the scheme of salvation from God our Father, and\nfrom the Lord Jesus Christ as the only Mediator and peace-maker, who\nhas purchased all blessings for us by his blood; and freely\ncommunicates them to us by his spirit in an inseparable concurrence\nwith the Father.\" The salutation of the inspired writers, in their\nLetters to the various Churches, are exceedingly tender and\naffectionate. They wish them every blessing: that the peace of God\nmay be with them: that the mercy of God may abound towards them: that\nthe peace of God may dwell with them. The Apostles in all their\nEpistles appear most friendly and cordial; anxious to guard the\nChurches from error--to warn them of heresy, unsound doctrine, and\nfalse Teachers. They lay before the Converts to Christianity, the\nsubtlety, the arts, the divisive efforts of impostors. And the need\nof such things is experienced in every age of the Church. Deceivers\nand scoffers, more or less, every where, abounded since the days of\nthe Apostles. And by them, the glorious cause of the Gospel and of\nthe Redeemer has been greatly injured.--This Christian affection,\ndisplayed in the salutations of the Apostles to the Churches, does\ngreat honor to them as men, and as Christians; it shews, at the same\ntime, the amiable and pleasing temper of the Christian Religion. It\nis a religion of benevolence and kindness. It is a religion of\ngoodness and philanthropy. One of the most surprising objections\nagainst it, ever made, is that it is defective in point of\nfriendship. This is the last thing that ever I should suspect would\nbe spoken against it. Such as thus object, it is to be feared, are\ntotally unacquainted with its nature.--For every one, who possesses\nthe temper of the Gospel, not only loves God with all his heart, but\nhis neighbour as himself--is willing to do, as he would be done\nby--and wishes the good of all.--His wish for others, is like that of\nPaul to the Thessalonian Church, _grace be unto you, and peace from\nGod our Father, and the Lord Jesus Christ._\n\nAfter thus introducing the words of the text, what is proposed, is to\nstate the scripture-evidence in favour of the institution of a\nGospel-Church.--What is before us, is to prove that it is the WILL of\nthe author of Christianity that, in the New Testament dispensation,\nthere should be particular Gospel Churches.\n\nIn order to do this subject justice, it will be necessary briefly to\nexplain and illustrate the nature of a Gospel Church--the ends of its\ninstitution--the terms of admission into it--and the duties\nparticularly incumbent on its members.--To enter largely upon these\nseveral points would require, even each one, a volume. Christians\nhave thought very differently concerning them. And learned divines\nhave disputed much about them.--I shall confine myself to what will\nbe conceded by all parties to be important and necessary. The great\nand essential things are those, which should principally be regarded\nand attended to by all. When we descend into what is very minute and\ncritical, the ingenious and the learned will take different paths.\nAnd very often, things, in their nature, minute or abstruse, occasion\nangry controversy; and call forth as much warmth as the essential\ntruths or duties of Christianity. It is well known, and generally\nobserved, that the Church of God is either invisible or visible. The\nformer is composed of all who are, have been, or shall be the people\nof God in truth and reality, in whatever age they may live, or\nwhatever Country they may dwell, or to whatever Communion they may\nbelong. The latter, or visible Church of God is composed of such as\nopenly profess the Christian Religion, attend its divine\nordinances--have received baptism--and have devoted themselves, in\nsome open manner, to the Redeemer. Persons may lose their membership\nin the visible Church, by denying revealed Religion, or by embracing\nerrors fundamentally wrong, or by open and gross immoralities. The\ngeneral visible Church is made up of all the particular Churches of\nthe various denominations which hold to the foundation. Particular\nChurches are societies of professing Christians, who have formed\nthemselves into one body, in different ages, places and Countries,\nfor mutual edification, in the joint public worship of God, and the\ncelebration of Gospel ordinances. Thus the professing Christians in\nCorinth--those in Thessalonica, those in Ephesus, and those at\nColossae are called a Church. These however made but one Church in\nreality. For they received the same Gospel, maintained the same form\nof worship, and professed subjection to the same common Lord. The\nChurch universal comprehends all the particular and local Churches.\nThat there should be distinct, separate, or local Churches, is\nevident from this consideration, the _convenience_ of attending\npublic worship, of exercising discipline, and enjoying special\nordinances. Different forms of doing this have been adopted, in\ndifferent ages and Countries. Some are attached to one form, and some\nto another, according to education, or habits of thinking. And the\nadministrations or different forms will be allowed to be good, or\nvalid by all who are not under the influence of bigotry. Catholic and\ncandid Christians of various denominations will embrace each other,\nin the arms of Christian or fraternal affection and Charity; while\nthe narrow-minded and bigoted of every communion withhold Charity\nfrom all, who are out of the pale of their Church. To confine\nsalvation to one form only and exclusively is the mark of a bigoted\nmind. The Scripture hath no where laid down the _precise form_ of\nChurch-order and government. It hath left, the particular and precise\nform to be practised upon, to the convenience, wisdom, and prudence\nof Christians; or to their peculiar circumstances. One particular\nform may have its advantages and disadvantages. That is the most\neligible which hath the fewest inconveniences, and most excellencies.\nSuch only are essentially wrong as plainly contradict the word of\nGod, and introduce tyranny and domination into the Church of God.\nLording it over God's heritage is always a crime of a malignant\nnature. Ecclesiastical tyranny is as much to be dreaded as civil.\nThere must, with regard to local and particular Churches, be distinct\nplaces of worship, and jurisdictions. They may, however, be\nconsidered as one in doctrine, in discipline, in love; calling on the\nname of the same Jesus, their common Saviour and Lord, receiving for\nsubstance the same articles of faith, and attending on the same\nordinances. A Church, in the original meaning of the word, is an\nassembling together of a number of persons, for particular purposes;\nespecially religious ones, that they may jointly engage in divine\nworship, mutually edify one another, and attend all divine\nordinances, agreeably to the word of God, taking that for the only\nrule of their faith and practice. And a number covenanting together\nto walk by this rule, to conform to all the revealed will of God, and\nto watch over one another, and to exercise the discipline of the\nGospel, is the sense, in which the word Church is used, in scripture,\nwhen it is taken for a particular Church. The word indeed is used in\nthe several senses, which have now been mentioned.\n\nThe design of the supreme being in the institution of a Gospel Church\nis, in general, the mutual edification of the members, the interest\nand honour of religion, the divine glory, and man's Salvation. A\ngracious God has wise intentions in all he does, whether in the world\nof nature, or administrations of providence, or redemption of the\nGospel. He doth nothing in vain. In the things of Religion the divine\nwisdom and goodness appear in a most pleasing and attractive light.\nAnd his design, in the institution of a Gospel-Church, was that\nmankind might be under the best advantages, to honour his great name,\nand secure their own Salvation; that the interests of piety and\nVirtue might be best consulted and promoted. A regular or duly\norganized Church is composed of the church-officers and private\nbrethren. The officers in Christ's kingdom are of two kinds or ranks,\nPastors and Deacons. And the Pastors are called indifferently\n_Elders, Teachers, Ministers, Bishops,_ and _Overseers_ of the\nChurch. As Christ's kingdom is not of this world, so no\nconsiderations of a worldly nature are the Scripture-motives for our\nprofessing ourselves to be members of it. The design which we ought\nto have in view in belonging to it, should be altogether spiritual;\nthat we may, in the enjoyment of proper means, be built up in\nknowledge and holiness; that we may be made meet for the inheritance\nof the saints in light; may publicly worship the Deity, attend divine\nOrdinances, celebrate together the divine praises, on the holy\nSabbath, and watch over one another; that we may all at last be\nconvened together in heaven, to join in all the purity, sublimity,\nand perfection of celestial worship: and be prepared in the temper of\nour minds to celebrate forever, the high praises of our Creator and\nRedeemer, in the Church triumphant.\n\nAmong the members of a Gospel-Church there is always supposed a\nsolemn covenant or agreement to walk together in the laws, doctrines,\ntruths and ordinances of Christ, to exercise the discipline of the\nhead of the Church in meekness and love, and to aid one another in\nthe way to eternal blessedness.\n\nWhat is required of us in order to be received, as regular members,\ninto a Gospel-Church, is that we have some general knowledge of the\ngreat and essential doctrines of the Gospel; that we declare our\nbelief in them; our subjection to Christ as our Lord; and that our\nconduct and conversation have been agreeable to the Gospel, or if\notherwise, that we profess sorrow and reformation. Much hath been\nsaid and written about the qualifications necessary to an orderly and\nacceptable attendance on the special ordinances of the Gospel. Good\nmen have differed widely from each other, in their opinions,\nconcerning a point which, all will allow, is very important. But in\ntoo many instances, this difference has occasioned bitterness, and\nhard judging. If we lay aside prejudice, and attachment to _names_\nand _parties_; and impartially look for direction and guidance from\nthe holy scriptures, it might be expected that there would be a\ngreater union. The scripture is plain. And the very reason and nature\nof the thing teach us what is required, in order to participate of\nGospel-Ordinances to divine acceptance, and our own edification and\ncomfort. The nature of the ordinances, and of a Gospel Church may\nlead us to form some just opinion of what is necessary as a term of\nadmission into the latter, and enjoyment of the former. All\nChristians who love our Lord Jesus Christ in sincerity, if they\nimpartially consult the advancement of his cause, would wish to have\nany difference which may subsist among them, lessened, and their\nunion strengthened. Their endeavour should be to keep the unity of\nthe spirit in the bond of peace. The more Christians differ, the more\noccasion is given to the enemies of the cross of Christ to triumph.\nThe very attempt to promote peace and union merits the approbation of\nall Zion's friends. There is but one Salvation--and one way to obtain\nit. _There is one body, and one spirit, even as ye are called,_ says\nthe Apostle to the Ephesian Converts, _in one hope of your calling;\nOne Lord, one faith, one baptism--one God and father of all who is\nabove all, and through all, and in you all._ Must it not be evident,\nthen, that all who would enjoy the particular ordinances and\nprivileges of this _one Lord_ and his religion, should have some\ngeneral knowledge of the doctrines, truths, and duties of this\nreligion? If grossly ignorant of these, how can they honor the\nRedeemer, or rightly and profitably attend his holy institutions? And\nis it not also clear, that they must believe in this religion; and\nopenly profess their belief, in some way, which shall be\nsatisfactory; and feel a regard and love to it? Must they not be\nimpressed with such a sense of its importance as to be resolved, to\nlive agreeably to its precepts, that they may enjoy its consolations,\nand be entitled to its rewards? And if their former lives have been\nopenly immoral and profane, or scandalous, is it not indispensably\nnecessary, that they profess repentance? All who are doctrinally\ntaught, morally clean, and piously disposed, may acceptably attend on\nthe special ordinances of the Christian Religion. If we examine the\nconduct of the Apostles, our infallible guides, in discipline as well\nas doctrines, we shall see that they required of all, whom they\nadmitted into the Churches gathered and formed by them, a confession\nthat Jesus was the Christ, and a solemn purpose to conform themselves\nto the precepts of his Gospel, and to depend on him for salvation.--\n\nAfter just hinting at the terms of admission into the Gospel-Church,\nthe duty of the members may with propriety be stated in a few words.\nThis is of large extent. In general, it is to walk in all good\nconscience before God. And in particular, they should set a pious\nexample to others, by a steady and unshaken attendance on public\nworship--on means and ordinances. They should show to the world,\ntheir high esteem of them, as appointed by infinite wisdom and\ngoodness. And if in any place or among any people, where their lot\nmay be cast, at any time, divine ordinances should be vilified or\ndisowned, they should more especially show their esteem of, and\nattachment to them. To study the peace, the prosperity, and welfare\nof the Church; to watch over one another in meekness and love; to do\nall in their power to prevent errors; to heal divisions, if any\narise; to avoid giving just grounds of offence to any; to keep from\nall party views and aims; and to honor God, in all his ways, is\nincumbent on all members of Churches. The solemn covenant and\npromises, which they take upon them, either expressly or virtually,\nbind them to particular duties. The vows of the Lord are upon them.\nAnd covenant-breakers--and promise-breakers are among the most odious\ncharacters. For we never know when or where to trust such. The\ncharacter of a citizen of Zion is, that _he that walketh uprightly_\nand _worketh righteousness, and speaketh the truth in his heart_--and\n_he that sweareth to his own hurt, and changeth not._ The man who\ndeliberately breaks his religious vows and covenant engagements, can\nhave no sense of God or divine things. His heart must be obdurate,\nand his conscience asleep.--All, who have named the name of Christ,\nshould be careful to depart from iniquity, and see that their\nconversation is such as becometh the Gospel. Such, in brief, is the\nduty of all the members of a Gospel-Church.\n\nThe way is now prepared to exhibit the scripture-evidence that it is\nthe will of the author of Christianity, that in the New\nTestament-dispensation, there should be particular Gospel-Churches.\nThe proof of this from the word of God, is plain and full. It is\napprehended that, if we admit the divine authority of the scriptures,\nwe shall be obliged to admit the reality of\nGospel-Churches.----For--_in the first place,_ Jesus Christ, in so\nmany words, declares that he has a Church, which is sometimes called\nhis kingdom--his flock--his followers--his people,--and those whom\nthe Father gave him, or his sheep. When Peter made that noble\nconfession in answer to his Saviour's question, _Thou art Christ, the\nson of the living God._ The Saviour replies; _And I say unto thee\nthou art Peter, and upon this rock I will build my Church, and the\ngates of hell shall not prevail against it._ Allusion is here made to\nthe meaning of the word _Peter,_--his person--or successors in\noffice, was not the rock, upon which the Church was to be built; but\nthe confession that he made, that Jesus was the Christ, was the rock,\nupon which the Church was to be built. And to the joy of all true\nfriends to the Gospel, no power of evil men, or evil angels, however,\nmuch they may be permitted to vex, persecute, and distress, shall be\nable to overthrow the Church. It will live amidst all winds that may\nblow. It will be supported in the midst of all storms, or dangers. No\nweapon formed against it shall eventually prosper. It will continue,\nthrough all time, and finally prevail. _Surely there is no\ninchantment against Jacob, neither is there any divination against\nIsrael._ The words of Balaam spoken of Israel, may be pertinently\napplied to the Church of our Lord Jesus Christ, _How goodly are thy\ntents, O Jacob, and thy tabernacles, O Israel!_ Saul is said to make\nhavock of the Church. _As for Saul_ he _made havock of the Church,\nentering into every house, and haling men and women, committed them\nto prison._ These men and women, who fell as victims to his\npersecuting rage, were members of the Church. But how could he make\nhavock of the Church, if there were no such thing as Gospel-Churches?\nHerod is said to stretch out his hand to vex the Church. _Now about\nthat time, Herod the king stretched forth his hands to vex certain of\nthe Church._ The unhappy individuals, whom he sorely persecuted, were\nmembers of the Gospel-Churches, organized by the inspired\nApostles,--The Church at Jerusalem received some that were sent to\nthem, upon special business, with friendly affection. _And when they\nwere come to Jerusalem, they were received of the Church._ This must\nbe the Church that was planted in that City, of which St. James was\nthe stated Bishop, and whom Herod cruelly put to death. And the\nChurch is said to be purchased by the blood of Christ. _Take heed\ntherefore unto yourselves and to all the flock over which the holy\nGhost has made you overseers to feed the Church of God, which he hath\npurchased with his own blood._ Christ is represented also as head\nover all things to the Church; and it is by an easy metaphor called\nhis body. _And hath put all things under his feet, and gave him to be\nhead over all things to the Church, which is his body, the fulness of\nhim that filleth all things._ He is said to love the Church--to give\nhimself for it--to sanctify and cleanse it. _Even as Christ also\nloved the Church, and gave himself for it, that he might sanctify it\nand cleanse it with the washing of water by the word, that he might\npresent it to himself a glorious Church not having spot, or wrinkle,\nor any such thing, but that it should be holy and without blemish._\nAgain, observes the Apostle Paul, _This is a great Mystery, but I\nspeak concerning Christ and his Church._ All particular\nGospel-Churches make one universal Church. Where the same essential\ndoctrines are maintained--the same common Saviour owned--the same\nordinances celebrated--though there may be many circumstantial\ndifferences, as to names, opinions, and forms, it is the same\nChurch.--If there be not a Gospel-Church, in which the word and\nordinances are to be dispensed, prayers offered, and the Sabbath\nobserved, why is there this frequent mention of the Church? a\nmultitude of other passages, which speak of the Church or particular\nChurches, might be easily cited, but those already cited are\nsufficient, as a sample. Did our Lord and his Apostles know what they\nsaid; or did they mean to mislead and impose upon us? If they know\nwhat they said, and meant faithfully to teach us, then the\ninstitution of a Gospel-Church cannot be denied.\n\n_In the next place,_ when the Apostles went forth and preached the\nGospel to all nations, _the Lord working with them and confirming the\nword with signs following,_ they gathered and formed churches,\nordained pastors, and chose deacons. In Judea, in Galilee, and in\nSamaria were churches formed, teachers set over them, and other\nnecessary regulations made, before Paul's conversion, while he, by\nthe fury of persecution, endeavoured to destroy the christian cause.\nFor we are informed of the rest and peace which the churches, in\nthose countries, enjoyed after his conversion to christianity. _Then\nhad the churches rest throughout all Judea, and Galilee, and Samaria\nand were edified._ In those places, churches were collected, in which\npublic worship and divine ordinances were celebrated. In Galatia,\nEphesus, Smyrna, Thyatira, Philadelphia, Laodicea, Thessalonica,\nPhilippi, Rome, and Jerusalem: and to name no more particular places,\nin Asia, Africa, and Europe, that is, in a great part of the then\nknown world, were churches gathered and christian Ministers set over\nthem, by the Apostles. This we are as certain of, as we can be of any\nthing recorded in holy Writ. We find it, in the history of the acts\nof the Apostles, and in their Epistles. We cannot doubt or hesitate\nabout this matter, whether it be fact or not. The Apostles wrote,\nsent, and dedicated their Epistles to particular churches. For\ninstance, inspired letters are directed to the church at Rome,\nCorinth, Galatia, Ephesus, Philippi, Thessalonica, and Colossae. But\nwhy is this done, if there were no churches formed in any of these\nplaces? Did the Apostles dedicate long Epistles to what did not\nexist? Did Paul write to the church, at Thessalonica, as my text says\nhe did, when at the same time, there was no church there?----If we\nask, what was the business of these churches; the answer is, to\nattend upon the preached word, and dispensed ordinances. By public\nworship they were to honour God, to promote religion, to preserve\npure and entire all divine appointments, and to build up one another\nin faith, love and good works.--\n\n_In the third place,_ the institution of divine ordinances, the\nchristian Sabbath, public worship, and the christian Ministry, is an\nargument in favour of the institution of Gospel-churches, which\ncannot fail deeply to impress conviction upon the mind. We have full\nand very plain proof of the institution of divine ordinances, baptism\nand the Lord's Supper, of public worship, of the christian Sabbath,\nand of the office and work of a Gospel-Minister. The conclusion is\nthere are particular Gospel-churches. There is no possible way to get\nrid of this conclusion, but to deny the premises. Both are true, or\nboth are false. If we reject the one, the other cannot be maintained.\nIn order to be self-consistent and uniform, if we deny the\ninstitution of a Gospel-Church, we are under a necessity of denying\nall divine ordinances, and rejecting the idea of a Gospel-Ministry.\nOne error, like one falsehood, draws after it another: it leads to a\nsecond--to a third, to support itself. He who denies one part of the\nGospel, is at length compelled to retract his error, or to give up\nanother part. If we deny the institution of the Christian Sabbath, we\nare obliged to deny, in order to keep ourselves in countenance, by\nthe appearance of consistency, _stated_ public worship and divine\nordinances. And if we deny these, we must reject all idea of\nparticular Gospel-Churches. For the very notion of a Gospel-Church is\na number of professed believers in Christ, formed into a union and\nfellowship, by a solemn covenant, to enjoy religious worship, and\nGospel-ordinances.\n\n_In the fourth place,_ it seems that a denial of the institution of\nparticular Gospel churches, in which the discipline of the Gospel is\nto be exercised, as well as its worship and ordinances observed,\ninvolves in it the denial of the whole Gospel. The Apostles certainly\ntell us of their planting churches--of overseers placed over those\nchurches, to labour among them in word and doctrine--to reprove, to\nexhort--and to feed them. They tell us of the discipline to be\nexercised in Christ's house; how church-officers are to conduct, in\nthe discharge of their offices, how the church is to be ruled and\ngoverned--how ordinances are to be dispensed--how deacons are to\nserve the table of the Lord--how private brethren are to demean\nthemselves. They largely describe the character and duty of\nMinisters--and the duty of the members of a church in a\nchurch-capacity. But how are we to understand all this? If there be\nno Gospel-churches in the New-Testament-dispensation, what are we to\nbelieve--what are we to admit--and how shall we acquit the Apostles\nof dishonesty and ignorance? The whole Gospel, therefore, must stand\nor fall with the idea of particular Gospel-churches, instituted by\nthe labours of the Apostles, under the authority and inspiring\ninfluence of the holy Ghost. If the formation of them be a human\ndevice, man's work and contrivance, then we can rely on nothing,\nwhich the Apostles either taught or did.\n\nIn the review of this subject, we see the necessity of keeping most\nexactly to the holy scriptures, in the discipline and order of our\nchurches, in the forms of external administrations, as well as the\ndoctrines and duties, ordinances and practice. Our articles of faith,\nand our rules of life are to be taken wholly from them. The direction\nto Moses, that distinguished servant of the Lord, in respect to the\nbuilding of the Tabernacle, _See that thou do it according to the\npattern shewed thee in the Mount,_ should lie, with all its weight\nand importance, upon the minds of all the _builders_ in Christ's\nspiritual kingdom. We should anxiously aim at the original primitive\nsimplicity of the Gospel, in our mode of worship, in our discipline,\nin our terms of admission into the church, and in our doctrines. A\nmedium between fanatics and formalists seems to be nearest the faith\nand order of Gospel-Churches. Mankind are so prone to extremes, in\nthings of Religion, as well as other things, that a medium is usually\nthe nearest to what is right. Fanatics are for refining and reforming\naway all order, and truth. Formalists place all religion in things\nexterior. This hath ever been the case, from the day of Christ, down\nto the present age, as appears from the history of the Church. Both\nfanatics and mere formalists are wrong. But which are most culpably\ncriminal and erroneous is hard to determine. _For in Christ Jesus,\nneither circumcision availeth any thing nor uncircumcision, but a new\ncreature. He is not a Jew which is one outwardly, neither is that\ncircumcision which is outward in the flesh. And unless our\nrighteousness shall exceed the righteousness of the Scribes and\nPharisees, we shall in no case enter into the kingdom of\nheaven._--Upon the whole, let us all be persuaded that true Religion\nis the way of duty: and that the way of duty, is the way of happiness.\n\n\n\nDISCOURSE XII.\n\n----------\n\nThe right way to understand the inspired writings.\n\nLUKE xxiv. 45.\n\n_Then opened he their understanding, that they might understand the\nscriptures._\n\nThe design of the scriptures is to make us wise unto salvation. They\ncontain all that is requisite as a rule of life or standard of faith.\nThey instruct us what to believe concerning our Maker, our Redeemer,\nand a future State. They place before us all that is necessary to be\nbelieved, and to be done, in order to be accepted of God, and\nentitled to life eternal. Those, therefore, who really desire\nsalvation, will feel it to be a duty of very great importance to\nstudy, as accurately as they are able, and to read diligently, the\ninspired writings. A frequent, daily, and serious reading them is\nincumbent upon us all. _He that is of God, heareth God's words, ye\ntherefore hear them not, because ye are not of God,_ said our Lord to\nthe unbelieving Jews. And he directs us thus, _search the scriptures,\nfor in them ye think ye have eternal life, and they are they which\ntestify of me._ If people refuse to search them, or to read them with\ncare, frequency, and a serious endeavour to understand them, how is\nit to be expected, that they can know the character of the Saviour,\nor their duty.--The inhabitants of Berea are commended for their care\nin searching the scriptures. _These were more noble than those in\nThessalonica, in that they received the word with all readiness of\nmind, and searched the scriptures daily whether those things were\nso._--It is a _noble_ duty--a rational, and commendable duty to\nstudy, and daily peruse them, that we may know the truth, and be\nexcited to practise it.--And the best way to gain entire and full\nsatisfaction, with respect to the divinity of them, or whether they\nbe, what they pretend to be, DIVINELY INSPIRED, is carefully and\ncritically to read them. As the most satisfactory way to be convinced\nwhether there be a God, is to open our eyes on his works! so the most\nsatisfactory method to know whether the holy scriptures be from God\nis to read them, with seriousness and diligence, and with a candid\nand unprejudiced mind. He who will read them, in this manner, and\npractice according to their precepts; and sees their tendency and\naim, which most apparently is to glorify God and save man, cannot\nlong retain any scruples about their celestial origin.--_If any man\nwill do his will, he shall know of the doctrine, whether it be of\nGod, or whether I speak of myself._\n\nThe pains we are to take to read and understand the scriptures may be\nseen, in a beautiful manner, in the following words: _And these words\nwhich I command thee this day, shall be in thine heart. And thou\nshalt teach them diligently unto thy Children, and shall talk of\nthem, when thou sittest in thine house, and when thou walkest by the\nway, and when thou liest down, and when thou risest up. And thou\nshalt bind them as frontlets between thine eyes. And thou shalt write\nthem upon the posts of thy house, and on thy gates._ The advantages\nof heedfully and seriously reading and studying the word of God are\nmany and great. It will make us knowing and wise, in things heavenly\nand divine. It will tend to render us pious and devout. It will lead\nus to God and duty. It will be a safeguard against error and\ninfidelity, against superstition and enthusiasm.----\n\nConsiderations of this nature render the subject, proposed now to be\ndiscussed, peculiarly important and interesting. The subject is the\nRIGHT WAY to understand the inspirited writings.--_Then opened he\ntheir understanding, that they might understand the Scriptures._ The\noccasion of these words is this;--Jesus had risen from the dead, and\ntook the most prudent and eligible method to convince his disciples\nand friends of the fact, upon which rests the truth of his religion.\nTwo of them, Cleopas and another, were going to a village, called\nEmmaus, about threescore furlongs distant from Jerusalem. On their\nway, they conversed about the STRANGE THINGS, which had happened--the\ncrucifixion of the expected Messiah, and his wonderful resurrection\non the third day.--Jesus joined himself to them, as a stranger, in\nthe midst of their interesting conversation. He enquired what the\nsubject was, upon which they were conversing; and upon which they\nseemed so anxious and deeply engaged. They informed him. And Cleopas\nexpressed much surprise, at his enquiry. _Art thou only a stranger in\nJerusalem, and hast not known the things which are come to pass there\nin these days?_--Upon hearing the subject of their conversation--and\nwhich indeed was the general topic at that time, in all the city, he\ntook the lead in it.--And the disciples were all attention--they were\nall ear--and their hearts burned within them, with a heavenly flame,\nwhile the appearing stranger, though in reality their risen Lord,\ndiscoursed on the pleasing theme, and expounded to them the\nscriptures, which related to himself. They were delighted. They were\nimproved. Light broke in upon their understandings, and devout\naffections were inkindled. _Then said he unto them O fools and slow\nof heart to believe all that the prophets have spoken. Ought not\nChrist to have suffered these things; and to enter into his glory?\nAnd beginning at Moses, and all the prophets, he expounded unto them\nin all the scriptures the things concerning himself._--He, then,\ndiscovered himself unto them. They could hardly believe, what their\neyes had seen and ears heard, for joy. He again showed himself to his\nchosen witnesses, and expounded to them also, the word of God, as in\nthe verse next above the text, _And he said unto them, these are the\nwords which I spake unto you, while I was yet with you, that all\nthings must be fulfilled which were written in the law of Moses, and\nin the prophets, and in the Psalms concerning me.----Then he opened\ntheir understanding, that they might understand the scriptures.\nSaying thus it is written, and thus it behoved Christ to suffer, and\nto rise from the dead on the third day. And that repentance and\nremission of Sins should be preached in his name, among all nations,\nbeginning at Jerusalem._\n\nHow did he open their understanding, that they might understand the\nscriptures? It was by a just and true expounding them as well as\ndeeply impressing their hearts. He laid their real and true meaning\nbefore their minds. He showed them the connexion, and reference to\nhimself. And they understood him, and plainly saw the meaning,\ndesign, and intention of the Sacred writings. He gave them no NEW\nfaculties and powers. He directed them how to use and employ their\nreason rightly to apprehend, and duly to apply scripture. We are,\nconsequently, to exercise our rational powers in seeking the meaning\nand design of divine revelation.----Christ opens our understanding to\nunderstand the oracles of God, by using with us the proper means of\ninformation and instruction, and by saving influences on the soul. We\nare rational beings. And he treats us as such, not as machines, or\nbeings that had no reason or conscience. He opens the understanding,\nby enabling us, in the exercise of reason, and our reflecting powers\nand capacities, to study into, and seek the meaning of holy Writ--to\nsearch into the meaning of the words used, and the order and\nconnexion of them; and to divest ourselves of all corrupt biases and\nprepossessions. By reason of sin, or through the depravity of the\nheart, the mind is blinded to the spiritual beauty and glory of\ndivine objects.----The purpose of the present discourse, is to point\nout the RIGHT WAY to gain a true and just understanding of the holy\nscriptures.\n\nAnd in general, it must be allowed, that they are capable of being\nrightly understood. If the Supreme Being, in his infinite wisdom and\ngoodness, be pleased to grant us a revelation of his will at all, he\nwould give us such an one, as, with honest and upright intentions,\ncould be easily understood, in its great and essential principles and\nduties, ordinances and doctrines. For to give us one that was\ninvolved in mystery, and could not be comprehended after a diligent,\npainful and careful examination, could answer no valuable purpose;\nnay, it would be altogether improper. It would, in truth, be to\ninsult our misery. The language of it would be this. \"Here is poor\nfallen man, blinded with prejudices--carried away with evil\npassions--plunged in the ruinous effects of the Apostacy--unable by\nthe mere light of unassisted reason to find the path of duty and\nhappiness. He is in perishing need, consequently, of a safer guide,\nan infallible directory, in the way to glory. Behold I will provide a\nSaviour for the helpless: a sanctifier for the unholy: I will grant\nhim a revelation of my will.----But such an one as cannot be\nunderstood by him, even when he hath used most sedulously all\npossible pains and care, and means to understand it. Such an one as\nis insufficient to answer the intended purposes.\" To urge, then, that\nthe REVELATION, which we enjoy, of the divine will and our duty,\ncannot be truly and really understood, in all its essential\nprinciples, when no exertions or honest endeavours and faithful care,\non our part, have been wanting, is to reproach the wisdom and\ngoodness, grace, and justice of God: nay, it is to blaspheme his\nname: to represent him as trifling with his creatures; and mocking\nthem in their misery. Far be such folly and impiety from us! We do\ntherefore plead, and strenuously insist, that all things necessary to\nsalvation, are laid before us, with sufficient clearness, both in\nregard to doctrines and practice, both what we are to believe, and\nwhat we are to do. The design of all the inspired writings is to save\nfallen man--to teach him that he may be pardoned and accepted of his\nsovereign Lord and Maker--to open the method, in which pardon here,\nand happiness hereafter have been procured--and the terms upon which\nthey will be granted. As these things are of infinite importance to\nall, high or low, learned or unlearned, so they are revealed with as\nmuch plainness as possible. What the Psalmist says of the divine law,\nmay with equal truth be applied to the Gospel. _The law of the Lord\nis perfect converting the soul: The testimony of the Lord is sure,\nmaking wise the simple: the commandment of the Lord is pure\nenlightening the eyes._\n\nSt. Paul takes it for granted, that the principal and fundamental\npoints of christianity, which he calls the _first principles_ of the\noracles of God, are easy for all to comprehend and to learn. _And\nwhen for the time ye ought to be teachers; ye have need that one\nteach you again which be the first principles of the oracles of God._\nThere are certain doctrines and duties of the Gospel, which are\nessential to the very existence of all religion, and which may, with\nthe utmost propriety, be called the _first principles_ of the oracles\nof God; upon which all the rest are built, and to which they\nconstantly refer. These are plainly expressed, often illustrated, and\nwarmly inculcated. None can mistake them, who honestly and faithfully\nattend to the scriptures. All that is wanting is to care to read\nthem, and an honest heart, free from wrong biases, to receive the\ntruth, as they exhibit it. Among these _first principles_ of the\noracles of God, may be, enumerated, the lost state of man by nature:\nthe absolute need of regeneration: the nature of it as consisting in\nthe implantation of a holy temper of heart or true love to God:--that\nwhat Jesus Christ did and suffered for fallen man is the sole\nmeritorious ground of our pardon, and acceptance with a holy and\nsin-hating God:--the incarnation of the divine Saviour, and his\nsufferings to expiate human guilt:--the universal resurrection: a\nrighteous judgment:--and eternal retribution. To these we may add,\nthe great and essential duties and virtues of piety and morality or\nof the gospel--the need of repentance towards God and in what it\nconsists: faith towards Jesus Christ: constancy in the exercises of\ndevotion:--strict justice--benevolence, peace, and\ncondescension--forgiveness of injuries--love to enemies--humility,\npatience, temperance, and self-denial. Can any one, who has ever read\nthe sacred pages with any care, affirm that these are not set before\nus, as strongly as language can express them? Are they not often\nrepeated? Are they not pressed upon the conscience, in a variety of\nways, and elucidated by beautiful metaphors and figures? And they are\npleasingly illustrated, I mean the duties of piety and Virtue, in the\nlife and character of the divine author of Christianity. He, indeed,\nhath set us an indefective example of goodness--_left us an example\nthat we should follow his steps._\n\nWhile it is asserted that the leading and fundamental doctrines of\nthe Gospel are most clearly and repeatedly laid before us, it cannot\nbe denied that some things in it, are hard to be understood. These\nare revealed as clearly as the nature of the subject would admit.\nSome things must be in their own nature mysterious and\nincomprehensible. Such things there are in the volume of nature, and\nwe have no reason to suppose, it would be otherwise in the volume of\nrevelation. They are so sublime as to transcend our scanty powers of\nmind. They are revealed, however, as far as they are capable of being\nrevealed, or as far as we are capable of receiving them--or as far as\nmay be needful, either for the glory of God, or our own salvation.\nProphecies, for example, in the very nature of things, will be\nobscure. The event only can expound them. We may easily see what the\ngrand design is: but the precise circumstances of the predicted event\nwill remain a secret to us, till the event lay them before us.--We\ncannot pretend to comprehend the great points of Christianity\nrelative to the Trinity, or a threefold subsistence in the divine\nessence--the human nature united to the divine to constitute the one\nmediator between God and man--the resurrection of the body--and the\nchange which will pass upon those who shall be found alive at the\ncoming of Christ to judge the world. These, we readily admit, are\nmysterious and incomprehensible doctrines. But their being so, is not\nproof that they are unreasonable and absurd. To say that whatever is\nincomprehensible in Religion is unreasonable, is a mark either of\ninattention or ignorance. God's nature is incomprehensible. His works\nof creation are full of wonders. And a _revelation_ from him to the\nchildren of men would be justly suspected, if it contained nothing\nincomprehensible, and above reason.\n\nYou will be pleased to observe also that, besides some doctrines\nwhich are beyond our reason, inexplicable difficulties may attend\nsome particular passages of scripture. These difficulties originate\nnot from any defect or impropriety of manner, in which they are\nexpressed; but from our being unacquainted with the customs or\nusages, to which an allusion is made. These passages are not\nnumerous. And our salvation depends not on our rightly understanding\nthem. No essential duty or doctrine of the Gospel depends on a\nDOUBTFUL text. What is necessary to instruct us, in things divine,\nand to guide us safely to God and happiness, through the dangers,\nsnares, and temptations of human life, is clearly made known unto us,\nand repeatedly urged by all suitable arguments, and the most serious\nand weighty considerations.\n\nThe scriptures, therefore, are as a light to our feet, and a lamp to\nour paths: a light shining in a dark place, with a steady\nbrightness--able to make us wise unto salvation through faith in\nJesus Christ--And----\n\n1stly. _One way_ rightly to understand them is to interpret them by\nthemselves. They are their own best interpreter. It is one of the\nmost rational principles can be adopted relative to understanding the\ninspired writings to make them expound themselves. They are to\ndeclare their own meaning. No explanations of men, decisions of\ncouncils, or tenets collected into creeds are to be admitted as\nperfect guides, in things pertaining to our salvation. Men may be\nwise and learned: Councils may be judicious and pious in their\nintentions, but after all are liable to mistakes. This is not said to\ndetract from the wisdom, piety and learning of men--or of venerable\ncouncils. A wise and candid Christian will honour their\nopinions--carefully weigh them, and be diffident of himself: will be\nmodest and pay all due deference to the opinions of others,\nespecially men of study, erudition, and piety. But still we must all\nthink for ourselves, and must adhere undeviatingly to the scriptures,\nas our only infallible guide. We must stand or fall to our own\nMaster. Another man's faith cannot save us, or his want of faith\ndestroy us. We are, in things divine, to call no man Master or\nFather, for one is our Master even Christ; and one is our Father who\nis in heaven. _But be not ye called Rabbi; for one is your Master,\neven Christ, and all ye are brethren. And call no man Father upon the\nearth; for one is your Father which is in heaven._ No man has a right\nto interfere, by compulsive measures, in another man's religion.\nReason, argument, and persuasion and a pious example are the only\nweapons to be employed to spread the glories of that mild and\nbenevolent system of Religion, which Jesus of Nazareth instituted.\nThe _first_ rule of rightly understanding the Oracles of God, is to\nmake them their own expositor. This is the maxim of protestants. It\nis a just and important maxim. We are not to put upon them, the\ninterpretations and constructions of imagination, or fancy; or to\nsuppose that we have any impulses or INSPIRATION in the mind to give\nus, the _spiritual_ meaning of them.\n\n2dly. _Another method_ rightly to understand the Scriptures, is to\ntake them according to the general, established, and well known\nimport of the words used. All learned men, who alone can be competent\njudges, in the case, agree that they are well translated. And through\nthe peculiar care and blessing of divine Providence they have been\npreserved pure and entire, during such a length of time, and so many\nrevolutions of literature and of states and kingdoms. The men who\nwere engaged in, and by _authority_ appointed to the work of\ntranslating them into the English language (and the translation of\nthem was a most arduous work) were men of great integrity, extensive\nlearning, and, in the judgment of charity, undissembled piety.\nOpposite sects have all allowed them to be a faithful and just\ntranslation. When we, therefore, take them into our hands to peruse\nthem, we should understand them precisely, as they are written, in\nthe common import of the words, according to the plain rules of\ngrammar, and the necessary construction of sentences. An attention to\nthese things is absolutely necessary, in order to a true\nunderstanding of them. We are not to seek after any hidden, mystical\nsense of the words or sentences. The very letter and meaning of the\nscriptures is to be strictly attended to. We are to take the words\nused in the sacred, just as we would, in any other good writings. For\nthe inspired writers always used words properly, and had good sense.\nThey were not guilty of obscurity or self-inconsistency. Their sole\nend was to state and convey the truth, which they were commissioned\nto deliver, with propriety and fulness. This they did most admirably,\nand with great beauty and energy. The _true_ meaning of scripture, is\nits very life and power, _its spirit. The words that I speak unto\nyou,_ says Christ, _they are spirit, and they are life._ They reveal\ntrue, spiritual and saving doctrines: doctrines\nall-important--doctrines that lead to life eternal.--\n\n3dly. _A third way_ rightly to understand the scriptures, is\ncarefully and critically to observe the connexion and subject matter\nof discourse, or the occasion--the characters to whom or of whom the\nwords are spoken. It is not to be expected that readers of the Bible\nwill attain to a right understanding of it, if they overlook the\nconnexion and occasion; and take single and detached passages by\nthemselves, and shape them into a conformity to their own\npre-conceived opinion or scheme of doctrines. The right way not to be\ndeceived by our own reflections, or the artful insinuations of such\nas lie in wait to deceive, is to bring our opinions or tenets, our\nprinciples, whatever they may be, to the scriptures; to examine them\nby their light; and to make them bow to their decision. And not, as\nis too often done, to bend them to our tenets and principles. We are\nto search them, that we may thence take all our articles of faith,\nand maxims and rules of conduct. Learned and unlearned ought to do\nthis; and to reject whatever will not bear the test, when applied to\nthem. To THE LAW AND TESTIMONY ought to be our Motto as Christians or\nbelievers in a divine revelation. If any of our religious opinions be\ncontrary to scripture, we are bound by our regard to their authority\nto abjure them. And that we may not inadvertently be led into error\nand delusion, we are to consider as accurately as may be, the\nconnexion, the occasion, the design of the inspired penman, to whom,\nand of whom he is speaking, comparing one passage with another: that\nwhich is figurative, and less plain, with that which is unfigurative\nand more obvious: examining all, with diligence, by the general and\nruling principles of the Gospel: with an honest desire to discover\nour duty and the will of God, even, if our favourite notions, (as\nalmost all sects and individual Christians have their peculiarities\nof belief and practice) should be found to be directly repugnant to\nscripture. Thus we shall rightly understand scripture. Thus we shall\nbe led into all truth and duty.--It appears, then, with an evidence\nexceedingly bright, that all our opinions, whether gleaned from\nauthors uninspired, or taken up by reflection, or fallen into by\naccident, should be tried ty the word of God. _But whoso looketh into\nthe perfect law of liberty, and continueth therein, he being not a\nforgetful hearer, but a doer of the work, this man shall be blessed\nin his deed._\n\n4thly. _A further way_ rightly to understand the scriptures, is to\ndivest ourselves, as far as is possible, of all prejudices, and to\nread and hear them, with a sincere and honest intention to know the\ntruth. _Wherefore lay apart all filthiness, and superfluity of\nnaughtiness, and receive with meekness the ingrafted word which is\nable to save your souls._ Perhaps to divest ourselves, wholly, of all\nwrong and corrupt biases is impracticable, what no person was ever\nyet able to do, after his most vigorous endeavours. Sinful\nprepossessions cleave to the most candid. We may be prejudiced many\nways, and not be sensible of it, against the only true system of\nReligion. There is but one right way of belief and worship. Truth is\nuniform and one. There is one God, one Lord Jesus Christ, one faith,\none baptism--one hope. Many different denominations of Christians may\nhold essentially to this one true system, and still drink in many\nsmall errors, unessential and circumstantial things, about which,\nthey may violently contend to the loss of charity. We are, then, to\ndo all that in us lies to get into this right way: not only to think\nwe are right, but actually to be right. For this end, we must be\nfaithful and impartial: faithful to God and our own consciences, and\nimpartial in our enquiries; or be anxious lest our fondness for a\nparty lead us into error, or into tenets which are subversive of the\nvery foundation of the Gospel. We are to take heed how we read, as\nwell as how we hear.\n\n5thly. If _we would rightly_ understand the inspired writings, it is\nincumbent upon us to use all the helps in our power. We are to\nexercise our own rational faculties. Religion is the most reasonable\nthing in the world, as well as most important. About what therefore\ncan our reason be better or more worthily employed? For what was\nreason, by which man is so remarkably distinguished from the brutal\nherd, given us, if not to use it, to learn the duties, and doctrines\nof Religion, and to aid us in searching out the truth, and\nsubstantial happiness?----\n\nThere is a great variety of helps or advantages to gain the right\nsense and meaning of Scripture, for which we ought to be sincerely\nthankful, and which we ought most wisely to improve. We can read them\nin our own language. And by the wise institution of common schools,\nin our favoured Land, almost all classes of people are able to read\nthem. They have, by a wonderful Providence, been handed down to us\npure and uncorrupted to a sufficient degree. Many judicious and\nexcellent Commentaries have been written upon them by pious and able\nmen, which we may consult at pleasure, or as we may have opportunity.\nAnd here it would be a criminal omission, not to observe, that public\nworship on the Lord's day, to which we may constantly repair, is\ndesigned to open, explain, and apply them. And when any are in doubt\nabout the true way of worship, or of understanding the Scripture, the\nregular and appointed Teachers of Religion may be, and ought to be\nresorted to. For the Priest's lips were to keep knowledge. And they\nwill esteem it a happiness to instruct the unlearned--to confirm the\nunstable--and to guide the doubtful.--Such people as have a real\ndesire to know the truth, an honest heart to enquire after the right\nway of the Lord, will not fail to apply and use all these helps.\nPlain is it, that no person can, with any consistency or honest\nimpartiality, profess to be seeking the true way of the Lord, who\ndoth not use and improve all these helps and advantages.--It may here\nbe remarked, that it is a work of much labour and care, painful study\nand diligent enquiry to understand the scriptures. Knowledge, whether\nhuman or divine, is not easily acquired.--And ignorant and uninformed\npeople are the most confident and self-sufficient.--It is to be\nregretted that it is so. But fact and experience verify it. Many too,\nshut their eyes upon the light, through prejudice. Vicious and\nprofane persons hate the light and will not come unto it, lest their\ndeeds should be reproved.\n\n6thly. _A further way_ to understand aright the inspired writings, is\nto seek to heaven for light, guidance, and instruction. We are not to\nlean to our own understanding, or confide in our abilities or\nlearning. Man is a poor, imperfect frail being. He has prejudices,\nwhich he knows not. He is at all times prone to err, through the\ncorruptions of his nature. Sin has brought a thick cloud over his\nmind. He needs divine illumination. The most acute and learned need\nthis, as well as the unlearned and weak. The divine assistances are\nto be _prayerfully_ sought. _If any man lack wisdom, let him ask of\nGod._ would we, consequently, understand aright the holy Oracles, we\nmust not only peruse them, with industry and care, but devoutly and\nfervently implore the God of all grace to open them to us, to spread\na divine light over them, that they may instruct, warn, and quicken\nus. We should seek to him, who gave them to us, to enable us to\nperceive their true beauty and glory, and to conform our hopes,\nhearts, and lives to them: to be animated by their promises--warned\nby their threatenings--comforted with their hopes; and guided to\nheaven by their precepts. The teachings of the holy spirit are to be\n_devoutly_ implored, that they may be savingly profitable to us.\nRightly understood, and duly improved, they are able through faith in\nJesus Christ, to make us wise unto salvation. _All scripture is given\nby inspiration of God, and is profitable for doctrine, for reproof,\nfor correction, for instruction in righteousness. That the man of God\nmay be perfect, thoroughly furnished unto all good works._ Divine\ngrace must sanctify us by them, and them to us. The teachings of\nChrist, as the true prophet are requisite to open the mind, to remove\nprejudices, and to enable us to see the beauty, glory and importance\nof them. _Being born again,_ says the Apostle Peter, _not of\ncorruptible seed, but of incorruptible, by the word of God, which\nliveth and abideth forever. For all flesh is grass, and all the glory\nof man, as the flower of grass. The grass withereth, and the flower\nthereof falleth away. But the word of the Lord endureth forever. And\nthis is the word which by the Gospel is preached unto you._\n\n7thly. _A renewed heart_ is the best help to understand aright the\nsacred writings. A holy temper of heart will dispose us to sit, like\nMary, at the feet of Jesus to receive with joy his instructions. If\nwe have this, we shall feel most sensibly when we read and hear--read\nthe written, and hear the preached word. This will enable us to see\nthe beauty and glory of the divine character--the excellency of the\nMediator's character--to behold the equity of Providence, the riches\nof divine grace, the wonders of a Redeemer's love, and give us a\nlively view--of all the truth, duties, doctrines, and ordinances of\nthe Gospel. A very different sense of scripture has the saint from\nthe sinner, the penitent believing Christian, from the thoughtless\nand profane sinner, the sanctified from the unsanctified heart. _The\nnatural man receiveth not the things of the spirit of God: for they\nare foolishness unto him, neither can he know them, because they are\nspiritually discerned._ This doth not mean that an unrenewed person\ncannot understand the true meaning of scripture, or the doctrines of\nit. For, then, it could be of no benefit or use to him. What cannot\nbe understood, cannot work any good effect upon the heart or life. To\nassert that none can understand the word of God, unless _inspired_ by\nthe same spirit, which gave it, is inconsistent with every principle\nof reason, common sense, and scripture. For it, that is, the\nscripture, addresses itself to all, good and bad, saints and\nsinners.----Finally--\n\n8thly. _In order to understand_ the written word of God aright, we\nmust practise what we do know--practise according to its divine\nprecepts. A right and saving knowledge, is a practical knowledge. We\nmust not only be willing to receive all our doctrines and principles\nfrom the holy scriptures, but to be guided by them altogether, in our\nconduct and conversation:--to embrace them as the only rule of faith\nand practice.--Then shall we be safe. Then shall we have a guide that\ncannot mislead us. If any man do his will, he shall know of the\ndoctrine whether it be of God.----Thus we are to do, in order RIGHTLY\nto understand the scripture----_Then opened he their understanding\nthat they might understand the scriptures._\n\n\n\nDISCOURSE XIII.\n\n----------\n\nThe Gospel to be supported by those who enjoy it.\n\nGALATIANS vi. 6.\n\n_Let him that is taught in the word, communicate unto him that\nteacheth in all good things._\n\nThe system of doctrines, duties, and ordinances revealed in scripture\nis exceedingly plain, level to every capacity, and easy to be\ncomprehended. That it is so, is one of its most engaging\nrecommendations. Were it unintelligible, or wrapped up in obscurity\nand mysticism, this of itself would be a valid plea for rejecting it\nas an imposture or fraud. So plain is it, in its essential\nprinciples, that nothing but a willing mind to hear, receive, and\nattend to truth and duty is wanting. Were we sincerely and candidly\ndisposed to hear and admit the truth, we should differ but little, in\nour opinions, about the distinguishing peculiarities and glories of\nChristian doctrine and practice. The reason, or at least, chief\nreason, why we omit what is clearly revealed to us as duty by God, is\nbecause we in heart are opposed to it. An unwillingness to believe\nand do, as we are expressly commanded, is the real difficulty in the\nway of our salvation. This unwillingness at heart puts us upon making\nobjections against a duty, which is clearly revealed, and repeatedly\nrevealed, raises prejudices against it, forms apologies for the\nomission of it, and sets to work, most vigorously, all the system of\nthe selfish affections. For what we are really and deeply unwilling\nto do, or wish not to be true, we can easily work ourselves up to\ndisbelieve.\n\nOn subjects of a moral and religious nature, a man by nourishing\nprejudices, by false reasoning, by artifice and delusion, can\npersuade himself to believe any thing, however absurd or impious or\ncontradictory--even to admit that he is inspired,--or may lawfully\nmurder himself and family; or that there are no Gospel ordinances, or\n_stated_ worship of the Deity, or that a divine revelation, which\nbears all the marks of credibility and authenticity, that could be\ndesired, is only a cunningly devised fable. This being the case, we\nought in all conditions, to be most vigilantly upon our guard against\nthe illusions of our own minds; and also against the temptations of\nthe great adversary of souls, who always joins in with those\nillusions. He artfully attempts to rivet them, full well knowing that\nthis is the most probable way to succeed in his designs to ruin us\nforever, and to make us the occasion of disturbance and divisions in\nsociety. A heated imagination, an erroneous conscience, and selfish\naffections of the heart, together with bitter prejudices against the\ntruth are the most successful engines ever employed by the adversary\nof souls to deceive and ruin them. They are dangerous things, more so\nthan can be easily conceived.--Nay, no person can, to a sufficient\ndegree, dread the unhappy influence of an erroneous\nConscience--heated imagination--inflamed passions--and intemperate\nzeal. They have led away many thousands from truth and duty, and\nsealed them down in fatal delusions. We are surprised to find what,\nwe must acknowledge, is found by daily experience, that many, who\nprofess sincerely to believe the truth of Religion, are\nnotwithstanding discovered to be capable of rejecting some of its\nmost important principles, and plainest duties.----Among these plain\nduties, that of supporting the Gospel may justly be reckoned one.\n\nIn the sequel, I shall attempt to offer the scripture-arguments\n\nI. In favor of this duty.\n\nII. To consider the manner, in which it is to be discharged.\n\nIII. And to invalidate the objections, which have ever been made\nagainst it.\n\n1. The first thing intended is to offer the scripture-arguments to\nprove, that it is a plainly revealed duty, that the precious Gospel\nof our blessed Saviour should be supported by the people, who enjoy\nit. There is no part of God's revealed will that may be kept out of\nview, or be omitted to be set before mankind. The whole truth, which\nhe hath made known to us, whether pleasing or displeasing to the\nhuman mind, is to be exhibited. We may not stop short of it, or go\nbeyond it. If it be a part of the counsel or will of God made known\nto man, in the holy scriptures, that the Gospel is to be supported by\nthose who enjoy it, it may not, with a good conscience, be withheld\nor denied. A denial of it, it must be obvious to remark, has a great\nand unhappy influence upon the interest of the Gospel, and the\nRedeemer's kingdom. It tends to the decay of piety and virtue. What\nis extremely painful to observe, is that it appears from the\nexperience and the history of the Church, in past ages, and in the\npresent age, that those who wish to break up the peace and order of\nparticular Churches, and to foment divisions, pretty generally\ncommence their operations, with a loud and absolute denial of this\nduty. They raise a loud cry, and vehemently declaim against it. They\nspeak of it, in language not only bitter but scornful. They say it is\nutterly unlawful and exceedingly wicked; nay, and directly contrary\nto scripture. Mean while, they do not forget to impute to those who\nreceive the support, the worst motives--the most selfish and\nmercenary; as having no eye to any thing beyond the pecuniary\nadvantages of their sacred calling.\n\nSuch clamours set on foot against the obligations of supporting the\nGospel, as they proceed either from ignorance, wilfulness, or\nparsimony, so they fall in with the current of the selfish passions\nof corrupt nature. And as interest is the idol of every man, who is\nunacquainted with the divine force of Virtue and piety, so whatever\naffects or touches this idol, nearly affects his heart: readily does\nhe listen and easily makes himself believe what he, in his perverted\nmind, concludes to fall in with his supposed interest. The love of\nmoney, or an inordinate attachment to property, is the root of all\nevil. Thence most of the crimes which disgrace human nature, and\ndisfigure the page of history. We full well know, that a man can\neasily collect arguments, sufficient to convince him, that he is\njustified in not doing, what he is totally opposed to doing.--\n\nI am entering on a subject of great moment, affecting in its\nconsequences, the very being and existence of public worship; and of\ncourse, the Christian Religion itself. It is a subject too, which is\nnot often discussed, lest what we offer, should be considered either\nas a censure on people for failures in their duty, or implying a\nsuspicion of their friendship or good will. But there may be\ncircumstances, which may require that the obligations of supporting\nthe Gospel, should be fully stated. They need not be often urged, and\nare not. But whatever doctrine, truth, or duty may at any time be\nopposed, or Providence may suffer individuals to rise up and deny:\nthat doctrine, truth, or duty must not be relinquished; but there is\na plain call to vindicate it.--Painful as it is to me, to speak where\nmotives of self-interest, and not a sense of duty, may be but\ndistantly inferred to influence me, or where malice and prejudice may\naccuse me of pleading my own cause, I shall proceed, regardless of\nreproaches, to adduce the Scripture-proof that the Gospel is to be\nsupported by those, who enjoy it according to the _express will_ of\nJesus Christ.--\n\nAnd, _in the first place,_ we argue the obligations of supporting the\nGospel, in a decent and honourable manner, from this consideration,\nit is the will of God that there should be stated public worship, and\nan order of men appointed to preside over, and to dispense to\nworshipping Assemblies, Gospel-truths and ordinances. The office of a\nGospel-Ministry is sacred. It is derived from the great head of the\nChurch. _This is a true saying, if any man desire the office of a\nBishop, he desireth a good work._ That the work and office of an\nevangelic Ministry are of divine appointment, has often been proved\non particular occasions. And the proof has very often been laid\nbefore us, in printed discourses. To enter largely on the proof now,\nwould carry me beyond my design. But a brief stating of the most\nmaterial parts of the proof, is now necessary, in order to establish\nthe duty of supporting public worship and the Gospel. Is it, then,\nclear from the word of God that there should be Gospel-Teachers,\nregularly inducted into the work, in the New-Testament-Church, to the\nend of the world? To be satisfied on so interesting an inquiry, let\nus candidly listen to the voice of the Saviour. Hath he, who is the\nking of Saints and Bishop of souls, appointed and commissioned such\nan order of men to be the mouth of God to his people? That he\nactually hath, appears from those large and particular descriptions,\nin his Gospel, of their work and office. And he expressly declares\nthat the office shall remain in his kingdom till the close of\ntime.----There are many very express and marked passages of\nscripture, which inform us of the Institution of a Christian\nMinistry, and of its continuance in the world, as long as the world\nshall stand. Suffice it just to repeat, as a specimen, the subsequent\nones. _He,_ that is, a risen Redeemer, _gave some, prophets, some\nApostles, some Evangelists, some Pastors and Teachers, for the\nperfecting of the saints, for the work of the Ministry, for the\nedifying of the body of Christ, till we all come in the unity of the\nfaith, and of the knowledge of the son of God, unto a perfect man,\nunto the measure of the fulness of Christ._ Here is an account of\nwhat Christ, as risen and glorified, did with regard to Teachers in\nhis Church, both _extraordinary,_ such as prophets, Apostles, and\nEvangelists, and _ordinary,_ such as Pastors and Teachers. And how\nlong the institution of such an order of men as Pastors and Teachers,\nwas to be continued: what their business and work were: and the ends\nof the institution. The ends, were the perfecting of the saints, the\nunity of the faith and promotion of religion. It was to continue as\nlong as there were any among mankind to be called into the faith and\nfellowship of the Gospel, that is, as long as time should last.\n\nAgain, Christ as head over all things to the Church, commanded his\nApostles and disciples, to go into all the world, and to preach the\nGospel to every creature. _Go teach all nations, baptizing them in\nthe name of the Father, and of the Son, and of the holy Ghost,\nteaching them to observe all things whatsoever I have commanded you;\nand lo! I am with you always, even unto the end of the world._ As\nlong, therefore, as the world shall stand, so long shall there be a\nChristian Ministry.--The charge which the Apostle gave to Titus as a\nGospel minister, and which is to be given to all, who enter the\nsacred office of the evangelic Ministry, is a full proof that the\noffice is of divine appointment; and that the institution of such an\norder of men, as Gospel Ministers, is not the result of human\ninvention or human policy. The charge is most weighty and solemn. It\nis awfully serious. We cannot hear it without feeling a reverential\nawe. _I charge thee therefore before God, and the Lord Jesus Christ,\nwho shall judge the quick and dead at his appearing, and his kingdom;\npreach the word, be instant in season, out of season, reprove,\nrebuke, exhort with all long-suffering and doctrine. For the time\nwill come, when they will not endure sound doctrine: but after their\nown lusts shall they heap to themselves, teachers, having itching\nears. And they shall turn away their ears from the truth, and shall\nbe turned unto fables._ No words can more expressly reveal to us the\ncertainty that there is, in the New Testament, such an order of men,\nas Gospel Ministers; and that there are times when people will not\nbear _sound doctrine,_ but will, as if infatuated, run with strange\navidity after _self-created Teachers,_ or impostors; will multiply\nthem, _having itching ears_; and are unaccountably restless and\nuneasy till they find _strange doctrines,_ and _strange teachers_ of\nsuch doctrines. They turn away their ears from the truth. And turn\nunto fables. We need not hesitate to admit the reality of the\nChristian Ministry, when we find those bearing the office,\nrepresented as being called of God--embassadors of Christ--the\nservants of the most high--New-Testament-ministers, whose work is to\npublish the laws, and offer the grace of Christ. They are said to be\nsent of God: they are to speak in his name--they hold up the laws and\ngrace of the Saviour, dispense his truths--deliver his\ndoctrines--administer his ordinances, proclaim his promises--denounce\nhis threatenings--and in Church-processes inflict his censures, or\nexercise his discipline. It appears, then, with an evidence, complete\nand full, that the work and office of the Gospel Ministry are of\ndivine appointment: or that it is the _express revealed will_ of God\nthat there should be, in his Church, or in the\nNew-Testament-dispensation, stated Teachers, Pastors, or Ministers;\nand that they should declare his counsel in his written word, and not\nthe fictitious revelations of a supposed inspiration, or their own\nopinions or dreams. They are to preach Christ and him crucified: and\nnot themselves.--If there be such an order of men, they must be\nsupported. The people, among whom they labour, in word and doctrine,\nare obliged to see that they are decently subsisted. Their time and\ntalents are consecrated to God in his Gospel, and they must be, as to\ntemporal things, provided for, honourably. What may be deemed an\nhonourable subsistence, must be determined by the attending\ncircumstances. The age in which they live. The place where they live.\nThe modes of living are very different, in different ages, and\nplaces. What may be honourable in one age or place, may be totally\ninadequate in another.--The divine appointment of the Christian\nMinistry is a conclusive argument in favour of the duty of supporting\nthe Gospel.--\n\n_In the second place,_ we argue the duty from the principles of\njustice. Justice between man and man is a great and indispensable\nobligation. It is a moral Virtue of such high importance as to be the\nvery pillar, upon which society rests. Injustice towards any man, or\nbody of men is a heinous violation of the law of God. That which is\naltogether just, he would have us practise. He is a being of strict\nand impartial righteousness. The righteous Lord loveth righteousness\nand his countenance doth behold the upright. As all orders of a\ncommunity ought to exercise honesty in their dealings with others, so\nit is fit for them to call for exact justice from others. Exterior\ncircumstances alter not the claims of justice. It is a moral Virtue\nwhich binds all men. And it is to be observed to those in high as\nwell as low life, to those that are affluent, as well to those that\nare indigent, to those who are clothed with _sacred,_ as well as\ncivil office--to those placed in seats of honour, as well as to those\nin the shades of retirement, enjoying the sweets of a private life.\nIs there a more obvious dictate of justice, than that such as labour\nfor others, or spend their time for their benefit, should receive a\ncompensation? Doth God, who is perfectly just and right, require one\nman to devote his talents and time to another, without receiving a\ndue return? Can a case be named, where, in things temporal or civil,\na labour done or service performed, may not righteously claim a\nreward? But if the labour done or service performed, be, in things\nreligious or divine, is a compensation to be denied? Is a labour,\nundeserving of a reward, merely because it is a _religious_\nlabour? Will any one, who exercises any reason at all, or who has any\nsense of the ties of common honesty, repudiate the notion of a\ncompensation, because _Religion_ is concerned? St. Paul makes an\nappeal to the principles of strict justice, to prove that Ministers\nunder the Gospel should not be _unrewarded_ for the service or labour\nof love, which they perform. 1 Cor. ix. 7. _Who goeth a warfare at\nhis own charges? Who planteth a Vineyard, and eateth not of the fruit\nthereof? or who feedeth a flock and eateth not of the milk of the\nflock?_ These questions carry their own answer. It is supposed that\nevery _reasonable_ person, the moment he hears them is prepared to\ngive the right answer. Three cases, or states of life are mentioned;\nthe soldier who goes a warfare, the planter and dresser of a\nVineyard, and the shepherd who watches and tends anxiously his flock.\nSuch _reasonably_ look for a reward. They could not perform the work,\nin common, without a reward. All mankind feel that it is entirely fit\nthat they should receive a _due_ recompence for their toils, care,\nand tenderness. It would be _barbarous_ cruelty, as well as _high_\ninjustice, to deprive them of a _due_ recompence.\n\n_In the third place,_ the duty of supporting the Gospel may be proved\nfrom, not only strict justice, but from this consideration, that the\ngeneral rules of _equitable_ dealings, make it fit and proper\nthat those who labour, in word and doctrine, in the Gospel, should\nnot be cut off from a living among their fellow-creatures. Let me\nurge this argument. You know that it is impossible for any class of\nmen to subsist upon nothing. Our being employed about heavenly and\ndivine things, does not supersede the necessity of having _temporal_\nprovisions to support us. Food, raiment, and a dwelling, the\nnecessities and conveniences of life are as requisite for those, who\nare engaged in the arduous work of the Gospel-Ministry, as for other\norders of men. In order to be workmen that need not to be ashamed,\nMinisters must study. And they must study much--must read\nextensively--must give themselves to reading, meditation, and\nprayer--they must visit the sick--must attend the dying--must console\nthe sorrowful.--The duties of their office are so arduous and\nvarious, that they will take up all their time:--employ all their\nabilities, though the most splendid.--The education necessary must be\na learned one. This is expensive. Much previous pains, study, and\ncare are needful, in order to be, as far as human exertions can go,\ncompetent to the duties of their office. I say, as far as _human\nexertions_ can go:--for divine grace sanctifies the heart.--Now can\nany one so far lay aside reason, as to assert that one man is bound\nto devote himself to the advantage of another, in spiritual concerns,\nto promote them--to instruct him--without a compensation?--Shall\nministers of the Gospel go _unsupported_--their families be\n_neglected,_ and they go _from house to house,_ begging their daily\nbread? The more high and honourable their calling, the more need of a\n_comfortable_ maintenance. Reason always agrees with revelation; and\nas fully establishes the duty of honourably supporting the Gospel.\nThus argues the Apostle Paul: 1 Cor. ix. 11. _If we have sown unto\nyou spiritual things, is it a great thing if we should reap your\ncarnal things._ The meaning of this passage is this: think it not\nhard--think it not a burden--complain not that you support with your\nsubstance, those who minister unto you in holy things. It is utterly\nimpossible for any set of men to be fit, or qualified to teach\nothers, without _diligent study,_ and devoting their whole time to\nthe business of _treasuring up knowledge._ We are not to look for\n_miraculous_ assistances, or that knowledge in religion is to be\nimparted by divine _inspiration._--If knowledge in Divinity be\nacquired by the ordinary methods, as the Apostle supposes, by\nreading, meditation, and prayer; and if Ministers of the Gospel are\nto give themselves wholly to these exercises; the necessary\nconsequence is, they must be supported by the people, among whom they\npreach.--\n\n4thly. The duty of supporting the Gospel may be proved from the\nplentiful provision made by divine order, for the temporal\nsubsistence of the Jewish priesthood. This was, indeed, large and\nhonourable. God always provides for the subsistence of those, whom he\ncalls to his work and service. He never lets his Ministering servants\ngo, without a way prescribed for their support: and a very ample one,\nwas, by himself, given to the tribe of Levi. The argument to\nestablish the obligations of a people to maintain the Ministers of\nthe Gospel, from the Jewish practice of supporting the Priesthood,\nand the Religion of the Temple is conclusive. For it is the very\nargument made use of by the Apostle. 1 Cor. ix. 8, 9, 10. _Say I\nthese things as a man, or saith the law the same also? For it is\nwritten in the law of Moses, thou shalt not muzzle the mouth of the\nox that treadeth out the corn. Doth God take care for oxen? or saith\nhe it altogether for our sakes? For our sakes no doubt this is\nwritten. For he that planteth shall plow in hope: and he that\nthresheth in hope, should be partaker of his hope._ verse 13. _Do ye\nnot know that they which minister about holy things, live of the\nthings of the temple, and they which wait at the Altar are partakers\nwith the Altar._ It is in vain to object against this reasoning. It\nis the Apostle's own argument.--\n\n5thly. The duty of decently and honourably maintaining the Gospel, is\nargued from the _express_ command upon its true Preachers, to _study_\nand to _meditate._ They are, in so many words, commanded to study\nthat they may be workmen that need not to be ashamed. _Study to show\nthyself a workman that needeth not to be ashamed, rightly dividing\nthe word of truth_--rightly dividing the word of truth requires great\nwisdom and care, study and meditation. It requires the wisdom of the\nserpent and harmlessness of the dove. Ministers of the Gospel are\nexpressly enjoined to _give_ themselves to reading, meditation, and\nprayer, that their profiting may appear unto all: they are to be\n_able_ men; _apt_ to teach; _able_ to teach. They are most diligently\nto seek the teachings, and guidance, and illumination of the spirit.\nThe duties of their office are various and numerous, arduous and\ndifficult. They have the ignorant to instruct: the erroneous to\nreclaim: the gainsaying to confute: the doubtful to convince: the\nunstable to confirm: the afflicted to console: the unreasonable to\ntreat with: and the scoffing and impudent to encounter. It is\nimpossible, therefore, for them to engage in the secular callings of\nlife as other men, to provide for their own decent and honourable\nsupport, and the support of their families. The consequence is, the\npeople, among whom they minister, are bound to support them.\n\n6thly. The support of the Gospel-Ministry and public worship, is the\n_express Institution_ of Christ. He hath particularly ordained that\nhis Ministers shall be supported in every age of his Church. 1 Cor.\nix. 14. _Even so hath the Lord ORDAINED that they which preach the\nGospel should live of the Gospel._ Preachers of the Gospel are to\nhave a living in their work. It is the _express_ will of their divine\nLord that they should.--What can be plainer or fuller than these\nwords? No words can. If these can be evaded, so may any that could\npossibly be used. What duty, or doctrine, or virtue is more clearly\nenjoined? The words are as full as though Christ had said, \"I declare\nto all, that my Ministers, or the regular Preachers of my gospel\nshall have a sufficient temporal support from the people among whom\nthey labour.\" When he sent out his twelve Apostles to preach the\nGospel, he forbid them to make any provisions for their own\nlivelihood, as to _food, clothing_ or _expenses_ in travelling,\nbecause they should be _supported_ by those, among whom they\ntravelled. Mat. x. 9, 10. _Provide,_ says he, _neither gold, nor\nsilver, nor brass in your purses, nor scrip for your journey, neither\ntwo coats, neither shoes, nor yet staves; for the workman is worthy\nof his meat._\n\nThey were to be fully, in all respects, provided for by those, to\nwhom they preached. He told them plainly that they were to be so.\n_The workman is worthy of his meat._ He has a title to a _due_\ncompensation. It cannot therefore be withheld, or denied without\nevident injustice, and cruelty. When he sent out the seventy\ndisciples, he informed them that they might rely on an ample and\nsufficient maintenance, for their own comfort, and for works of mercy\nand beneficence. Luke x. 7. _The labourer is worthy of his hire._\nThis is applied to things spiritual, as well as secular. I ask--for\nwhat purpose, did our blessed Lord tell his own appointed Preachers\nthis, _the labourer is worthy of his hire,_ if they were to have no\ncompensation, or were to subsist, or to support themselves?--It would\nhave been altogether impertinent and absurd.--But he knew they must\nbe supported--and he was not so unmindful of their happiness, as to\ndeny them a living, while on his own divine work.--One passage more\nwill be cited, and that is the text. _Let him that is taught in the\nword, communicate unto him that teacheth in all good things._ Here is\na PLAIN COMMAND of the Apostle to all, who sit under a preached\nGospel, to give a due proportion of their substance, for the support\nof the Christian Ministry. And he enforces the duty by adding, _be\nnot deceived, God is not mocked; for whatsoever a man soweth that\nshall he also reap._--As much as if he had said--'flatter not\nyourselves, deceive not yourself by any excuses. God requires you to\nsupport his Gospel, and he will not be mocked. As you sow, you shall\nreap. As you deal with him, in this matter, so he will deal with you.\nIf you, through prejudice, party spirit--or parsimony decline utterly\nto impart a proper proportion of your substance to support the\nGospel, you cannot expect his approbation.'\n\nThus it appears to be the _will_ of God _revealed_ in his word, that\nhis worship and Gospel should be _supported,_ in the world, by those\nto whom the Gospel is dispensed.\n\n2. Our next enquiry is, in what manner public worship and the\nChristian Ministry are to be supported. The mode of supporting the\nGospel is to be numbered among those indifferent things, which are\nleft to the wisdom, prudence, and convenience of God's people. They\nare at liberty to adopt that mode, which best suits their\ncircumstances--the age--the place--the country--the government where\ntheir lot is cast. The word of God has prescribed _no particular_\nmode. It could not wisely do it, because what may be the _best_\nmode--the _most_ convenient for one people, one age, one form of\ncivil government, or one state of society would not be at all\nconvenient in another age or place. All such things are left, in\nscripture, to be agreed upon, as may best suit the circumstances of\nGod's people. And what a disgrace to reason and Religion that there\nshould ever be any contention or quarreling about them! What the\nmajority adopt and agree upon, ought to be cheerfully acquiesced in\nby the minority, though not so agreeable to them. For no maxim is\nbetter founded or more reasonable, than that the majority must\ngovern.----\n\nWhether the Gospel shall be supported by a tax laid to each man's\nproperty or by a free contribution--or by a subscription--or by\nvoluntary donations--or by national funds--or by particular funds--or\nby the legacies of benevolent Christians, is a matter of total\nindifference:--ought never to be an affair of conscience or\ndissention--for nothing ought to be, or justly can be, a case of\nconscience, which is in itself totally indifferent. It is an\nerroneous conscience only which concerns itself about modes and\nforms, mere circumstances. The direction is, _let there be an\nequality._ What is most equal, just, or righteous is the _preferable_\nmode. But difference about the manner of supporting the Gospel should\nnever be the cause of separations, divisions, or uncharitableness.\nAnd we may fairly conclude that such as are really _willing_ to do\ntheir _proportional_ part, will never greatly contend about the\n_manner._\n\n3. The last thing proposed, is to remove the objections, which have\never been urged against the duty of the text. So plain is the duty\nthat it is, with surprise, that we _ever_ hear any attempt to argue\nagainst it, on supposition they profess to admit the truth of\nscripture. All that ever has been offered, as objections against the\nduty may be comprised in the four following things.\n\n1stly. The words of our Lord, Mat. x. 8. _freely have ye received,\nfreely give._ It is enough to reply there, that these words, so often\nabused and misapplied, have no reference to preaching the Gospel, as\nall reasonable people will see, by only reading them in their\nconnexion. They relate merely to miraculous gifts. And accordingly we\nfind the Apostles never received any pecuniary profit, or reward for\nworking miracles.--\n\n2dly. The word _hireling_ used by our Lord, John x. 13. has been\nurged as a conclusive proof that no _true_ teachers of religion ought\nto receive any _support._ He calls those _hirelings,_ whose only or\nruling motive was the reward, and who had no regard for the interest\nand good of the flock. It is strange what work _designing men, and\nfalse Teachers_ have made of this word _hireling._ They never mind\nthe meaning of our Saviour, or look to see how he uses it; but from\nthe very sound raise a _bitter_ and _opprobrious_ cry against all\ntrue Ministers of Christ, and all regular and _fixed support_ of\nsuch. This single word, _hireling_ has put a handle into the power of\nsuch people as hate religion; and they have by it, broken up the\npeace of Churches--rent them asunder--and loaded with vile slander\nthe most virtuous characters.--Every one, who looks upon this\npassage, where our Lord employs the word _hirelings,_ will have a\nfull evidence, if his eyes be not fast closed with prejudice, that it\ncontains not the _least_ shadow of an objection against the duty of\nthe text.\n\n3dly. Some object and say, that the Apostle Paul _refused_ to take\nany _reward_ for his preaching the Gospel, and therefore other\nministers, in the ordinary ages of the Church, should never have any\n_support_ or fixed maintenance. They appeal to Acts xx. 33, 34, as a\nproof that Ministers of Christ should have no provision made by\npeople for their subsistence, but should rely wholly on\n_extraordinary_ supplies from Providence. _I have coveted no man's\nsilver, or gold, or apparel: yea yourselves know, that these hands\nhave ministered to my necessities, and those that were with me:_ And\n1 Cor. ix. 12.--_We have not used this power._ The _power_ was that\nof demanding a support from them. But he does not say, that he did\nnot _want_ or _call_ for a subsistence. In the case of other\nCorinthians, he actually took the _contributions_ of the Churches to\nsupport himself among them, lest the _false Teachers_ should raise a\nclamour against him, and against the Gospel, and so prevent its\nsuccess. It is a sure mark of a _false_ Teacher to deny and reproach\nthe duty of our text. Paul assures us, he _laboured with his own\nhands lest he should be chargeable._ This boast he makes to the\nChurches at Ephesus, Thessalonica, and Corinth. But he tells the\nlatter, _he took wages of other Churches to do them service, and that\nwhat was lacking to them, the brethren from Macedonia supplied.--He\ntook wages from other Churches,_ 2 Cor. xi. 8, 9. WAGES all know are\na stipulated reward, or a _hire mutually_ agreed upon.----\n\n4thly. But the greatest objection of all, is that true\nGospel-Ministers have the _immediate inspiration_ of the holy Ghost,\nmiraculous gifts and teachings; and are supplied with matter, both\nthoughts and words, from God _immediately,_ therefore, need no\nsupport. If they be _thus inspired_ as the Apostles were, I own, they\nneed never study any--or read any--or meditate any, previously, or\neven to have _common_ learning--no not to know how so much as to\nread, or write, or speak: and consequently ought not to have any\n_stated_ reward or maintenance. The more ignorant and _grossly_\nilliterate the better; for the more _strikingly_ will be the evidence\nthat they are only organs, or mere _passive instruments_ in the hands\nof God. If any be so far deluded as to believe themselves\n_immediately inspired,_ we are to commiserate their wretched\ndelusions, and pray that the scales may soon--soon fall from their\neyes, and that they may not, with their infatuated adherents, have\nthe fate of the _blind leaders of the blind._ That none are now, in\nthis age of the Church, _immediately inspired,_ as the Apostles were,\nI shall prove in another discourse. The Apostles _spoke as the spirit\ngave them utterance._ The matter and manner of their discourse were\nimmediately imparted to them, at least, on some particular occasions.\n\nThe arguments in favour of the duty of the text are full, plain, and\nabundant, _from scripture, from reason, from justice, from equity._\nThe objections are of no weight. And what a pity it is that so many\ndivisions in congregations should be made, by men who are actuated by\n_base, disingenuous,_ and _selfish_ views in denying and raising a\nclamour against so CLEARLY REVEALED a duty.----He who wishes well to\nthe Christian Religion, must wish and fervently pray, that it may\nplease God, to continue in his Churches, a pious, learned, and\northodox Ministry till the second coming of our Lord Jesus Christ to\njudge the world. Amen.\n\n\n\nDISCOURSE XIV.\n\n----------\n\nThe Apostles, infallible guides in Religion, being commissioned and\nimmediately qualified and inspired by the Redeemer.\n\n2 THESSALONIANS ii. 15.\n\n_Therefore brethren, stand fast, and hold the traditions which ye\nhave been taught, whether by word, or our Epistle._\n\nThe word _traditions,_ here, means those orders, truths, doctrines,\nor ordinances which the Apostles, under the guidance and special\ndirection of the holy Ghost, delivered to the Churches planted and\nformed by them. _Tradition_ is what is transmitted from one to\nanother, to guide and direct Christians, either in their belief or\nconduct. Two ways did the Apostles of our Lord employ in making known\nthe mind and will of God to the Churches which were formed by them,\nin various parts of the world. And they gathered Churches and settled\nMinisters in almost all quarters of the then known world. These two\nways were by _word_ and _Epistles,_ by public discourses or by\nprivate conferences, and by written Epistles. And the text is an\nexhortation to the Thessalonian Christians, and in them, to all\nChristians in all ages and Countries, where the Gospel in the course\nof divine providence should be preached, to be firm and unshaken in\ntheir adherence to the truth, duties, doctrines, and ordinances of\nthe Apostles, whatever dangers might threaten, difficulties arise, or\ntemptations assault.\n\n_Therefore, brethren, stand fast, and hold the traditions which ye\nhave been taught whether by our word, or our Epistle._ Their _word_\nand _Epistle_ taught one and the same Religion, without the least\ndifference or a single contradiction.\n\nWhat is proposed, in the progress of this discourse, is to prove that\nthe Apostles are INFALLIBLE guides in religion, being commissioned,\nand immediately qualified and inspired by the Redeemer.\n\nIn order that my meaning in this proposition may be fully\ncomprehended, it will be necessary to state, a little more at large,\nthe idea intended to be illustrated and established in the present\ndiscourse. It is this: We as christians, are invariably to adhere to,\nand abide by Apostolic traditions, using the word, in the sense of\nthe text; or by their precepts and examples. Jesus Christ, the author\nof the Gospel-dispensation, and head over all things to the Church,\ninvested them with full power and authority to order, to arrange, and\nto direct INFALLIBLY, in all the concerns of the Churches: in the\ndoctrines which we are to receive, as the articles of our Creed: in\nthe duties to be performed by us, in all our various relations: and\nin the ordinances to be attended upon by us. They omitted no truth\nwhich they were to deliver. They preached no doctrine, which their\ndivine Master, had not given them in charge to preach. They observed,\nas a _standing_ ordinance, no institution, which he did not\n_expressly_ appoint, or order them to observe. They were, moreover,\nsecured from error both in doctrine and discipline. They never were\nmistaken or deceived respecting any points of the Religion, which our\nLord came from heaven to erect. His kingdom is not of this world. It\nis like no worldly kingdom. It is injured, and its original purity\nand glory are defaced, whenever it is incorporated with any civil\nforms of government. In this kingdom, the Apostles acted altogether\nunder their king. They taught nothing contrary to his mind. They\npractised, in things divine, or as inspired builders, nothing, which\nthe great Master-builder did not approbate. We are to _build_ upon\nthe foundations of the prophets and Apostles, Jesus Christ himself\nbeing the chief corner-stone. We are safe, then, and only safe, when\nwe take the Apostles for our INFALLIBLE guides in the FAITH, ORDER,\nWORSHIP, and INSTITUTIONS of our Churches. We are to _build_ upon\ntheir foundation. They spake as they were _moved_ by the holy Ghost.\nThey were endowed with his _miraculous_ gifts. They had such evidence\nof it, as was to them _intuitive._ And they could prove it to others,\nby the works, which they wrought.--As believers in a divine\nRevelation, we cannot be consistent with ourselves, if we admit that\nthe Apostles or _inspired_ penmen of the New-Testament, were\nMISTAKEN, or acted WITHOUT authority from their Lord, in any thing\ndelivered by them; or observed _statedly_ by them. To admit that they\nmight not either know the mind of Christ; or knowing it, were ever\nneglectful of it, is at once to give up all divine Revelation. If we\nmay say that, in ONE point, they acted as _weak_ and _mistaken_ men.\nOthers may say they did in _other_ points with equal propriety. How\nthen is it possible to know what to hold, or what to give up? The\nwhole must either be retained, or rejected. There is no selecting. If\nthe Apostles, in their example and precepts, had not full power and\nample authority, then we are under no obligations to keep, for\ninstance, the _first_ day of the week as the Sabbath, or holy time,\nbecause _they did,_ or to receive any of their doctrines or\n_ordinances,_ or to follow any of their _directions._ Of course, we\nmust reject all the scriptures, except our Lord's own _particular_\ndiscourses.--Let us, then, enquire after the authority of the\nApostles. In the words now before us, St. Paul commands us to adhere,\n_strictly_ and _exactly_ to what he delivered to the Churches.\n_Therefore, brethren, stand fast and hold to the traditions as ye\nhave been taught._ There is a peculiar force in the words _stand\nfast._ The meaning it to be firm: be fixed: never give up, deny, or\ndepart from; but invariably keep to all that you have been taught by\nus, the Apostles of our common Lord.--To the Corinthian Christians,\nhe has a similar direction. _Now I praise you, brethren, that ye\nremember me in all things and keep the ORDINANCES as I delivered them\nunto you._ The arguments to prove that the Apostles are our\n_infallible_ guides in Religion, being commissioned and inspired by\nthe Redeemer, may be comprised in these six. They were his chosen\nwitnesses to the world.--They received their commission from\nhim.--The divine spirit was their perfect director.--Miraculous works\nwere done by them.--They required intire submission to their\nteachings.--And they took care to commit the Gospel to writing--and\nthe Gospel-ministry to faithful men, commanding them to deliver sound\ndoctrine, and to shun all doctrines which they had not delivered.\n\n1stly. They were his _chosen_ witnesses to the world. It seems to\nhave been not only expedient, but necessary, that our Lord should\nhave some chosen or special witnesses of his life, doctrines, works,\nand sufferings. These were indeed open to the view of all. The whole\nJewish nation could not but know them. His mighty works were not done\nin a corner, or before a few partial and interested friends. They\nwere done on the most public occasions, before all classes of people,\nenemies as well as friends. He did not retire to some private\napartment to work his miracles, taking with him two or three\nparticular adherents and then order _these_ to publish them abroad.\nBut notwithstanding the open and public nature of his mighty works,\nit was necessary that he should chuse a certain number of persons to\naccompany him constantly, through the whole course of his Ministry,\nto be to the ends of the earth, his faithful witnesses. They were to\ntransmit to the latest ages a genuine account of his holy life, his\nheavenly doctrines, and the nature and end of the\nGospel-dispensation. _These witnesses_ he called _Apostles._ And he\ntook them from the ordinary ranks of life, in order to cut off all\noccasion of objecting against his religion as the work and\ncontrivance of man. They were illiterate. They were, also, destitute\nof riches. Had he selected his _Apostles_ from, among the great, the\nrich, and the learned, their success, in preaching his Gospel, would\nhave been imputed to human and natural causes. Once only did he,\nduring his Ministry, send these chosen disciples to preach to the\nJews. He kept them with him, to instruct them fully into all the\nconcerns of his kingdom, that they might be under the best possible\nadvantages to testify of him, and his doctrines, and life. But he did\nnot leave the people destitute of the means of knowledge. He pitied\nthem. He accordingly provided for their instruction in the truth, by\nappointing _seventy disciples_ to preach the glad tidings of life\neternal, through the whole province of Judea. He chose _twelve_\nApostles, doubtless in allusion to the number of tribes, into which\nthe people of Israel were divided. And the conjecture that the\n_seventy_ were appointed, in allusion to the number of the _great\ncouncil_ of the nation, the _sanhedrin,_ is founded in probability.\nThe apostles, then, were appointed to _bear witness for_ Christ to\nall the world. They were to testify, every where, to all he _did,_\nand to all he _suffered_ as Saviour: his holy life, his divine\ndoctrines, his wonderful miracles, his bitter passion, his cruel\ndeath, his glorious resurrection, his triumphant ascension. They were\nalways about his person. And they were with him, during _that\ninteresting,_ that _marvelous,_ that _instructive_ period, of _forty_\ndays from his resurrection to his ascension. During this term, our\nLord gave them all the light and information, about their duty, and\nhis kingdom, which they needed. Happy Apostles to converse, for forty\ndays together, with a risen Saviour! He said every thing to them,\nthat was needful, to convince them, to confirm them--to enlighten\nthem--to console them--and to arm them to meet dangers and\ndifficulties in their arduous work. He taught them in all that was\nrequisite they should be taught. _To whom he showed himself alive\nafter his passion by many infallible proofs, being seen of them forty\ndays, and speaking of the things pertaining to the kingdom of God._\nThey were eyewitnesses of his ascension. They saw him taken up from\nthe earth. A cloud, miraculously prepared, received him. _For while\nthey beheld, he was taken up, and a cloud received him out of their\nsight._ They were _appointed_ to be witnesses of the truth of these\nthings. Christ tells them, particularly, that they were to bear\nwitness of these things to all the world. _And ye also shall bear\nwitness, because ye have been with me from the beginning._ They only,\nof all men, were qualified to be witnesses of these things; for they\nhad seen them, and heard them: they had constantly accompanied him,\nduring his Ministry. They knew all those things, as well as it is\npossible for man to know any thing, which he sees with his eyes, or\nhears with his ears. Even at the very time of Christ's ascension he\ntells them, _ye shall be witnesses unto me, both in Jerusalem, and in\nall Judea, and in Samaria, and unto the uttermost parts of the earth._\n\n2ndly. They received their commission from him IMMEDIATELY. If we\nattend to the commission which our Lord gave them, we shall see how\nclear the evidence is, that they are INFALLIBLE guides in things of\nReligion, in DOCTRINES, DUTIES, TRUTHS, AND ORDINANCES. They were\nsent by Christ to proclaim pardon and salvation, and to set up his\nchurch among all nations. He told them what to expect, in the\ndischarge of their duty--that the disciple was not above his Master,\nnor the servant above his Lord:--that he _that receiveth you,\nreceiveth me, and he that receiveth me receiveth him that sent me:_\non the other hand, _he that despiseth you, despiseth me, and he that\ndespiseth me, despiseth him that sent me._ They bore his name, acted\nunder his authority, and delivered his messages. They preached his\ndoctrines, and not their own opinions. They celebrated his\nordinances, not their own institutions. They never went beyond his\nwill, or neglected it. When they speak; I hear the voice of the Lord.\nWhen they acted in matters of church-order and discipline; I feel,\nthat it is precisely the same as if the Mediator himself _bid us_ to\ndo the like. During his personal Ministry, he once sent them through\nthe whole land of Judea, to proclaim from city to city the glad\ntidings of pardon and salvation. They had a _larger_ commission after\nhis resurrection. They had power to carry the gospel of his kingdom\namong _all_ nations, and to collect Churches. Their commission is as\nfull as it can be. _Go ye therefore, and teach all nations, baptizing\nthem in the name of the Father, and of the Son, and of the holy\nGhost, teaching them to observe all things whatsoever I have\ncommanded you, and, lo! I am with you always even unto the end of the\nworld._ In these words we have the _express_ institution of the\nordinance of Christian Baptism. Public worship and the\nGospel-Ministry, we are here told, are to be continued unto the _end_\nof the world. They, the Apostles, were to go among _all_ nations\nwithout any distinction of Jew or Gentile, bond or free, barbarian or\nscythian. _Wherefore there is neither Greek nor Jew, circumcision,\nnor uncircumcision, barbarian, or scythian, bond or free; but Christ\nis all and in all._ They were to bring them all, if possible, to\nembrace the Gospel. They were to _gather_ Churches: to _ordain_\nMinisters: to _appoint_ all the orders of the Churches--to teach them\nwhat to believe--to _elect deacons_--and lay down the plan of worship\nand discipline. The whole forty days their Lord _was with_ them, from\nhis resurrection to his ascension, he was _teaching_ and directing\nthem. He spake of _things pertaining to his kingdom._ All power in\nheaven and on earth was his: and he gave them all the authority which\ncould be needful. He failed not to furnish them _completely_ for\ntheir work. And what he imparted to them, that they communicated, and\nno more. They made no additions of their own. How remarkable are\nthese words, in their commission, _teaching them to observe ALL\nthings, whatsoever I have COMMANDED you!_ They taught nothing of\ntheir own. They were the mere instruments or organs by whom Christ\nspake.\n\n3dly. The divine spirit was their PERFECT director in ALL things,\nboth as to doctrine and discipline. They delivered the _whole_\ncounsel of God, and nothing but the counsel of God. They kept back\nnothing; they omitted nothing through fear of man; nor advanced any\nopinions of their own to gain the favour or affection of any man; or\nbody of men. _Wherefore,_ says the Apostle Paul, _I take you to\nrecord this day that I am pure from the blood of all men. For I have\nnot shunned to declare unto you ALL the counsel of God._ They never\ntaught any _false_ doctrine, or went into any _wrong_ practices, or\nset up any _institutions_ without a divine warrant. Their precepts\nand their example, consequently, are binding upon all Christians.\nNeither may be disregarded. Both are to be followed, for they were\ndivinely inspired. No other men, since the holy oracles were\ncompleted, ever were divinely inspired; or ever will be. Those whom\nGod inspires, are _safe guides_; are _perfect_ guides in things\npertaining to his kingdom. They are _infallible_ guides, because our\nLord, in the most express manner, promised them such guidance, aid,\nand constant direction of his spirit, as should be _fully_\nsufficient:--Such as should effectually secure them from all error in\ndoctrine, faith, and worship. He often promised this infallible\ndirection or aid. And he did not fail to make good his gracious\npromise. They were never without the special and infallible teachings\nof the spirit of truth. John xiv. 16, 17. _I will pray the father,\nand he shall give you another comforter, that he may abide with you\nforever: even the spirit of truth, whom the world cannot receive._\nverse 26. _But the comforter which is the holy Ghost whom the Father\nwill send in my name, he shall teach you all things, and bring all\nthings to your remembrance, whatsoever I have said unto you._--Here\nis a full proof that the Apostles had such assistances and teachings\nfrom the spirit, as rendered them infallible guides to the Churches;\nto all mankind. _He shall teach you ALL things, and bring to your\nremembrance WHATSOEVER I have said unto you._ They could not,\naccordingly, mistake in any point; or omit: or forget any thing.\nAgain--John xvi. 13, 14. _Howbeit when the spirit of truth is come,\nhe will guide you into all truth: and he will show you things to\ncome. He shall glorify me; he shall receive of mine, and shall show\nit unto you. He shall not speak of himself: but WHATSOEVER he shall\nhear, that shall HE SPEAK._ The spirit was to guide them into all\ntruth--to enable them to foresee future events. How full are these\npromises! If we can believe any thing; we must admit that the\nApostles, enjoying those extraordinary and miraculous assistances,\nare infallible guides in Religion. Those promises now cited, and all\nothers of a like tenor, are peculiar to the Apostles, and in their\nfull latitude apply to no others. No christian or Minister has any\nright to them, or can apply them to himself, without high\nimpropriety. They prove, as clearly as words can, that the Apostles\nwere secured from all error of doctrine or discipline, and rendered\nas infallible in their teaching, directing, and guiding mankind, as\ncompletely as if _Christ himself_ had been personally present with\nthem, to tell them always what to do, and what to teach. Nay,\nfarther, they were commanded not to take one step in their arduous\nwork of spreading the glories of the Gospel-kingdom until these very\npromises were fulfilled in them; until baptised of the holy Ghost, or\nendowed with his miraculous inspiring influence. _And behold I send\nthe promise of my Father upon you: but tarry ye in the city of\nJerusalem until ye be endowed with power from on high._\n\n4thly. Miraculous works were done by them. All inspired men are\nenabled to give public and occular demonstration that they are\ninspired. Those who claim to be inspired, but have no power to work\nmiracles, are impostors; and ought always to be looked upon by their\nfellow-men as deceivers. Miracles are the testimony of God himself\nset to the doctrines and instructions of inspired teachers, as a\nseal. The alwise, and infinitely gracious God, who always acts with\nperfect rectitude, never inspires any to be his messengers to reveal\nhis will, without enabling them to exhibit proper testimonials that\nhe has sent them. For it is at our peril to listen, a moment, to such\nas claim any immediate communications from him, without evidence.\nWhom he calls or sends _immediately,_ he always empowers to show the\nneedful tokens, lest we should be deceived or imposed upon by fraud\nor artifices. As inspired men, the Apostles, had power to work\nmiracles. They had power imparted to them, to restore to the maimed,\nnew-created limbs--to heal the sick by a word or command--to eject\ndemons by merely ordering them to depart from those possessed with\nthem--to strike dead with a single word--to give life from the\ndead--to confer the gift of the holy Ghost upon others by laying on\nthe hands--to foretel future events. Such extraordinary powers were a\nfull proof that God had sent them. By these signs, he authorized them\nas his messengers. All mankind are, consequently, bound to receive\nthem as such, to submit to their directions, and to follow their\nexample in discipline. We may particularly notice the gift of tongues\nconferred upon the Apostles. Without this, they could not possibly\nhave been furnished to execute the commission which they had\nreceived, _to go and teach all nations._ But they could not teach the\nGospel to various nations without understanding their languages. And\nthey could not, by study and human means, supposing them to be\nfavoured with the best, have been such adepts in the various\nlanguages, as to preach in them, the glorious truths of the Gospel.\nBut without any study, they could at once, speak to all nations in\ntheir own tongues, the great things of religion. What more striking\nproof could be exhibited, that God was in truth with them, and had\ndivinely inspired them? We are obliged, therefore, to stand fast, and\nhold to their traditions, their doctrines and examples. Thus says the\nApostle to the Hebrews, _How shall we escape, if we neglect so great\nsalvation; which at first began to be spoken by the Lord himself, and\nwas afterwards confirmed unto us by them that heard him; God also\nbearing them witness, both with signs and wonders, and with divers\nmiracles, and gifts of the holy Ghost, according to his will._ God\nbears witness to his servants whom he immediately employs to deliver\nhis messages to the Children of men by miracles. _And they went forth\nand preached every where, the Lord working with them, and confirming\nthe word with signs following._ We are to receive no pretender to\n_immediate inspiration,_ unless God bear him witness with _signs_ and\n_wonders._ We are never required, as reasonable creatures, to admit\nany one, as _called_ and _commissioned immediately_ of God, unless he\nbe able to prove it to us, by _miraculous powers._\n\n5thly. The Apostles demand entire submission to their teachings. They\nknew that they were divinely inspired and commissioned by the\nRedeemer; because they had such miraculous powers _constantly._\nThey could not be self-deceived. They did not mistake a warm and\nheated imagination, or a spirit of delusion, for inspiration, as many\npoor deceived persons have done, in various ages of the world; for\nthey had the power of working miracles, to satisfy themselves and all\nothers. We find them, of course, acting agreeably to this. They set\nup their example as a rule, as well as their doctrines. Their example\nor practice, in things of discipline and of Church-order is binding\non all Christians, and as obligatory as their precepts. They\nabsolutely commanded all men, wherever they went, to receive their\ndoctrine as the word of God. They had no hesitancy about this. Thus\nSt. Paul. _If any man think himself to be a prophet, or spiritual,\nlet him acknowledge that the things which I write, are the\ncommandments of the Lord._ It would be blasphemy in any, but the\nApostles to do this. So the Apostle John. _We are of God; he that\nknoweth God, heareth us: he that is not of God, heareth not us.\nHereby know we the spirit of truth, and the spirit of error._ They\nhad a full knowledge of what was false doctrine, and what was true.\nSo far did they carry this, that if any obstinately refused to follow\nthem, and to receive their doctrines, they withdrew all connexion of\na religious nature from them--held no communion with them, but cut\nthem off from the society of the faithful. _If any man obey not our\nword by this Epistle, note that man, and have no company with him\nthat he may be ashamed._--Such as dissent, and go off from the plain\ndoctrines of the Apostles are to have a mark set upon them--all\nintimacy with them is prohibited: _note that man, and have no company\nwith him that he may be ashamed._ The practice of the Apostles is set\nup also as binding on all christians, in respect to Church-order and\ndiscipline. _Be followers together,_ says one of them, of me, _and\nmark them that walk so as ye have us for an example._ Thus in the\ntext. _Therefore, brethren, stand fast, and hold the traditions which\nye have been taught whether by word or our Epistle._ As much as if\nthe Apostle had said, stand fast in the faith, comfort and hope,\ndoctrine, holiness, and profession of the Gospel--and steadfastly\nmaintain the important points of truth and duty, in which ye have\nbeen instructed by us, whether by word of mouth, while we were with\nyou, or by this and our former Epistle, which contain an important\npart of the faith that is delivered to the saints, as the ONLY\nstandard of DOCTRINES, WORSHIP, and OBEDIENCE.\n\nThe Churches, also, let it be farther and carefully remarked, which\nwere formed by the Apostles under their inspection were patterns for\nall succeeding ages.--_But if any man seem to be contentious, we have\nno such custom, neither the Churches of God._ Nay, Christians are\ncommended for strictly adhering to the ORDINANCES of the New\nTestament-dispensation. _Now I praise you, brethren,_ that _ye\nremember me in all things, and keep the ORDINANCES, as I delivered\nthem unto you:_ the two great Gospel-ordinances delivered unto the\nChurches, are baptism and the Lord's Supper.--If any refused to admit\nApostolic precept, and Apostolic example, others were commanded to\nwithdraw from them: to treat them as grossly erroneous:--as unfit for\ncommunion: as in fact denying the religion of the Gospel. _Now we\ncommand you, brethren, in the name of our Lord Jesus Christ, that ye\nwithdraw yourselves from every brother that walketh disorderly, and\nnot after the TRADITION which ye received of us._ The word\n_tradition_ here is used in a good sense, and means the doctrines,\nordinances, and truths delivered by the inspired Apostles. It is a\nword, indeed, which has been greatly abused. Superstitious people\nhold to oral _tradition_ as equally valid with the _written_ word of\nGod. And self-confident and impious people call all religion,\n_tradition._\n\n6thly. The Apostles took all due care to commit the Gospel-ministry\nto _faithful men,_ commanding them to deliver _sound_ doctrine, and\nto shun _all_ doctrines which they had not delivered and penned down,\nas directed by the holy Ghost. _And the things that thou has heard of\nme, among many witnesses, the same commit thou to FAITHFUL men, who\nshall be ABLE to teach others._ To faithful men. MEN ONLY are to be\npublic teachers. Faithful men, are men of integrity, sound judgment,\nand seriousness, in the judgment of Charity.--Again they must be\n_able_ to teach. To be _able_ to teach is to be men of great\nknowledge--men of learning--men of extensive reading and\nthought:--Unlearned men are not _able_ to teach. They only pervert\nscripture, and expose religion to contempt. An ignorant teacher is an\nabsurdity; yet surprising as it is, people have itching ears to heap\nup such to themselves.--Ministers of the Gospel are commanded to feed\ntheir people with _sound_ doctrine, to give to every one a _portion_\nof meat in due season. _But speak thou the things which become sound\ndoctrine. Sound doctrine,_ is uncorrupted, true doctrine. We may know\nwhat _sound doctrine_ is, by seeing what the Apostles preached, and\nmost of all dwelt upon. All divine truth is _sound doctrine._ Now if\nwe did not know, or could not find out what _sound doctrine_ is, we\nshould never be commanded to preach--or to adhere to--or to contend\nfor it. The Apostles have delivered the _true_ doctrines of\nReligion--have laid down the _true_ plan of worship. And they were\nplain Preachers. We do know, we can easily know, what they delivered,\nas the great and essential doctrines of Christ. They command us all,\nMinisters, and private Christians, to shun all doctrines _different_\nfrom theirs. _Be not carried about with divers and strange doctrines.\nStrange doctrines,_ are such as are not found in scripture, or such\nas the Apostles delivered not. This command supposes, we can know\nwhat _divers_ and _strange doctrines_ are. For if we could not, it\nwould be fruitless to tell us to avoid them. The Apostles, then,\nconsidered themselves as delivering to the world, the only _true_\nsystem of Gospel doctrines. They did so. They are consequently, to be\nwholly relied upon, in all things, pertaining to the kingdom of God.\nWhere we can find Apostolic practice or example, in duties and\nordinances, STATEDLY observed, we are perfectly safe, and only safe\nin conforming ourselves thereunto.--I have now offered a variety of\narguments to prove to all, that the Apostles are INFALLIBLE guides in\nReligion, being commissioned and inspired by the Redeemer\nimmediately.--I trust the arguments are satisfactory. The subject is\nnot often discussed. It is however a most important one.--And I close\nthe discourse, with this single remark. If the Apostles were not\nsecured by the extraordinary assistances of the divine spirit from\nall error, in doctrine, discipline, and ordinances, and be not\ninfallible guides--if we may not build, with all possible safety,\nupon their foundation, we must give up all the scripture _as a\ncunningly devised fable,_ and commence unbelievers in any divine\nRevelation at all.\n\n\n\nDISCOURSE XV.\n\n----------\n\nThe first day of the week proved to be holy time, and set apart by\nChrist to be a weekly Sabbath to the end of the world.\n\nACTS xx. 7.\n\n_And upon the first day of the week, when the disciples came together\nto break bread, Paul preached unto them, ready to depart on the\nmorrow, and continued his speech until midnight._--\n\nThere is no part of the Christian Religion, but has had, in one age\nand another, its enemies. There is no duty of it, however plain or\nimportant, but first or last, objections have been made against it,\nby those who were disinclined to perform it. Neither is there any one\nof all the Virtues of morality, taken in its true meaning and just\nextent, which has not been opposed by perverse and wicked men, whose\nvicious lives, or whose loose principles, made it their supposed\ninterest to dispute or deny its obligation.\n\nWe are not, therefore, to be surprised, when we find so plain a point\nas our obligation to sanctify, and observe as holy time, the first\nday of the week under the Gospel-dispensation, denied, or reproached\nas a human invention. For there is indeed nothing, in the Christian\nReligion, either so obvious, or so excellent in its nature, that has\nwholly escaped censure. This being the case, it becomes us carefully\nto examine the holy scriptures, to see what they enjoin upon us\nrespecting all parts of our duty to God, as well as to man and to\nself.----In the present discourse, I shall, in dependence on divine\nhelp, make it my business to state, and to dwell upon the evidence\nfrom scripture, to prove that the first day of the week is holy time,\nand set apart by Christ, to be a weekly Sabbath to the end of the\nworld.--\n\nIn the arguments, which may be adduced and illustrated, the divine\nauthority of the writings of the Old and New Testament, will be taken\nfor granted. Such only as believe in them, it is expected, will yield\nto the force of arguments drawn from them.--It is proper, likewise,\njust to remark here, before we enter upon the proposed proof, that if\nwe reject the Old Testament, we may as well, and must if\nself-consistent, reject the New. For if one be divinely inspired, the\nother must be also. If one be false, or spurious, the other is also.\nBoth, therefore, must stand or fall together, because they are\nintimately connected:--and so intimately connected, that both are\neither true or false. This every one will allow, who has carefully\nand diligently read and compared them, or taken proper pains to see\ntheir connexion. This connexion has been evinced by several very able\nand judicious writers.--Let it be further remembered, that nothing in\nthe Old Testament is done away, but the positive or ceremonial\npart:--The moral part is as much in force, now, as ever. It never\nindeed can be repealed.--We have our Lord's own words to bear us out\nin this assertion. He tells us most expressly, that _he came not to\ndestroy the law and prophets but to fulfil them_--or to confirm them.\n\nAs the subject before us has been a good deal debated in the world,\nand is of a most important and interesting nature, it is hoped the\nhearer will give not only a candid, but a critical attention. The\nmore critical, the better; for I am persuaded, that no part of truth\nor Religion will suffer by the closest inspection, or most severely\ncritical examination.--We want and wish for no assistance from\nsuperstition to befriend the glorious cause of the christian\nreligion. If it cannot stand upon its own broad basis, and do not\nrecommend itself, by its own superlative excellence and\nreasonableness, let it fall; and let its enemies triumph.--We invite\nthem to examine:--We urge them to a free and fair enquiry.--\n\nIn the words now read, St. Luke, the writer of the history of the\nActs of the Apostles, gives us an account of public worship, as\nconducted by the inspired Apostles; the time when it was attended\nupon, and the different exercises of which it was composed. The time\nwhen, was the first day of the week, or what has generally been\ncalled, the Christian Sabbath. The Preacher, who was the apostle\nPaul, delivered a discourse to the professing Christians, who had\nassembled together to keep as holy time, the first day of the week.\nThe Lord's Supper was celebrated as a divine ordinance. They broke\nbread sacramentally. St. Paul administered the sacramental supper.\nAnd they had such comfort and sweet experience of God's presence and\nblessing, that the exercises of public worship were protracted to an\nunusual length.--_Here_ we have the example of the Apostles, and\ntheir converts to the Gospel, for keeping as holy time, the first day\nof the week.--The first day of the week appears from these words to\nhave been the common time for public worship. For the historian\nspeaks of their coming together, not as an occasional, but _stated_\nassembling. The very manner, in which he speaks of their meeting for\npublic worship, must satisfy every candid mind, that it was a\n_stated_ or _common_ time. And most certainly the Apostles would not\nhave ventured of themselves, or from their own power, to set apart,\nand to observe as sacred, a day for public worship. For this, they\nhad a special order from him, who is head over all things to the\nChurch. Their example in observing, as sacred time, and for public\nworship, the first day of the week is as binding upon us, as an\nexpress precept.\n\nMany excellent and pious books have been written upon the\nsanctification of the Sabbath--the manner in which it is to be\nsanctified has been often well described--directions how to do it\nhave been given--motives to induce people to keep it holy unto the\nLord have been enlarged upon--and the change of the Jewish into the\nChristian, the seventh into the first day Sabbath has been, by\nlearned Divines, clearly proved.--Much indeed hath been said and\nwritten concerning the Sabbath; and well said and well written. But\nthe enquiry we propose now to consider, is whether it be the _mind_\nand _will_ of God, that under the Gospel-dispensation there should be\nany _distinction_ of days, or any time set apart as _holy_? This is\nseldom discoursed upon. It is however a very interesting question,\nand worthy of a careful attention.--When I cast my eye upon some few\nwriters, who have employed their time and abilities to disprove the\nmorality of the Sabbath, and to diminish the regards of Christians to\nit, I feel a deep sorrow. How unhappy that the mind should be puzzled\nand confounded by such writings! And how hurtful to religion is every\nattempt to dissuade people from esteeming the Lord's day, as _holy_\ntime. For if the Sabbath be once generally looked upon, as a human\ndevice, it will of course be neglected.--One writer, in a system of\nmoral philosophy, which he saw fit to publish, has laboured to make\nit appear, that the Sabbath is not a divine institution. This single\nthing will tend much to injure the Churches, and to corrupt the\npublic morals.----\n\nIn order to do justice, as far as we are able, to the subject before\nus:--we will begin our enquiry with the original institution of a\nSabbath, or a seventh proportion of time, set apart from the common\nconcerns of life, to religious purposes.\n\n1stly. A sabbath is a day of sacred rest. The meaning of the word is\nrest; and it necessarily presupposes labour and toil as preceding it.\nA Sabbath day is a day of rest--a rest in God, or devoted to him, to\nhis fear and service. The great question is when was such a day\n_first appointed_? Reason teaches us that we ought publicly to\nworship and serve God, the fountain of life and being. If it teach us\nthis, it will teach us that some particular time, or day should be\nappointed to the important duty. It cannot inform us what portion of\ntime, or what day. After we are told that God has set apart a seventh\nproportion of time, it consents to such a portion or part of time as\naltogether suitable. We cannot suppose that when God made man, that\nhe would leave him without any assistance or direction about the\ntime, when, he should worship and serve him. As he made him a\nrational being, so he would take care to favour him with all\nnecessary guidance and instruction about his duty to him. And we\naccordingly find he was particularly attentive to him, to fix his\nduty, and point him to his only happiness. For man is only happy,\nwhen intent upon duty. If we turn to the Book of Genesis, ii. 1, 2,\n3. We shall find that the Sabbath was appointed immediately upon\nfinishing the great work of creation. As soon as God had made the\nheavens and earth, and had formed man in his own image, he instituted\nthe Sabbath, not for his own, but for man's benefit. _Thus the\nheavens and the earth were finished, and all the hosts of them. And\non the seventh day God ended his work which he had made, and he\nrested on the seventh day from all his work which he had made: and\nGod blessed the seventh day, and sanctified it: because that in it,\nhe had rested from all his work, which God created and made._ There\nare three words here used respecting the seventh day. God _rested_ on\nthe seventh day: he _blessed_ it, and _sanctified_ it. No one can be\nso absurd and foolish as to imagine that the Supreme Jehovah wanted\nrest, because fatigued with the labour of Creation. With infinite\nease, did he speak the whole Universe into existence. And it might\nhave been instantly done, or all in a moment, in the twinkling of an\neye, as well as in six days, if it had been the divine pleasure. He\nhad important ends in view, in employing six days in the formation of\nthe heavens and earth, as he hath in all his conduct. _The\neverlasting God, the Lord, the creator of the ends of the earth\nfainteth not, nor is weary._ As therefore he was not fatigued or\nworried with labour, he needed no _rest_ as to himself. The word\n_rest_ here cannot mean eternal rest, or his own divine happiness,\nbecause in this sense of the word God always rested; for he was\ncompletely blessed from all Eternity. His happiness is the same from\neverlasting to everlasting. The meaning of his _resting_ on the\nseventh day--_blessing_ it--and _sanctifying_ it, is setting it apart\nto religious uses, as a day in which his blessing may be hoped for\neminently. To sanctify a day, is to distinguish it from others--to\nconsecrate it to holy purposes. And his resting on the seventh day is\nan example to man, after six days of labour, to set apart to\nreligious uses, the seventh. There are some circumstances respecting\nthe original institution of the Sabbath worthy of notice. It was\nappointed as soon as God had ended the work of creation. It is the\nvery _first institution_ or _express_ law of God. As soon as he had\nformed man, he gave him the law of the Sabbath: and he gave it to him\nbecause he had finished the work of creation. This is particularly\nexpressed. The very institution of the day pointed out the use of\nit:--it was to lead man's thoughts to the author of nature, to\nremember with gratitude and reverence the works of creation--to fix\nhis mind upon God as the only object of religious homage and\npraise--and to keep him from Idolatry, and impiety. It was necessary\nthat man should have a TIME ordained for worshipping and particularly\nglorifying his Maker. He was planted in Paradise. And Creation was\nfilled with the glory of the Lord. It spake forth in silent language\nhis praise. But man was not to be an idle spectator of the wonders of\nthe divine workmanship. His business was to adore and rejoice in the\nfulness of his portion: to eye with rapturous delight the power that\nformed him, and spread around him in such rich profusion the beauties\nof nature. The Sabbath was ordained to furnish him with the _stated_\nopportunity, and to remind him of the duty of worshipping his\nCreator. God saw that he needed such an institution, though perfectly\ninnocent; and though brought into existence in a state of complete\nmaturity of reason and judgment. The Sabbath was appointed before sin\nhad entered the world, and defaced the divine image in man. If man,\nin his primitive state of rectitude, and when sin had found no place\nin his heart, needed a day of rest in God--or a seventh part of time\nto be consecrated to the great exercises of religious homage, how\nmuch more does he now, in his fallen state?\n\nThere is but one objection that was ever raised, against the belief\nthat the Sabbath was appointed at the close of creation, before man\napostatised, and that is the account here in Genesis ii. 1, 2, 3 of\nthe very appointment of the Sabbath, was inserted by way of\nanticipation; or that Moses mentions it in his narrative too soon.\nThis is the same thing as to charge the sacred historian with\ninaccuracy. It is to say, he was incorrect, and made an unhappy\nmistake. And if the Sabbath was not instituted in Paradise, he indeed\nis extremely incorrect, and injudicious to mention the appointment of\nit more than two thousand years before it took place; as he did, if\nit were not instituted till the Children of Israel came out of Egypt,\nas is alledged by some. The only reason they offer for supposing the\nSabbath is _here_ spoken of, by way of anticipation, is the silence\nof the Scripture upon the subject, till we come down to the departure\nof the Children of Israel out of Egypt. They pretend not that it was\nunnecessary. That man needed it not.--Besides, whoever duly attends\nto the manner, in which the fourth Commandment is worded, will be\ncompelled to admit that it refers to this original paradisaical\ninstitution of the Sabbath. The reference is very obvious. _Remember\nthe Sabbath day to keep it holy. Six days shalt thou labour, and do\nall thy work. But the seventh day is the Sabbath of the Lord thy God:\nin it thou shalt not do any work, thou nor thy son, nor thy daughter,\nthy man servant, nor thy maid servant, nor thy cattle, nor thy\nstranger that is within thy gates. For in six days the Lord made the\nheaven and earth, the Sea and all that in them is, and rested the\nseventh day, wherefore the Lord blessed the Sabbath day and hallowed\nit._ In these words, Moses refers us back, in the plainest manner\npossible, to the _original_ appointment of the Sabbath, at the\nfinishing of the work of creation.--It is true that we find no\n_express_ mention of a Sabbath observed from Adam to Moses, a space\nof two thousand and five hundred years. But that there was one\nobserved is probable. For it is not likely, that a merciful and\ngracious God would leave man for so long a period without setting\napart some stated time for his worship, by his express authority. He\nrevealed his will, in small degrees, from period to period, in the\nearly ages of the world. There were pious people THEN to serve him.\nFor he always had a seed to serve him, in the world, and to bear\ntestimony to the truth. They undoubtedly maintained public worship.\nAnd they had stated times and seasons for it. For we read, _then\nbegan men to call on the name of the Lord._\n\nThe account given us of the patriarchs is very short. But there are\nseveral things, which make it appear altogether probable, that they\nobserved a day of sacred rest. It is said, Noah sent the dove out of\nthe Ark at the end of _seven days_: and again at the end of other\n_seven days._ This intimates at least that he measured time by weeks;\nand that the end of each week was regarded by him, with some peculiar\nsolemnity. Cain and Abel offered their sacrifice in _process of\ntime_: the original is, in the _end of days._ While the Children of\nIsrael were in Egypt, and _there,_ for the first time, observed the\npassover, Moses commanded that, on the first day of unleavened bread,\nthere should be a _holy convocation,_ a day in which they were to do\nno manner of work, and were to convene to worship God. And this holy\nconvocation, is called elsewhere the _Sabbath_ Lev. xxiii. 24, 32,\n39. Moses speaks of this _holy convocation,_ as if they knew what it\nmeant; and had been accustomed, in the house of their bondage, to\nobserve it. About a month after giving the law from Mount Sinai, the\nManna fell, as heavenly support to them, in the wilderness; and on\nthe sixth day there fell double the quantity, as on other days. The\npeople were surprised at this event, and could not account for the\nreason of it. Moses explains it to them, in these words, _This is\nthat which the Lord hath said; to-morrow is the rest of the holy\nSabbath unto the Lord._ We know not that God had spoken to them of\nthe Sabbath, but when he had completed the work of creation. Moses\naddresses them, reasons with them, and reproves them, as if they were\nwell acquainted with the Sabbath. Some have doubted whether they\nobserved any Sabbath in Egypt. Their tyrannical Masters it is true\ngreatly oppressed them. And most likely, forbid them to rest on every\nreturning _seventh_ day. The long time they were in bondage, had\nmostly destroyed no doubt the remembrance of the Sabbath. But some of\nthem kept it, it is natural to suppose, as well as they could. God in\na very solemn manner, renews the appointment of the Sabbath, in the\nfourth commandment.--It may be of weight here to ask, how the nations\nin general, in the first ages, and so down through all generations,\ncome to divide and measure their days by _sevens,_ or by _weeks_?\nThat they do, and have done, all history declares. But no planet or\nheavenly body directed them to this, or suggested the hint. The\ncelestial bodies measure out years, months, and days; but not weeks.\nIs not this a circumstance strongly indicative of the original\nInstitution of the Sabbath--and division of time by weeks; that after\nsix days of labour, a day of rest is to be observed?----The learned\nGrotius tells us, that two of the most ancient writers now extant,\nspeak of the seventh day as sacred. And it is certain that one day in\nseven has been distinguished among many heathen nations, ancient and\nmodern, with religious ceremonies and festivals. But how comes this?\nMust it not be conveyed down, from generation to generation, by\ntradition? Does it not then lead us to a belief, that there was a\nSabbath appointed, when the world was made? And can we suppose that\npious people, from the creation to the flood, and from the flood to\nthe time of Moses, had no _fixed_ day to assemble together for\npublicly serving and worshipping the Deity? Is this reasonable? Is it\nprobable?--It appears then that the Sabbath was instituted, when God\nhad finished the work of Creation, and was observed, in the world,\nfrom Adam to Moses.\n\nHere it is proper to remark, that there is nothing in the fourth\nCommandment to militate against observing as holy time, the first day\nof the week. It directs us to keep as holy time, every seventh day.\n_Six days shall thou labour, but the seventh is the Sabbath of the\nLord thy God._ The seventh part of time is here consecrated to God.\n_The seventh is the Sabbath of the Lord thy God,_ a day to be kept\nholy to God, different from all other days. Every day indeed we ought\nto remember him who is the source of all good. But the seventh after\nsix working days is, in a particular manner, to be kept holy unto\nGod. _Remember the Sabbath day to keep it holy._ We never could know\nfrom the fourth commandment, where to begin the Sabbath, or where to\nend the six working days; or when to begin to work or to rest. All\nthat this commandment does, is to appoint for holy uses, the seventh\npart of time, or one day in seven. And so far, it is moral and not\npositive. There is a fitness, in the reason of things, that some part\nof our time, or days should be especially devoted to God, and\nreligious worship; how great a part, or when to begin, or end our day\nof sacred rest, is left for God to decide by his own appointment; and\naccordingly is _positive._ It will then be asked, how the Jews could\nknow, what day to keep as the Sabbath day, or when to begin, or to\nend their six days of labour? There was another precept pointing out\nthe precise day. Exo. xvi. 23, 25, 26. _And he said this is that\nwhich the Lord hath said, to morrow is the rest of the holy Sabbath\nunto the Lord._ This is the first place that we have any mention of\nthe Sabbath, from its institution at the close of creation, which is\n_express,_ though there are some intimations of it, as before\nobserved. The people, three days after they left the banks of the red\nSea, where God so gloriously wrought for them, murmured at Marah,\nbecause of their thirst. They then came to ELIM, and thence to SIN,\non the fifteenth day of the second month after their departing out of\nthe land of Egypt. And here they murmured again, for the want of\nbread; concluding that they were all to perish with hunger. God,\nagain, by a standing miracle supplied them with food--he rained bread\nfrom heaven.--On the sixth day, there were to gather twice as much as\non other days, as a supply for the seventh--which was the\nSabbath.--Here the day was fixed, _when_ to begin their\nSabbath.--When, they had reached Sinai; the moral law was given to\nthem in awful solemnity:--and one part of it, contained the due\nobservation of a seventh part of time. It is then, as fully proved as\nany thing can be, that the christian Sabbath is, according to the\nfourth commandment, as much the seventh day, as the Jewish Sabbath.\nIt is observed every seventh day, the seventh from our first working\nday, as well as theirs. When, therefore, we keep the first day of the\nweek, as holy time, we do, in no sense, go counter to the fourth\ncommandment. To object against the first day Sabbath, as a departure\nfrom this commandment, bespeaks great ignorance.--And Christ, when he\ninstituted the first-day Sabbath, did not abolish, weaken, or destroy\nthe fourth commandment.--I have dwelt the longer upon the original\ninstitution of the Sabbath, in Paradise, because if we can prove that\nGod hath actually set apart a seventh portion of time, from the\nbeginning, it will happily open the way, to establish, beyond all\ncontradiction, that under the New-Testament-dispensation, we have a\nSabbath: and if we have, it must be the _first_ day of the week, as\nwill be evinced from other arguments.\n\n2dly. When God set apart the people of Israel to be a peculiar people\nunto himself, he directed them to devote, one day in seven, to him as\nholy time. In giving them the moral law, as an epitome of all their\nduty, he took care to insert the law of the Sabbath. _Remember the\nSabbath day to keep it holy._ The due observation of the Sabbath is\nplaced among the great and essential points of morality. God blessed\nthe Sabbath day and hallowed it. The people were told it was the\nSabbath of the Lord their God. It was his day. He had a special\ninterest in it; a peculiar property. It was a day, in which he was to\nbe honoured, the work of Creation commemorated, and their deliverance\nfrom a cruel servitude duly noticed. It is prefaced thus, _I am the\nLord thy God which brought thee out of the land of Egypt and house of\nbondage._ It was a day to be observed by them to distinguish them\nfrom other nations, as worshippers of the true God, and to preserve\nthem from Idolatry. The most rigid rules were prescribed for\nsanctifying it. The most severe penalties were annexed to the breach\nof it. A Sabbath-breaker was among the most vile and abominable\ncharacters. The whole day was to be devoted to God and Religion. When\nthey kept the day as holy, they were prospered. Calamities and\njudgments were inflicted upon them, when as a nation, they neglected\nGod's holy Sabbath. All the prophets who were raised up, one\nafter another, called them to observe the Sabbath, warned them\nagainst any contempt of it, and placed the sanctification of the\nSabbath upon a footing of equality with the moral Virtues. As the\npriests were the guardians of the ceremonies and rites of their\nreligion, so the prophets were the restorers, and guardians of moral\nduty. Their placing the due observation of the Sabbath so high, as a\nmoral duty, is a full proof how they viewed it, and how God viewed\nit. A violation or profanation of the day was to be punished with\nawful severity. We find that God's giving them the Sabbath, is\nenumerated among his great and signal mercies to them; the wonders of\nhis Goodness, Nehemiah ix. 14. _And madeth known unto them thy holy\nSabbath._ If a mere ceremonial rite, would it be called _God's holy\nSabbath?_ God's giving it unto them, or instituting it, is spoken of,\nas an instance of his distinguishing kindness. The prophet Ezekiel\nrepresents it under the notion of a _sign_ between God and his\npeople. Ezek. xx. 12, 13. _Moreover also, I gave them my Sabbaths to\nbe a sign between me, and them, that they might know that I am the\nLord that sanctify them. But the house of Israel rebelled against me\nin the wilderness: they walked not in my statutes, and they despised\nmy judgments, which if a man do he shall live in them: and my sabbath\nthey greatly polluted._ Here the Sabbath is spoken of, as God's\nSabbath, and a sign between him and his people: as a mean of their\nreligious and moral improvement; of their sanctification. The sin of\nprofaning or neglecting it, is represented as most heinous; and as\ncalling down upon the people the heavy displeasure of the Almighty.\nSabbath-breakers were a class of transgressors peculiarly odious to\nhim. See, in what terms of profound respect, the prophet Isaiah\nspeaks of the Sabbath: and how high, in the scale of duty, he placed\nthe due sanctification of it. _If thou turn away thy foot from the\nSabbath, from doing thy pleasure on my holy day, and call the Sabbath\na delight, the holy of the Lord, honourable, and shall honour him,\nnot doing thine own ways, nor finding thine own pleasure, nor\nspeaking thine own words:--Then shalt thou delight thyself in the\nLord, and I will cause thee to ride upon the high places of the\nearth, and feed thee with the heritage of Jacob thy father; for the\nmouth of the Lord hath spoken it._ Do the prophets ever speak of mere\nceremonial laws or observances in this manner? I appeal to every\nperson, who knows any thing at all about the scriptures. Be pleased\nonly to remark a moment. The people are called upon not to trample\nunder foot the Sabbath--not to find their own pleasure upon it--not\nto speak their own words, that is, converse about worldly subjects as\non other days, not to do their own ways. It is spoken of as God's day\nby way of eminence, the holy of the Lord and honourable.--Again; the\nman who keepeth the Sabbath from polluting it, is pronounced\n_blessed. Blessed is the man that doeth this, and the son of man that\nlayeth hold on it: that keepeth the Sabbath from polluting it._\nIsaiah speaking of Gospel-days says that public worship is to be\nweekly attended upon--and on the Sabbath, as the appointed day. _And\nit shall come to pass from one new moon to another and from one\nSabbath to another, shall all flesh come before me, saith the Lord._\nThis is a prophesy of Gospel-days. That it is so, every one will be\nsatisfied, who reads it in its connexion. And no words can more\n_expressly_ declare that there shall be _stated_ public worship under\nthe Gospel-dispensation; and that it is to be observed _weekly_--and\nupon the _Sabbath,_ as the _appointed_ day.--The people of God, then,\nunder the Jewish dispensation were to keep the Sabbath, as a day of\nsacred rest, holy unto the Lord. When they neglected it they were\nfrowned upon--when they strictly observed it, they were smiled\nupon--it was kept during the whole of that dispensation, till the\nintroduction of christianity.--It was kept from Adam to Moses, and\nfrom Moses to Christ. The great original reason for setting it apart\nfor holy purposes, in the beginning, was to remember the Creator and\nhis works: to have a _set_ time to worship and serve him, who is the\nauthor of all our mercies--and to cultivate a holy temper of heart,\nand prepare for a holy happiness after death. The superadded reasons\nfor the people of Israel to keep a sabbath, a weekly day of sacred\nrest, were their deliverance from a cruel bondage, by the miraculous\ninterpositions of Providence, and the distinguishing kindnesses\nbestowed upon them--as a people separated to God from the rest of the\nworld. _And remember that thou wast a servant in the land of Egypt,\nand that the Lord thy God brought thee out thence, through a mighty\nhand, and by a stretched out arm: therefore the Lord thy God\ncommanded thee to keep the Sabbath day._ These are the particular\nreasons why the Jews were to keep the Sabbath day.--The particular\nreasons why the Jewish Sabbath was to be kept, have long ago ceased,\neven when that dispensation, under which the Jews lived, was\nabolished. Therefore the Jewish Sabbath is done away. But there are\nparticular reasons why Christians, under the Gospel-dispensation,\nshould keep a weekly Sabbath; as well as why the Jews, under their\ndispensation, should keep a weekly Sabbath.\n\n3dly. There is the same propriety that Christians, under the Gospel,\nshould keep a day of sacred rest, weekly, to remember the work of\nredemption, as the Jews should, to remember their deliverance from\noppression and servitude in Egypt; and much greater, as the former is\ninfinitely more important than the latter, and as the one was only a\ntype of the other. The great reason of the original appointment of a\nseventh portion of time to be consecrated to religious use, was to\ncommemorate the work of Creation. That there was a Sabbath appointed,\nin the beginning, none can deny, who are capable of understanding the\nplainest words, and are not resolved to pervert them; and has also\nbeen satisfactorily evinced, I trust, in another part of this\ndiscourse. To this primitive institution of the Sabbath before the\nFALL of man, the best expositors suppose our Lord refers, when he\nsays, _The Sabbath was made for man, and not man for the\nSabbath._--We cannot forbear to remark, here, that, in these words,\nour Saviour does not intimate, in the most distant manner, the\nabolition of a seventh portion of time to be devoted to pious ends.\nHe expressly says the Sabbath was made for man, for his comfort and\nbenefit--that he might have a rest. If it ever were really for the\ngood of man, that there should be a weekly Sabbath, it is always for\nhis good--as necessary at one time as another: and under one\ndispensation as another. Jesus Christ, our blessed Redeemer, does not\nhint to us that the surpassing excellence of his religion would\nrender a weekly Sabbath needless--or that all days were to be\nSabbaths:--or that his people would be so holy, as to be above\nkeeping any time as holy.\n\nBesides, it is altogether pertinent to argue, as is always done by\nthe friends of the Christian Sabbath, that there is such a day to be\nkept holy, weekly, to the end of the world, from the _greatness_ of\nthe work of Redemption. If it were fit to keep a Sabbath, weekly to\nremember the work of Creation, it is more fit to keep one in memory\nof the work of Redemption. Christ, as God, made all things. By the\nword of his Almighty power he spoke the heavens and the earth into\nbeing.--And he appointed a Sabbath to commemorate those works, which\nare great and marvellous.--But his work of redemption is still more\nmarvellous. Its dimensions cannot be measured. We can only exclaim in\ndevout admiration, O the height, the depth, the length, and breadth\nof it. All heavens admire and adore. Men may well stand in pleasing\nastonishment. It is so great and wonderful as to be called a new\nCreation. And the perfect felicity procured for man by it, is called\nnew heavens and a new Earth wherein dwelleth righteousness. When\nChrist, as Creator, rested from the work of the first Creation, he\ninstituted the Sabbath to commemorate it. When he, as Redeemer,\nrested from his work of redemption, he instituted _a day of rest_ to\nbe kept by all his followers, in memory of it. This is the very\nargument of the Apostle, Heb. iv. 10. _For he that entered into his\nrest, he hath also rested from his own work: as God did from his._\nChrist rested from his work, when he arose from the dead, which was\non the _first day_ of the week. His humiliation was then finished,\nand his exaltation begun. _The rest_ which remains for Christ's\nfollowers is a sabbatism or keeping a Sabbath; a Gospel-Sabbath is\nthen the emblem of the heavenly Sabbath.--God's people of old were to\nkeep a Sabbath in memory of the work of Creation: And Christians are\nto keep a Sabbath in memory of the work of Redemption. Christ, then,\nhas a Sabbath in his dispensation. For he is the Lord of the Sabbath.\nBut how could he be the Lord of the Sabbath, if there were none. If,\nthen, God's antient people of the Jews, were by an express command to\nkeep the Sabbath as a memorial of their deliverance from Egyptian\nbondage; and if that deliverance were a type of our deliverance from\nsin, by the work of redemption, it will follow that Christians should\nkeep a Sabbath, weekly, as a memorial of that work.--This is a common\nargument in favour of the reality of a Sabbath, under the\nGospel-dispensation, to be kept to the end of the world; but is as\nforcible as common. The enemies of the Christian Sabbath may cavil at\nit, but can never, by all their art and sophistry, overthrow\nit.--With it, I close the present discourse. Only requesting the\nhearer, to weigh all that hath been offered, or that shall be, in the\nnext discourse, in the balance of cool deliberate reflection and\nexamination. If the New-Testament hath no Sabbath to be sanctified by\nthe people of God, too long have we already, been attached to a human\ninvention. We must bid it vanish.\n\n\n\nDISCOURSE XVI.\n\n----------\n\nThe first day of the week proved to be holy time, and set apart by\nChrist to be a weekly Sabbath to the end of the world.\n\nACTS xx. 7.\n\n_And upon the first day of the week, when the disciples came together\nto break bread, Paul preached unto them, ready to depart on the\nmorrow, and continued his speech until midnight._\n\nI do not know that I can introduce this discourse, more pertinently,\nthan in the words of a pious writer.--\"Let any man,\" saith he, \"show\nme in the law of the Sabbath, either weakness or unprofitableness,\nand I yield and bid it vanish. But it hath and will have, as much\nstrength and force as any law can have, from the author, the consent,\nmultitude, custom and express approbation of all ages. Profit it hath\ntoo; and that very great; as hath been experienced by serious and\nwell-disposed minds in every age of the world. It is of importance\ntherefore not only to the well being of a Christian, but even to the\nvery being and keeping up of religion in the world.\"--If I wished to\nknow the state of religion among a people, or in the heart of a good\nman, one of my first questions would be, what attention or regard is\npaid to the Sabbath. The profane denier or neglector of the Sabbath\ncannot have any real love to Religion. If he imagine himself to be\namong the number of the friends of God and the Saviour, he must\nmisjudge concerning himself, and be in a great delusion. A\nprofanation and denial of the Lord's day bespeak an unrenewed\nheart.--It is hoped the audience will renew their attention, while\nthe subject before us is resumed.--I proceed to state and dwell upon\nthe arguments, from scripture, to prove that the first day of the\nweek is holy time, and set apart by Christ to be a weekly Sabbath,\nunto the end of the world.\n\nWe have already, in the former discourse, illustrated three arguments\nto establish this important point.\n\n1stly. The Sabbath was instituted when God had finished the work of\nCreation, and was observed in the world from Adam to Moses:\n\n2dly. The people of Israel were to observe and keep it holy unto the\nLord:\n\n3dly. If they were to keep the Sabbath as a memorial unto God, of\ntheir deliverance from servitude in Egypt, then Christians are to\nkeep a Sabbath as a memorial of the work of redemption, of which\ndeliverance from Egyptian bondage was only a type.--We proceed, now,\nto argue the institution of the Christian Sabbath from what--\n\n4thly. Is said in prophecy, of a Sabbath to be observed in\nGospel-times. The most remarkable passage to this purpose, is the\nfollowing, _The stone which the builders refused is become the head\nstone of the corner. This is the Lord's doing, it is marvellous in\nour eyes. This is the day which the Lord hath made; we will rejoice\nand be glad in it._ These words, all expositors antient and modern,\nrefer or apply to the day of our Lord's resurrection. When he arose\nfrom the dead, and the tomb of Joseph of Arimathea resigned its\ncharge, he was declared to be the head-stone of the corner. He was\nthe stone, which the builders refused. What may convince all that\nthese words are to be thus applied, is that the Apostles thus apply\nthem. And while we interpret Scripture, as they do, we are infallibly\nright. Our Lord's resurrection from the dead was evincive of his\npower; of the truth of his mission:--and it was on the first day of\nthe week.--This is expressly declared by the Evangelists, and was\nnever denied. And this is the DAY which the Lord made, or\nconstituted, set apart for special uses, which must be the meaning of\nthe word here. _This is the day which the Lord hath made_; made,--how\ndid he make _this day,_ the day of Christ's resurrection? All time is\nhis. The day is his; the night also;--darkness and light are his. If\nthe _first_ day of the week be the Lord's day, in no higher or\ndifferent sense, how could it be said, with any propriety, _this is\nthe day the Lord hath made?_ The day of Christ's resurrection is then\nthe Lord's day, in some eminent, or peculiar way; is a _day_ he hath\nmade different from any, and all other days. _We will rejoice and be\nglad in it._ The reason why God's people or Church were to _rejoice\nand be glad in it,_ was that the Lord had made it, or appointed and\ninstituted it. It was to be religiously celebrated and observed.\nHere, then, we have a plain account, in prophesy, of a Sabbath or day\nto be religiously observed by the people of God after Christ's\nresurrection--and upon the VERY DAY;--the first day of the week. For\nhe arose from the dead on that day. This must have great influence to\nconvince all, who are willing to be convinced.--Can any shut their\neyes upon the light, which is exhibited to us from this passage?\nIsaiah, at the very close of his prophesy, says, speaking of the\nGospel-dispensation; _And it shall come to pass from one Sabbath to\nanother shall all flesh come to worship before me saith the Lord._\nThis certainly implies, that in Gospel-times there shall be a weekly\nSabbath, as a stated season of worship for all nations, who enjoy the\nGospel.--Again, the same prophet speaking of the Gospel-dispensation,\nsays, _blessed is the man that doeth this, and the son of man that\nlayeth hold on it; that keepeth the Sabbath from polluting._ This man\nis a blessed man. He is happy in himself, and shall be blessed of\nGod. The meaning of this prophesy of Gospel-times and blessings, is\nthis. Under the Christian dispensation, there shall be a _weekly\nSabbath_ to the end of the world; and blessed is the person who duly\nobserves it.--It is impossible for us to deny the Christian Sabbath,\nif we understand these prophecies of Gospel-times and blessings, in\ntheir plain and natural sense.----It cannot be the meaning of these\nprophecies, that the Jewish Sabbath was to be kept, because we have\nan express account of the abolition of the seventh-day Sabbath. All\nmay be convinced that the seventh day Sabbath is abrogated from Rom.\nxiv. 5 and 6--compared with Col. ii. 16, 17. _One man esteemeth one\nday above another, another esteemeth every day alike. Let every man\nbe fully persuaded in his own mind. He that regardeth the day,\nregardeth it unto the Lord; and he that regardeth not the day, to the\nLord he doth not regard it. He that eateth, eateth to the Lord, for\nhe giveth God thanks, and he that eateth not, to the Lord he eateth\nnot, and giveth God thanks.--Let no man judge you in meat or in\ndrink, or in respect of an holy day, or of the new moon, or of the\nSabbath days which are a shadow of good things to come, but the body\nis Christ._ And Gala. iv. 10, 11. _Ye observe days, and months, and\ntimes, and years, I am afraid of you, lest I have bestowed upon you\nlabour in vain._ In all these three different passages the Apostle\nputs the Jewish or seventh-day Sabbath upon the same footing with the\nrites and ceremonies of that abolished dispensation. Their\nseventh-day Sabbath, their meats and drinks, and laws about clean and\nunclean meats are all put together, and declared to _be shadows of\ngood things to come._ We have the substance, that of which they were\nthe types or shadows. We are not therefore to cleave to the shadows.\nThey cannot be binding on us. We are no more obliged to keep the\nJewish Sabbath, than any of their ceremonial laws and institutions.\nThe ceremonial laws and ordinances are expressly abolished, and\ncalled _rudiments_ of the world. _Wherefore if ye be dead with Christ\nfrom the rudiments of the world: why as though living in the world\nare ye subject to ordinances. Touch not--taste not--handle not: which\nall are to perish in the using, after the commandments and doctrines\nof men? which things indeed have a show of wisdom in will worship and\nhumility, and neglecting the body, not in any honour to the\nsatisfying of the flesh._ The levitical laws or Mosaic rites are\nstiled weak and beggarly Elements, and Christians are forbidden to\nobserve them. _But now after that ye have known God, or rather are\nknown of God, how turn ye again to the weak and beggarly Elements,\nwhereunto ye desire again to be in bondage?_ The whole Jewish\ndispensation is done away. It was but introductory to a more perfect\nsystem. The ceremonial institutions are called _carnal ordinances.\nWhich stood,_ says the Apostle, _only in meats and drinks, and divers\nwashings, and carnal ordinances imposed on them until the time of\nreformation._ The Apostle in all these passages, has referenced only\nto the rites of the ceremonial law. He tells us, as plainly as words\ncan express, that the Jewish dispensation, with all its rites and\nordinances, is abolished. Circumcision--the Passover--the legal\nSacrifices--the observation of the Jewish feasts--their holy\ndays--months--new moons--their Sabbath--their priesthood--their laws\nabout meats and drinks are all done away. These were the weak and\nbeggarly elements, the rudiments of the world, the carnal ordinances,\nof which the Apostle speaks. And the passages of Scripture above\ncited have no reference, not even the remotest, to the\nGospel-dispensation, to the Christian ordinances, or Christian\nSabbath. And to apply those passages to the Gospel institutions,\nbaptism, the Lord's Supper, and the Christian Sabbath, is to pervert\nthem, in the grossest manner. Some, I am sensible, cite these\npassages of holy Writ to prove that no particular day, under the\nGospel, is to be kept as holy time; and no ordinances to be observed.\nThis however is a horrible perversion of them. For the right way to\nunderstand Scripture is to attend to the connexion and subject-matter\nof the discourse. And that St. Paul is only speaking of Jewish days,\nmeats and ordinances, every one may be fully convinced, who will take\nhis Bible and read them. Because we are released from obligations to\nobserve the Jewish Sabbath, and Jewish ordinances, will it therefore\nfollow that we have no Christian Sabbath, or Gospel-ordinances?\nCertainly not. Such a conclusion can be deemed just by no man, till\nhe have resolved to pervert all Scripture, which militates against\nhis own particular tenets.--No person, who is willing to receive his\nprinciples of religion from Scripture, understood in its plain sense,\ncan believe that the Apostle in Rom. xiv. 5, 6 rejects the Christian\nSabbath--when in the whole chapter, he says not a single word about\nthe Christian Sabbath or Christian ordinances.----We proceed to\nobserve--\n\n5thly. That Jesus Christ himself distinguished, by peculiar marks of\nhonour, the _first day_ of the week--the day of his resurrection.\nThat he intended there should be a _weekly Sabbath,_ in his Religion,\nto be observed as holy time, even as long as the world should stand,\nis fairly inferred from his mentioning the Sabbath in the manner we\nfind he did, in the following passages. _And he said unto them, the\nson of man is Lord also of the Sabbath._--But how could he be Lord of\nthe Sabbath, if there were no Sabbath in his Religion, or under the\nGospel-dispensation? _And he said unto them, the Sabbath was made for\nman, and not man for the Sabbath._ How absurd would it be to say, the\n_Sabbath_ was made for man, for his comfort, rest, and moral good, or\nhis benefit, if there were to be no Sabbath from that time to the end\nof the world, or under the Christian dispensation? Speaking of the\ndestruction of Jerusalem, and giving his followers the necessary\nwarnings, directions, and instructions, our Lord says, _But pray ye\nthat your flight be not in the winter, neither on the Sabbath-day._\nBut if there were to be no Sabbath-day under his dispensation, his\nspiritual religion, how comes such a direction as this, from the\nmouth of our Lord? the destruction of Jerusalem was many years, after\nhis resurrection. And he knew when it would be--how long it was to be\nafter his religion had been instituted. And he directs Christians,\nhis disciples to pray that their flight might not be on the Sabbath\nday. Did he mean the Jewish Sabbath? If he intended to have no\nSabbath in his spiritual religion, why did he not say so? Why has he\nnot intimated or given some hint that there was to be no Sabbath\nunder the Gospel. Here was a fit opportunity for telling his\ndisciples, that there was to be no Sabbath under the Gospel. Did he\nforget it? It could not be the Jewish Sabbath, for that was done away.\n\nFurther, none can deny but that he put marks of particular honour on\nthe first _day_ of the week, the day of his resurrection. Why did he\ndo this? Had he not a design or meaning in it? With him, as acting in\nthe character of the only Mediator between God and Man, nothing was\ncontingent or accidental. He was pleased to appear, from time to\ntime, to his Apostles, on the _first_ day of the week. John xx. 19.\n_Then the same day at evening, being the first day of the week, when\nthe doors were shut, where the disciples were assembled for fear of\nthe Jews, came Jesus and stood in the midst, and saith unto them\npeace be unto you._ After seven days more had elapsed, on the next\n_first_ day of the week, he appeared again unto his disciples:--he\nblessed them, and comforted them; verse 26. _After eight days, again,\nhis disciples were within, and Thomas with them: then came Jesus, the\ndoors being shut, and stood in the midst of them, and said peace be\nunto you._ This was the second time he set apart and honoured the\n_first_ day of the week, the day upon which he arose from the dead,\nby meeting with his disciples, comforting and blessing them. Upon the\n_first_ day of the week, he poured out his spirit, in such copious\neffusions, on his Apostles, at Pentecost. That Pentecost was the\n_first_ day of the week, is manifest from Levit. xxiii. 15, 16. On\n_this_ day, all the disciples were of one accord in one place. Acts\nii. 1. To be of one accord in one place is to be there by agreement.\nThey were not there by accident, but by previous appointment. The day\nof Pentecost, as the word signifies, is fifty days after the\nPassover, that is, on the _first_ day of the week. They met to\nperform public worship, and preached. The holy Ghost, in his\nmiraculous powers, was then given to the Apostles, which is called\nbeing _baptized with the holy ghost and with fire._ Moreover, Christ\npoured out his spirit, in the gift of prophesy, most remarkably, on\nhis favorite disciple and Apostle John, on the _first day_ of the\nweek--the _Lord's day,_ Rev. i. 10. Now if we allow that Christ had\nhis design in thus honouring, above all other days, the _first day_\nof the week; we shall be satisfied that he set it apart for religious\npurposes, as _holy_ time, to be observed as a _weekly_ Sabbath, in\nhis dispensation, to the end of the world.----But,\n\n6thly. What proves, beyond all doubt, the institution of the\n_first-day Sabbath,_ is that it was sanctified as a _day_ of public\nworship, by the primitive Churches, under the order of the Apostles.\nThey usually assembled, on that day, for the great purposes of public\nworship, of celebrating the holy Ordinance of the Supper, of prayer,\nof preaching, hearing the word, and singing hymns of praise. They\ncame together, on that _day,_ by the order of the Apostles. For no\nman can suppose that the Apostles would administer the Lord's Supper,\nand preach to them, and attend upon the other acts of public worship,\nif they, that is, the Churches had presumed to meet, without their\norder or direction. Besides, no person of common sense, can imagine\nall this was mere accident--or that the Apostles were rash and heady\nin it--or did what they did, without the mind and spirit of Christ.\nIt was new times with them. They were in a critical situation. Every\nword, every action would be noticed. Enemies were on all sides. They\nwould not, therefore, allowing them to have common prudence and\ndiscretion, proceed one step, without Christ's order and direction,\nwithout the mind of the holy Ghost. And we are safe, and only safe,\nwhen in our religious principles and practices, we are built upon the\nfoundation of the Apostles and prophets, Jesus Christ himself being\nthe chief corner stone. _And upon the FIRST DAY OF THE WEEK, when the\ndisciples came together to break bread, Paul preached unto them._\nHere is our warrant for keeping the _first-day_ Sabbath. Here is a\nplain account of its institution presupposed, and that the Jewish\nSabbath was changed into the Christian Sabbath.--Who, after this, can\ndeny the institution of a Christian Sabbath? Who can, in the face of\nplain scripture, say that the New-Testament knows no _holy_ time--no\n_Lord's day_--No _Sabbath?_ We may as well reject any duty and all\nduty, as to deny and disown the _Lord's day._--Again, works of\ncharity and mercy, are peculiarly works proper to the Sabbath. And in\nall the Apostolic Churches, the charitable contributions were to be\nmade, on the _first day of the week,_ in preference to any other day.\nBut why? plainly, because the Churches were then met together to\nattend public worship. And they were to make their collections on\n_that day_ by order of the Apostles 1 Cor. xvi. 1, 2. _Now concerning\nthe collection for the Saints, as I have given order to the Churches\nof Galatia, so do ye. Upon the first day of the week, let every one\nof you lay by him in store, as God hath prospered him, that there be\nno gatherings when I come._ If then, we say, that all days are _alike\nholy,_ and that no one is to be honoured as _holy,_ in a particular\nmanner, we resist the holy Ghost. Christians were ordered by the\nApostles to keep as holy time, the _first day_ of the week. They were\nCOMMANDED to meet together for public worship. Heb. x. 24, 25. _And\nlet us consider one another to provoke unto love and good works; not\nforsaking the assembling of ourselves together, as the manner of some\nis, but exhorting one another, as so much the more as ye see the day\napproaching._ Upon the _first_ day of the week were they to assemble\nto worship God and honour the Redeemer--to pray--to preach, and to\nhear the word.--The _first day_ of the week is then the Christian\nSabbath, and to be sanctified as such, to the end of the world.\n\n7thly. Another consideration of no small importance to prove that the\n_first day_ of the week is holy time, and was set apart by Christ to\nbe a weekly Sabbath, to the end of the world, is that, in the New\nTestament, it is expressly called the _Lord's day._ Rev. i. 10. _For\nI was in the spirit on the Lord's day._ Very frequently is the\nChristian Sabbath denominated the Lord's day. This is, indeed the New\nTestament-name for the day. With Christians, in the early ages of\nChristianity, it went by this name. And so we now often call it. If\nit be asked, how do we know that the Lord's day means the _first day_\nof the week? Is not God the proprietor of all time? Is not every day\nequally his, and every day a Sabbath? Nothing can be a greater\ndeparture from reason and common sense than to put such questions. It\nmust be clear, as the Sun in the firmament, that St. John designed to\ninform us on what _particular day_ he was favoured with those\nwonderful visions, which are contained in the Apocalypse. But admit\nthat the _Lord's day_ meant any day indifferently, one as much as\nanother, then his calling the day on which he received his visions,\nthe _Lord's day,_ gives us no information at all concerning the day.\nIt would be saying, I received the visions, on the day, I did receive\nthem. The absurdity of this must be perceived by the weakest mental\neye. No man can be so blind, as not to see how ridiculously silly it\nwould have been for the beloved disciple to have talked in this\nmanner. What is intended by the _Lord's day_ is exceedingly obvious.\nWe know perfectly well what is intended by it, as well as we can know\nthe import of any word, in the New Testament, or in any antient\nlanguage. In the first ages of Christianity, the whole Church used\nthis expression, the _Lord's day,_ to denote the _first day_ of the\nweek. In all the writings from the Apostolic times, we find the\nphrase employed to signify the _first day_ of the week. I appeal to\nall the _Christian Fathers_ up to the days of the Apostles; and to\nall men who have ever read any antient Church-history;--or any of the\nearly writers in favour of Christianity, that this is the universal,\ninvariable meaning of the expression the _Lord's day._ The early\nwriters in defence of Christianity, speak of the _Lord's day_ in\nterms of the highest esteem and respect--_as the first of days--the\nbest day--the queen of days._ And the duties and exercises of\npublic worship, they call _LORD'S DAY SOLEMNITIES._ And the very word\ncan import no less, than the first day of the week was set apart by\nour Lord, as his Sabbath--as a day to be kept holy--and as\ndistinguished from all other days--to be sanctified to the end of the\nworld, as it weekly returns, as the Christian Sabbath--a day to be\ndevoted wholly to God and religion, and to be spent in the private\nand public exercises of Religion, except so much of it, as may be\ntaken up in works of necessity and mercy. We say the _Lord's Supper,_\nto distinguish it from our common meals, an ordinance by which his\nsufferings and death are commemorated. We say the _Lord's prayer_: to\ndenote by way of eminence one particular prayer--the prayer which he\ntaught his disciples, and which is an excellent model of prayer. And\nto call every day the _Lord's day_ would be as great an absurdity,\nand abuse of scripture, and of words, as to say that every meal of\nours, from day to day, is the _Lord's Supper_: and every prayer we\noffer to the throne of grace, the Lord's prayer. The Sabbath is God's\nday by way of eminence; and he has put his name upon the _first_ day\nof the week to teach us how to spend it, and what use is to be made\nof it: that it is holy--that it is to be devoted to him--and that we\nmay not do our own work, or find our own pleasure in it.--Where,\nthen, is the person that dares deny the christian Sabbath? That there\nis really therefore such a day, a time set apart, in which to perform\npublic religious duties is very certain from the _first day_ of the\nweek, being called the _Lord's day._\n\n8thly. A further argument, that there is really a _Christian\nSabbath,_ is taken from those passages of scripture, which represent\nthe happiness of heaven as the constant keeping of a Sabbath. Heaven\nis an eternal Sabbath. It is a state of perfect rest, devotion,\nbliss; and holiness. A rest which God hath prepared for his people.\nIt was customary among the Jews to represent future happiness under\nthe idea of a Sabbath, and to expound many of those passages in their\nlaw, where the Sabbath is mentioned as typifying or prefiguring the\nheavenly state. The rest of the Sabbath is an emblem of the rest of\nheaven. The duties of it are to fit us for the employment of heaven.\nThe worship of it, is to prepare us for the exalted services of the\ntemple above, where there will not be one cold heart--one false\nworshipper--one dissenting voice. _There remaineth therefore a rest\nfor the people of God,_ a keeping of a Sabbath. But where would be\nthe propriety of representing heavenly happiness, as an eternal\nSabbatism--an eternal rest, if there were no Sabbaths to be observed\non earth by Christians? None can suppose that the joys of a blessed\nimmortality would be represented by an old abrogated Jewish rite. But\nif there be no Sabbath under the Gospel, or day of sacred rest WEEKLY\nto be observed, they are so represented. And to say that under the\nNew-Testament every day is a Sabbath, is to assert not only what is\nvery unreasonable, but to confound language; and to affirm what is\naltogether contradictory to the whole New-Testament.\n\n9thly. The last argument, which will be urged to prove the reality of\na Christian Sabbath, is that the whole Christian Church, with very\nfew exceptions, have kept the _first day_ of the week, as holy time.\nHowever differing in other things; and they have differed very widely\non many important points, still the different communions of God's\npeople, from age to age, since the time of the Apostles, have been\nintirely agreed in this, that there is a _weekly_ Sabbath under the\nGospel dispensation, to be kept holy unto the Lord, and to be devoted\nto religious worship. This must satisfy every candid mind which has\nno prejudice, that the spiritual religion of Jesus Christ hath a\n_holy Sabbath,_ even were there no old-Testament-Sabbath, or were the\nfourth commandment expunged from the decalogue. That the fourth\ncommandment is of perpetual obligation, and never was abolished has\nbeen the common belief; and is founded on arguments, which can never\nbe overthrown. Men may cavil at and object against them. But it is\none thing to cavil at, and another fairly to answer an argument. It\nis one of the ten commandments. And we may as well take away any\nother of them, or all of them, as this. It is of a moral nature. And\nwhat is of a moral nature is of perpetual obligation. It was, with\nthe rest, given by God himself from Mount Sinai amidst thunder and\nlightning, fire and smoke. Moses, in all his directions to the people\nof Israel, speaks of it in terms of the highest respect, as a branch\nof the moral law.--The prophets, all place it upon a level with other\nparts of the laws of virtue, and duties of morality. And it would be\nexceedingly improper to insert a merely ceremonial or temporary law,\nin the list of precepts universally allowed to be moral--and of\nperpetual obligation, and to speak of them all as THE LAW--the MORAL\nLAW of the ten commandments. Thus evident is it that the fourth\ncommandment is not to be erased from the ten. And the substance or\nessence of it, which is, that the seventh part of time is to be kept\nholy unto God, hath been in all the ages of the Christian Church\nstrenuously maintained. In all countries, where the Gospel hath been\npublished, we find from ecclesiastical history, that all Christians,\neven from the times of the Apostles, a few excepted, have observed\nthe _first-day_-Sabbath. That this is fact, may be adduced as proofs,\nall the writings which speak of the doctrines and practices of the\nChurch, of the _first--second--and third_ centuries. This will not be\ndenied. It is asked, then, what reason can be assigned why, in the\nprimitive purity of the Christian Religion, the _first_ day of the\nweek was observed as the Christian Sabbath? How could this be, if it\nwere not an order of the Apostles--if Jesus Christ instituted no\nSabbath? For an ORDER of his Apostles is equivalent to his own\nEXPRESS institution. Is it supposable that any ambitious and aspiring\nChristians would, in the times next to the Apostles, set apart one\nday of the week as a Sabbath? Would they venture upon such an\nusurpation? And, before Christianity was corrupted by designing men,\nis it possible that the _first day_ of the week should be\n_universally_ kept as holy time, had not the inspired Apostles set\nthe example? If there had been no Apostolic practice and example in\nthis case, if the Gospel knew nothing of such a day, as we call the\nChristian Sabbath, the first observers of it were introducing an\ninnovation--an important innovation. And could the innovation\nuniversally be adopted? And no one be found to object against it; or\nto raise a cry against such a piece of will-worship; no tongue, in\nthe strains of pious eloquence to bear testimony against it--no pen\nbe drawn to transmit to posterity a conscientious protest? Can any\nreasonable person believe this? But it may be asked, did not many\n_innovations,_ and _superstitious rites creep_ into the Christian\nsystem _gradually, imperceptibly_--and _without opposition?_ Were not\nthe abominations of the Romish Church, brought in in this manner? And\ndid not some of these _infallible Fathers,_ in the papal chair,\nordain the Sabbath; as they did innumerable feast, and fast-days?\nCertainly not, for the _first day_ of the week was observed as a\n_weekly_ Sabbath, six hundred years, before Antichrist arose:\nobserved in all countries, where the Gospel was known: among all\ndenominations: universally even in the age next to the Apostles. This\ncannot be said of any _innovations_ which were ever made.--We then\ncome to this conclusion, that the _first day_ of the week has been\nobserved, as the Christian Sabbath, ever since the VERY DAY in which\nChrist arose from the dead--in all ages--in all countries--in all\ncommunions, a few only excepted. A mere handful of professing\nChristians, held to the seventh-day or Jewish Sabbath, and from that\nsingularity are called seventh-day-baptists. Here and there one\nlikewise in one place or another, have called in question the\n_morality_ of the Sabbath.--Can it be possible for any one to believe\nthat the whole christian world, even in the days of the Apostles, and\nin the purest times, during the long period of seventeen hundred\nyears, have been in so gross and abominable an Error, as keeping the\n_first day_ of the week as holy time, if the Gospel be a stranger to\nany such institution, as the Christian Sabbath?--When I use the terms\nGROSS AND ABOMINABLE ERROR, I do not use too strong terms. For a most\ngross and abominable Error it is, indeed, if there be no institution\nof the _first day_ Sabbath in the Christian Religion, or what is\ntantamount to it. We are, in this case, guilty of will-worship--of\nsuperstition--of instituting in Christ's kingdom a day for religious\nworship, unknown to the AUTHOR of our salvation. Vilely presumptuous\nshould we be to do this. Did I believe that Jesus Christ had no\nSabbath day in his Gospel, I should shudder with horror to look back\non the long period of seventeen hundred years, and see almost the\nwhole christian world, in all countries, of all communions, and in\nthe purest times in the Apostle's days, plunged into so great and\ndreadful an Error--guilty of making laws in Christ's kingdom--of\nusurping his kingly office--and of tearing from him, his\nsceptre.----Besides all this, how often hath a gracious and merciful\nGod, blessed the Christian Sabbath: poured out, in rich abundance,\nhis sanctifying spirit, on his worshipping Assemblies: comforted,\nenlightened--instructed--and animated those, who have conscientiously\nobserved the Sabbath? But if it be not a day of his own appointment,\nwould it not be countenancing human inventions and innovations in\nReligion, so often to have displayed his power and grace on that\nday--so often to have blessed it for the consolation of his people,\nand their edification?--_It hath indeed been one of the chief means_\nof preserving Religion in the world to this day.\n\nI have now finished the argument in favour of the institution of the\nChristian Sabbath. And that you, my hearers, may feel that\nconviction, which it ought to produce, and that justice may be done\nto it, I will very concisely recapitulate what has been illustrated,\nand present it to you in one view. The supreme Being, at the close of\nCreation, in his infinite wisdom and goodness, set apart for\nreligious purposes, a seventh portion of time. And the day thus\nsanctified and blessed, and which some suppose was the first day of\nthe week, but I conceive not upon sufficient grounds, was most\nprobably observed, from Adam to Moses. The original institution of\nthe Sabbath was renewed by Moses, ratified by the fourth commandment,\nand observed most strictly by the antient Church of God from Moses to\nChrist. A greater obligation lies upon Christians to keep a weekly\nSabbath in memory of the work of Redemption, than on the Israelites\nto keep one in memory of their deliverance from slavery and\noppression in Egypt. We are expressly told, in prophesy, that a\nSabbath was to be observed in Gospel times. The Jewish Sabbath was\nabolished, or the seventh day Sabbath was changed into the Christian\nor first day Sabbath. Jesus Christ distinguished, with peculiar marks\nof honor, the first day of the week, the day of his\nresurrection.--The first day of the week was sanctified, as a day of\npublic worship, by the primitive Churches under the order of the\nApostles.--The first day of the week is expressly called, in the\nNew-Testament, the _Lord's day,_ the common appellation of the\nChristian Sabbath. The happiness of heaven is represented, as the\nconstant keeping of a Sabbath.--The law of the Sabbath, is a moral\nlaw, and as such perpetually binding. The whole Christian Church,\nfrom the days of the Apostles, have, a few only excepted, kept the\nfirst day of the week as holy time. God hath, from age to age,\nblessed the Sabbath, or first day of the week, by the communications\nof his grace and spirit on that day. No men or body of men could\nappoint a day for public worship, without usurping in Christ's\nkingdom, to be weekly observed as a Sabbath.--No human appointments\nor inventions are admissible in the Christian dispensation--and the\nChristian Sabbath has been one of the principal means of preserving,\nin the world, to this day our holy religion.--These are the reasons\nwhy all Christians are to observe, as holy time, the first day of the\nweek. These reasons appear to me abundantly sufficient to justify us\nin the religious observation of the Christian Sabbath, as it is\nusually called, and have done so to thousands of pious Christians and\nMinisters much wiser and better than myself, even to almost the WHOLE\nCHRISTIAN WORLD. That man who denies what, all the wise and good,\ngreat and learned--all Christians in all ages, deem sacred, and fully\ncontained in the holy scriptures, had need to look well to his\narguments. He ought, in all modesty and diffidence, to ask himself,\n\"who--and what am I, that I should rise up against, and condemn the\nWHOLE CHRISTIAN WORLD, a few only excepted?\"\n\nPerhaps it may not be improper here, to pay a moment's attention to a\nquestion which has been sometimes asked, as an objection to the\nChristian Sabbath: it is this, why have we not an _express_ and\n_formal_ account of the abolition of the seventh-day or Jewish\nSabbath, and the institution of the Christian or first day Sabbath in\nthe room of it? In a point of such acknowledged importance, would it\nnot be reasonable to expect some very express and minute instruction?\nIt would be sufficient to reply, who are we, that we should undertake\nto say how minutely or expressly a point should be revealed; or that\nwe should dictate to infinite Wisdom what kind of information to give\nus? But it is apprehended there are very obvious reasons why we have\nnot a minute and explicit account of the change of the Jewish into\nthe Christian Sabbath. Every thing in the Gospel dispensation is\ngradually opened. Consideration is had to the weaknesses and\nprejudices of the Jews. Christ, with admirable wisdom, adapted his\ninstructions to the minds of his hearers: opening one thing after\nanother, in a happy succession, as they could bear it, or comprehend\nhim. So did his Apostles. And they followed a perfect example. It is\nsufficient, entirely so, if, in the end, we have COMPLETE and FULL\ninstruction. And that we have on the subject before us, I trust is\nclearly proved by the foregoing reasoning.\n\nHaving finished what I intended on this important subject, I shall\nmake the application, in the words of a late amiable writer--\"If,\"\nsays he, addressing himself to people on their abuse of the Sabbath,\n\"you will proceed in profaning it, give me leave to say you will be\nmore inexcusable than ever. You are answerable to God for your\ncontempt of his institutions, and all the injury you hereby do, to\nyour own souls, to the souls of others, and to the credit and\ninterest of Religion.\" May I not hope, some of you are resolved,\nnever more to abuse or mis-spend sacred time? that you and your\nhouses will more carefully sanctify the Sabbath, and more steadily\nserve the Lord? Give me leave to add one general remark on the whole\nsubject of Sabbath-Sanctification. In order to judge of the character\nof my acquaintance, and their real state towards God, I have always\nobserved and enquired, _how they kept the Sabbath._ I look upon the\nreligious observation of it, as a good proof of their piety; and a\nneglect of it, as a melancholy proof, that they are insincere in\nheart, whatever they may profess; and by taking in the whole of their\nconduct, as far as it hath come to my knowledge, I think I have not\nbeen deceived in my sentiments concerning them. Those that have most\nstrictly observed the Sabbath, have been in other respects, _the best\nChristians_: those that have been careless herein, have shown by\nother instances in their behaviour, that they have not _had the root\nof the matter in them._ So that upon the whole, I must be of the same\nmind, with that pious Divine, Mr. Bolton, \"it is a thousand to one\nthat a strict observer of the Lord's day is sincere towards God; and\nas great odds that a Sabbath-breaker, however he may deceive himself,\nis a _hypocrite._\"--I conclude this discourse and subject with the\nwords of Nehemiah, after he had described his zealous attempts to\npromote the sanctification of the Sabbath, _Remember me, O my God,\nconcerning this also, and spare me according to the greatness of thy\nmercy._ AMEN.\n\n\n\nDISCOURSE XVII.\n\n----------\n\nThe Parable of the Tares.\n\nMATTHEW xiii. 24-31.\n\n_Another Parable put he forth unto them, saying, the kingdom of\nheaven is likened unto a man which sowed good seed in his field, but\nwhile men slept, his enemy came and sowed tares among the wheat, and\nwent his way. But when the blade was sprung up and brought forth\nfruit, then appeared the Tares also. So the Servants of the\nhouseholder, came and said unto him, sir, didst thou not sow good\nseed in thy field, from whence then hath it Tares? And he said unto\nthem an enemy hath done this. The servants said unto him, wilt thou\nthen we go and gather them up? But he said, nay; lest while ye gather\nup the tares, ye root up also the wheat with them. Let both grow\ntogether until the harvest: and in the time of the harvest, I will\nsay to the reapers; gather ye together first the Tares, and bind them\nin bundles to burn them, but gather the wheat into my barn._\n\nThere was something, in the manner in which our blessed Saviour\ntaught his hearers, peculiarly pleasing and inimitably beautiful.\nBeing the great prophet in his church, he reveals unto us the will of\nGod for our Salvation, not only in a clear, but in the fittest\nmanner. He spake as never man did, not only as the Religion which he\npreached was more heavenly and divine, than the world was ever before\nmade acquainted with, but as the power and force with which he spake\nexceeded all that is human. _And it came to pass when Jesus had ended\nthese sayings, the people were astonished at his doctrine. For he\ntaught them as one having authority, and not as the scribes._ His\naddress was no doubt the perfection of propriety. His words were not\ncalculated by any splendor to create surprise, but, being well chosen\nand plain, were adapted to carry conviction to the conscience, and to\nmove the heart. He had, as is very apparent and is generally\nremarked, an admirable talent at moralizing and spiritualizing upon\nincidents and objects around him. And he did it, not with the formal\nairs of affectation, or appearing to invite others to take notice of\nhis superiour sanctity--or to come and see how good he was. It was\nperfectly easy for him to converse on divine subjects. Whenever a fit\nopportunity or occasion offered to diffuse religious instruction, he\nfailed not to embrace it. And when he undertook to illustrate any\ndivine truth or doctrine, he seemed to be at home, and in his\nelement--about his proper work and business. He showed that he was a\nteacher come from God by the heavenly truths which he delivered, as\nwell as miracles which he wrought. He opened the nature of his\nkingdom, and of the Gospel by natural and easy similitudes. His\nParables are well chosen and happily expressed. They will indeed bear\nthe closest and most critical examination. They have been admired by\nthe best judges, and will be admired as long as there shall be\ngenius, learning, or taste in the world.\n\nThe greatest scholars have been the most pleased. And, the fact is,\nthe Religion which he taught would be worthy of the attention of all,\nwere it considered in no other view than as a friend to peace,\nliterature, and civil happiness. For it can never long consist with\nbarbarism and general ignorance among a people. Ignorance is so far\nfrom being the parent of Christian devotion, that when very great, it\ntotally destroys it. The bitter and implacable foes, therefore, of\nthe Christian Religion, who with its utter extirpation from the\nearth, and exert themselves mightily to accomplish their wish by\nimpious scoffs and low raillery, will never be able to succeed, till\nthey have banished learning. There may be superstition, where science\nis gone, but no true Religion. And the more ignorant and uninformed a\npeople, there will superstition reign in horrors proportionally\ngreater.\n\nThe Chapter, out of which our text is taken, is full of the most\njudicious and instructive Parables or similitudes.--There is no other\nChapter in the New Testament, so filled up with them; this being\naltogether composed of them. It contains eight in number--that of the\nSower and his seed, which our Lord himself at the desire of his\ndisciples expounds;--that of the Tares, which he likewise\nexplains;--that of the grain of mustard seed;--that of the leaven put\ninto meal;--that of the treasure hid in the field;--that of the\nmerchant-man seeking goodly pearls;--and that of the net which was\ncast into the Sea, and gathered of every kind.----Our Saviour\nretiring from the house in which he was, went to the side of the Sea\nof Tiberias, which lay near his own Country. Great multitudes were\ncollected about him to hear his doctrine and learn his character.\nThey pressed so near him, that he thought it most convenient to enter\ninto a ship, which lay there, that he might be in better\ncircumstances to address the mixed multitude, which stood on the\nshore, and who were all attention to every word which he spake to\nthem. He, as a wise instructor, adapted his discourse to their\nseveral capacities and employments. Some of them, probably, were\nhusbandmen, others merchants, and others fishermen. He taught them,\nheavenly doctrines, by taking Parables from their respective\noccupations, or from those things, with which they could not be but\nmost intimately and familiarly acquainted.----Parables are\nrepresentations or similitudes taken from objects of sense, which are\nplain and obvious, to illustrate and impress upon the mind, things\nspiritual and divine. And commonly there is one _leading idea,_ which\nthe speaker or writer has in view, to explain and enforce. The\ncircumstances in the Parable are to be accommodated to this _one_ or\n_principal thought._ If we could rightly understand our Lord's\nParables, we must not lose sight of the remark now made. Infinite\nmischief has been done to religion by compelling every small or\nminute circumstance of a parable to speak forth a distinct idea, or\ndoctrine.----\n\nIn the subsequent discourse, my intention is to expound the Parable\nof the tares, or to make some observations upon it, of a practical\nnature, and such as, it is apprehended, are just.\n\nThe word _Tares_ signifies any noxious and hurtful weeds or plants,\nwhich spring up among, or mingle with the rich and precious grain,\nand not any one particular or distinct weed, or poisonous plant to\nthe exclusion of all others. All know how detrimental to the Crop\nsuch weeds or poisonous plants are. They take away nourishment from\nthe precious grain, and render it less vigorous while it grows. They\ndiminish the harvest in proportion to their number and strength.\nAccordingly they are a nuisance in the field, grieve the heart, and\nin the same measure as they prevail, cut off the hopes of the\nhusbandman. And the more fertile the soil, the more luxuriant will be\ntheir growth. They make the labour, which hath been bestowed upon the\nfield, of none effect. And it is always with deep regret, that man\nbeholds lost labour, or unsucceeded exertions.\n\nIn the Parable of the Tares now before us, we have several truths of\nvery great importance to us both as individuals, and as collected\ninto a Church-State, as minister and people, speaker and hearer.----\n\n_In the first place,_ in the kingdom of heaven, in this Parable, is\nthe Gospel preached, or the dispensation of the doctrines of\nReligion.--The state of things under the Gospel is very often, in the\nstile of our Lord, called his kingdom, or the kingdom of heaven, it\nis presumed no arguments will be needful to prove that the kingdom of\nheaven here means the State of things under the Gospel-dispensation.\nThis, it is well known, is the common meaning of the expression. In\nthe primitive Apostolic times Christianity had two names of nearly\nthe same import, _the kingdom of God--and the kingdom of heaven._\nThese two phrases were brought into common use by John the Baptist,\nwho came to introduce the Messiah, under the signature, _of the voice\nof one crying in the wilderness, prepare ye the way of the Lord.--In\nthose days came John the Baptist preaching in the wilderness of\nJudea, and saying, repent ye, for the kingdom of heaven is at hand._\nHe took the phrase from the following passage in the prophesy of\nDaniel. _And in the days of these kings shall the God of heaven set\nup a kingdom, which shall never be destroyed: and the kingdom shall\nnot be left to other people, but it shall break in pieces, and\nconsume all these kingdoms, and it shall stand forever._ There is an\nobvious propriety in calling the State of things under the\nGospel-dispensation _the kingdom of God._ It is from him as the\noriginal source. It aims at his glory ultimately in all its parts.\nWhen finished, it will be given up to him, and HE will be all and in\nall. He, from all Eternity by his unsearchable wisdom, devised the\nillustrious plan of salvation which it contains. He from motives of\noverflowing goodness reveals it. He by his power will make it\nsuccessful. His son, the Messiah, is the prime Minister in it. His\nspirit sanctifies, and gathers subjects into it.--_Inward Religion_\nis also happily described by the name of the _kingdom of God._ It is\nGod's kingdom in the soul: is heavenly in its nature: is heavenly in\nits tendency--and will issue in all the riches of heavenly glory. It\ncomes down from God, in a very important sense, for it is the wisdom\nthat is from above; and is therefore a divine principle, and when\ncompleted, it will terminate in God, in the enjoyment and beatific\nvision of him, who is the sum of all existence and blessedness.\n\n_The sower of the seed_ is our Lord himself, and those, who are in\nall the ages of his Religion or Gospel kingdom, commissioned and\nemployed by him. _The seed sowed_ is the word of the kingdom. During\nour Saviour's personal Ministry, he was assiduous and active in his\ndivine work, patient and persevering under all discouragements and\nwant of success. Herein he was a perfect pattern to all the servants\nof his household, who are called to minister in holy things, or to\nsow the seed of the word. That he has ministering servants, and that\nit is his will there should be, to sow the seed of the word, and to\ndispense holy ordinances, is as plain as any one principle of his\nReligion, and cannot be disputed by any, if they would be\nself-consistent, who seriously believe in divine Revelation. While\nour Lord was performing his own personal Ministry, he met with great\nand unjust opposition. He was reviled and abused by those, whom he\ncame to save, whose good he sought with attentive care, and to whom\nhe displayed all the sweetness of a tender and benevolent mind. Very\noften, indeed, he saw the seed sowed without the desired fruit, and\nall his exertions to render man happy, repaid with cruel ingratitude.\nBut he went on with his work, as a divine Teacher, with a fortitude,\nwhich we cannot help admiring, and which ought to be continually in\nour eye, as an object of imitation.--_He that soweth the good seed is\nthe son of man._\n\n_In the next place,_ another observation upon the Parable of the\nTares, is that we can have no PURE CHURCH on Earth. It is not\nnecessary for a Church, in order to be the true Church of Christ, to\nbe _pure._ If so, we could never have a true Church, for there never\nwas a _pure_ one yet, nor ever will be, as long as man is imperfect\nand unable to lift up the veil, and see what is in the heart,\ninfallibly. There will always be Tares among the wheat, false among\ntrue professors--the hypocritical among the sincere, the vile with\nthe precious. The field where the seed is sowed is the world: the\ngood seed are the Children of the kingdom, but the Tares are then\nChildren of the wicked one. By a _pure_ Church is meant a collection\nof real Saints without one hypocrite, or false-hearted professor. The\ninvisible Church which Christ, at the last day, will present in\ntriumph to his Father, will be _pure_ or spotless, in the highest\nsense; there will be no hypocrites in it, or any remains of sin.\nSpeaking of this true invisible Church, says the Apostle, _that he\nmight sanctify and cleanse it, with the washing of water by the word,\nthat he might present it, unto himself a glorious Church, not having\nspot or wrinkle, or any such thing; but that it should be holy and\nwithout blemish._ Nothing unclean or impure can be admitted into the\nNew-Jerusalem or Church of the first born, whose names are written in\nthe Lamb's book of life. _And there shall in no wise enter into it\nany thing that defileth, neither whatsoever worketh abomination, or\nmaketh a lie: but they which are written in the Lamb's book of\nlife._ An unanswerable proof against the notion of a _pure_\nChurch, is that none can know the heart. It is deceitful above all\nthings and desperately wicked, who can know it? It is one of the\nprerogatives of the omniscient God to look into the hidden mysteries\nof the heart. Before him all things are open. The darkness and the\nlight are both alike with him. His eye pervades the whole immensity\nof space. It can penetrate the thickest veil of hypocrisy. No fair\ndisguises can screen us from his all-seeing view. _All the ways of a\nman are right in his own eyes, but the Lord weigheth the spirits._ He\nsearches the heart, and tries the reins of the Children of men.\nBefore we can have a _pure_ Church, we must not only know our own\nhearts, so as never to be deceived or mistaken about them; but we\nmust likewise know the hearts of others. But the Psalmist exclaims,\n_who can know his errors, cleanse thou me from secret faults._ And he\nprefers to his Maker the following petition: _Search, me O God, and\nknow my heart: try me, and know my thoughts. And see if there be any\nwicked way in me, and lead me in the way everlasting._ In order to\nhave a _pure_ Church, those who admit persons to Church order and\nprivileges, must have the power of _discerning spirits,_ or they\ncannot shut the door against hypocrites and deceivers. But this power\nnone have. It was peculiar to the Apostles, and to them only upon\nsome special occasions. For Peter when he baptized Simon the\nSorcerer, believed him to be sincere. He knew not the baseness and\nperfidy of his heart. None of the Apostolic Churches were _pure_ in\nthe sense now under consideration, designing and hollow-hearted men\nthere always will be, among the sincere, as a trial of their\ngraces--of their faith, patience, and meekness. There was a Judas\namong the Apostles. One traitor was found even in our Lord's own\nselect family. He professed no doubt, as much zeal and love to his\nMaster, as the rest of the disciples. His other fellow disciples, who\nwere with him all the time, never once suspected his sincerity. So\nartfully did he assume the appearance of a friend to the cause, in\nwhich they were all embarked. But yet he was all the while insincere.\nHe became an Apostate from the truth, and betrayed his Master with\nthe token of friendship. His name is odious. And has come down to us,\nloaded with infamy. And it will still descend as an epithet of the\nmost finished treachery.\n\nHow unreasonable then to look for perfection in any, or a _pure_\nChurch! Untold mischief has been done to Religion by the pretenders\nto a _pure_ Church. They usually divide and break up the peace of\nChurches. Censoriousness occupies the place of Charity. Meekness,\nhumility, condescension, and brotherly love fall before a mad and\nintemperate zeal, self-confidence, ignorance, and high pretensions to\nsuperior sanctity.\n\nThough no _pure_ Church is to be seen on earth, and the idea of it,\nbe a vain and delusive one, yet all the real friends of the Gospel\nought to strive to have the greatest purity in doctrines--in\nworship--in discipline, in ordinances, and conduct. That Church is\nthe purest, which is the most scriptural in its doctrines, ordinances\nand worship, discipline, and manners. Churches should take the\ngreatest care to be built upon the only foundation, the order and\nfaith of the Gospel, rejecting all human inventions and traditions,\nhaving the word of God for their only rule of faith and practice.\n\nHow happy would it be, if we have no Tares to defile and dishonour\nthe cause of God, and to injure the precious grain! They often spring\nup, where good seed had been sown and where least expected. Every\nthing on earth is changing. Misfortunes and evils arise from\nquarters, where comfort and happiness were most looked for. While we\ndeplore the mutability of all human things, we may learn the most\nuseful lessons; and one of the most useful is the folly of trusting\nour own hearts, or the stability of others. Tares are sowed in the\nfield. _In the parable of the sower,_ the seed means the doctrines of\nthe Gospel. _In the Parable of the Tares,_ the seed sown seems to\nmean pious and upright members of the Gospel-kingdom; or _secondly,_\ntruth, as truth is instrumental in saving and enlightening the soul.\nThe _Tares,_ mean then, not hypocrites only, but errors, heresies,\nand divisions among the professing people of God. One of the clearest\nproofs of human depravity is the proneness of man to wander into the\nwilderness of error and delusion. Though conscience and reason be on\nthe side of what is right and just in doctrine and practice, yet the\ncorrupt passions or evil dispositions of the heart lead to all that\nis wrong. The good man drops tears of grief over abounding errors and\nimmoralities--the want of union, of charity--of peace in the Church\nof God. We do not see eye to eye. Before there will be a full\nuniformity of opinions on the doctrines of Religion, we must wait\ntill the openings of celestial day, when that which is in part shall\nbe done away, and that which is perfect is come. But it is\nexceedingly comfortable to think, however many tares there are in the\nChurch here below, there will be none in the Church above in heaven.\nNo enemy will gain entrance there, to sow them. In the Church\ntriumphant will be no tares, or errors, or evils. In its harmony\nthere will be no interruption. In its doctrines, no dissent. In its\nworship no coldness. And in its peace no end. But here in the Church\nmilitant, there will be hatred, variance, strife, hypocrisy, and\nerrors. Tares will infest the field. And it is worthy of particular\nnotice, they are always sowed by an enemy, open or concealed. _But\nwhile men slept, his enemy came and sowed Tares among the wheat, and\nwent his way. The enemy that sowed them,_ says our Saviour, is the\nDevil: He does it by his agents. In the original it is an _envious\nman_: one who hates Religion; and the order and peace, purity and\nharmony of the Church; one who hates Christ and his ordinances and\ndoctrines, and wishes to make mischief and spread confusion. _The\nenemy comes into the field_ and is active and zealous to _sow Tares,_\nwhat may corrupt and poison, the grain, or hurt the harvest. _The\nenemy_ is sly and concealed in doing his mischief--he came in the\nnight, _while men slept, sowed his Tares, and went away._ The\nservants are astonished when, in process of time, they discover the\nevil. _But when the blade sprung up, and brought forth fruit, then\nappeared the Tares also._ In nature's soil evil seed soon springs up.\nAnd so it does when sown in the garden of the Lord.--False doctrines\nor errors soon spread, being agreeable to the vicious inclinations of\nthe heart.--Often what is most pleasing and promising at first turns\nout, to our great mortification, far otherwise. When we hoped for a\nplentiful harvest, and the ground was highly cultivated, _tares\nappeared also._ This teaches us to rest our hope in him, who changes\nnot; and whose favour is life. How artful is the enemy of our souls,\nand of the peace and welfare of the Gospel-kingdom! He is full of\ndevices--of subtle devices. And his instruments and agent to carry on\nhis designs, are usually chosen with skill.\n\n_In the third place,_ We notice in this parable of the Tares, the\ngreat tenderness and care of the Householder for the precious grain.\nA rash proposal was made by his servants to go and gather up the\nTares. They were honest in this proposal, and doubtless viewed it\nbest to root out the Tares immediately. But though the proposal were\nwell meant, yet it was mis-timed. We admire the honesty and\nfaithfulness of the servants. But they could not perform what they\nwere willing to undertake. It is impossible to keep hypocrites, false\nprofessors, pretended friends, errors and heresies--delusions and\nfalse religions, visions and impulses from mingling with the Children\nof the kingdom, or to prevent the tares from being among the wheat.\n_So the servants of the householder came and said unto him, Sir,\ndidst thou not sow good seed in thy field, from whence hath it Tares?\nHe said unto them an enemy hath done this. The servants said unto\nhim, wilt thou, then, that we go and gather them up? But he said,\nnay; lest while ye gather up the tares, ye root up also the wheat\nwith them._ Thus wonderful is the tenderness of Christ for the pious\nand upright. He dearly values his friends and the truth. He will\npreserve and bless them, and in due time own it. He always had his\nChurch in the world, and always will have. The gates of hell shall\nnot prevail against it--No antient or modern heresy or superstition\nshall destroy it. They may injure it. They may exceedingly distress\nand persecute it. But no weapon formed against Zion however much at\npresent it may, shall eventually prosper. There is no enchantment\nagainst Israel, or divination against Jacob. Error may come in like a\nflood--the love of many may wax cold, and infidelity may diffuse, far\nand wide, its poison.--But the cause of God will live and remain, in\nspite of all persecution or opposition from Earth or hell. The wheat\nmust not be rooted up. Jesus Christ will protect and defend his true\nChurch, in the darkest times. If tares be sown while men sleep, they\nshall not be permitted to destroy the valuable grain. \"While\nMinisters, while Magistrates, while Parents,\" says one, \"sleep, the\nenemy sows tares.\"\n\n_In the fourth place,_ another observation which I shall make upon\nthe Parable before us, is that a period of separation between _the\ntares and the wheat_ is fixed by our Lord. Here he gives to all his\npeople, in all ages and places, most needful and excellent\ninstruction and counsel, in their Church state. A rule is here laid\nbefore them of prudence, meekness, and wisdom. No rash expedients\nhave his countenance. No undue severity is admissible by him. As he\nwas all meekness and benevolence himself, so he presses, with all the\nweight of his authority and ardour of persuasion, the same temper\nupon all his disciples. They are to be meek and lowly in heart as he\nwas. _Judge not,_ says he, _that ye be not judged._--Be more ready to\ntake the beam out of your own eye, than the mote out of your\nneighbour's eye. Let a bitter censorious spirit never be exercised.\nCondescension, forbearance, humility and meekness are the temper of\nthe Gospel. But we are not to be indifferent about truth, and duty.\nWe are to _hold fast_ the form of _sound words,_ the Apostles'\ndoctrines;--and to _contend earnestly_ for the faith once delivered\nto the Saints:--to be firm and courageous in our Lord's work. But we\nare not to go and gather up the tares to the danger of the\nwheat--both must stand till the harvest. A day is appointed, in which\nexact justice shall be distributed, and a perfect discrimination will\nbe made of characters and principles. The day is that of the harvest.\nAnd the harvest is the end of the world. _Let both grow together\nuntil the harvest. And in the time of the harvest I will say to the\nreapers, gather ye together first the tares, and bind them in bundles\nto burn them, but gather the wheat into my barn. The harvest is the\nend of the world: the reapers are the angels. As therefore the tares\nare gathered and burnt in the fire: so shall it be in the end of the\nworld. The son of man shall send forth his angels, and they shall\ngather out of his kingdom all things that offend, and them which do\niniquity! and shall cast them into a furnace of fire, there shall be\nwailing and gnashing of teeth. Then shall the righteous shine forth\nas the sun in the kingdom of their Father._ There is an inimitable\nbeauty and grandeur in this account of the end of the righteous and\nwicked, in the day of judgment.\n\nOur blessed Saviour, so much disregarded by impious men--some denying\nhis divinity--some his humanity--some his doctrines--some his\nspirit--and some his ordinances, will preside in that awful\nsolemnity. Angels will be his attendants. They will be employed as\nagents in carrying on the important transactions of that day. The\njudge will appear in all the majesty of God. For he will come in the\nglory of his Father, with the holy angels. All things will be brought\nto light. The hidden things of dishonesty will be in open day. Such\nforms of guilt will be revealed, as shall strike horror into the\nmind. Clouded characters will clear up. The rotten hearts of false\nprofessors will be seen--Errors will be unmasked--and all characters\npass in review. A full and perfect separation will be made by him\nwhose eyes are as a flame of fire. We cannot make the separation\nbetween the tares and the wheat. It must be left with him, who is the\nhead of the Church, to dispose of all, according to their works.--And\nhe shall render unto every man according to his works.----\n\n_The last observation_ to be made on this Parable, is the different\nfate of the _tares and wheat_; the righteous and wicked. Truth and\nduty will be at last triumphant, and honoured with a glorious reward.\nError and all evil will be frowned upon and rejected. Nothing but\nVirtue will, in the final result of things, be recompensed. All vice,\nin all its multiplied forms, will be condemned. With the wicked there\nshall be weeping and wailing forever. They must be cast into a\nfurnace of fire. They will be rendered as miserable as they have made\nthemselves sinful. The more vile the more miserable. The greater\ntheir turpitude of heart and the more their sins of life, the heavier\nwill be their condemnation. All things that offend, and that work\niniquity shall be gathered out of the kingdom of Christ. The angels\nwill be honoured with the office of making the final separation. And\nthe righteous will be rewarded forever, and the wicked will be\npunished forever. Our Lord solemnly affirms this. And we may believe\nhim with all possible safety. The wheat shall be gathered into the\nbarn, and the tares be burnt with fire--be always miserable. _The son\nof man shall send forth his angels, and they shall gather out of his\nkingdom ALL THINGS THAT OFFEND, and which do iniquity and shall cast\nthem into a furnace of fire: there shall be wailing and gnashing of\nteeth_--strong expressions to denote remorse and anguish. _Then shall\nthe righteous shine forever as the sun in the kingdom of their\nFather._ That there will be as wide a difference in the situation of\npersons, in another world, as there is in their moral characters in\nthis, is altogether consonant to the dictates of sober reason, and is\nclearly affirmed in the following words, _Whose fan is in his hand,\nand he will thoroughly purge his floor, and gather his wheat into his\ngarner. But he will burn up the chaff with unquenchable fire._ If\nsuch language as this can be explained away, so as to get rid of the\ndoctrine of the perpetuity of future misery; any could, which might\nbe used. Besides, it is perfectly consistent with reason, that a\ndiscrimination should be eternally made, between Virtue and Vice,\nright and wrong, between the precious and vile. If there should not,\nit would infringe upon all our ideas of justice. It is, of course,\nunreasonable to imagine there will not be such a discrimination. The\njudge of all the earth will do, all that is right to be done; and\nnothing but what is so. The wicked, therefore, will go away into\neverlasting punishment, but the righteous into life eternal.--Can any\nthing be more absurd in itself, or contrary to reason and nature, or\nrepugnant to revelation, in its whole drift, than to suppose no\ndifference will be made by the Lord of the Universe, between the\n_tares and the wheat_--that both will be gathered into one place--and\nno separation be made.--Certainly there is not. How unaccountable is\nit, that any, while they hold to the divinity of the scriptures,\nshould affect to believe that all the human race, the wicked as well\nas the righteous, are at last to be admitted to the joys of a\nblissful immortality?--After persons have cast off a belief of the\nscripture, we are not to be surprised that they should embrace any\nerror--or even deny a future state of rewards and punishment, and\nadopt, as one article of their Creed, the mortality of the soul. For\nwhen persons leave the plain truths and principles of the Gospel,\nthey are on dangerous ground, and no conjecture can be made, how far\nthey may be permitted to proceed in delusion, and vain imaginations,\nin error and vice--they may not stop till they have landed in\nabsolute scepticism--or atheism. Hence we are exhorted to be\n_steadfast_--to be _immovable_--to _abound_ in the work of the Lord.\nHence too we are cautioned against instability of principle--_Meddle\nnot with them that are given to change._\n\nHaving made the observations upon the Parable of the tares, which\nseemed to be naturally suggested from it, it remains only to close\nthe discourse, with some practical improvement.\n\nAnd our subject may very properly put us upon a close and impartial\nexamination of our hearts and ways, that we may know to our\nsatisfaction, whether we may rank in the number of the Children of\nthe kingdom, the precious grain. The field is the world: the good\nseed are the Children of the kingdom, belong to Christ's kingdom on\nearth, and are heirs of his kingdom of glory, but the tares are the\nChildren of the wicked one. In all our inquiries into the state and\ntemper of our hearts, we are carefully to guard against\nself-flattery. Man loves to think well of himself, and ill of others.\nIn general, he is confident that he is right in principles and\nconduct, and that others, who differ from him, are wrong. Pride,\nself-will, and sinister motives have too much influence over all,\nboth in forming their principles, and regulating their conduct. A\nfair outside, and a specious appearance catch many, who have not\npatience to investigate truth and duty, or discernment to descry\ndanger, or to detect the insidious arts of the designing. _He saith\nunto them an enemy hath done this._ We are to be upon our guard, lest\nwe be led away by the enemy of our souls, and to see that we be true,\nsincere, and upright--that we act upon pure and worthy motives--that\nwe keep near to the Saviour of the world in duty--that we abide in\nhis doctrines--that we live up to his laws, then shall we have the\ncomforts of his spirit, and at last, the rewards of faithful\nfollowers will be conferred upon us.--What great tenderness has he\nfor all his true followers, the Children of the kingdom. Whatever\nevils are permitted to happen, he will watch and guard them--will\nprotect them in the midst of all dangers, however alarming, and\nsupport them in the darkest hours. He has an eye to pity them, and an\narm to save them. He is the good shepherd that giveth his life for\nthe sheep. And his sheep know his voice, and a stranger they will not\nfollow.----\n\n2ndly. We learn from what hath been said, how restless and uneasy the\nenemy of God and man is, except he be plotting evil. _The tares are\nthe Children of the wicked one. The enemy that sowed them is the\nDevil._ He is a roaring Lion going about seeking whom he may devour.\nHis devices are as subtle as numerous. Concealed and out of sight, he\nemploys his cunning to ensnare and beguile souls--to ruin the\nincautious--to sow tares, errors and heresies, false principles and\ndivisions. _And while men slept, his enemy came, and sowed tares\namong the wheat, and went his way._ He is ever active to do all the\nmischief, in his power, to the truth, to religion, and to the cause\nof God. His policy is deep laid. The factors or agents whom he\nemploys, are commonly selected with great skill. He is a liar from\nthe beginning; and his attacks are generally begun with\nmisrepresenting the truth, and varnishing over error. His kingdom,\nindeed, has always been supported, in the world, by delusion and\nIdolatry--BY IMPULSES, or SUPPOSED DIVINE IMPRESSIONS upon the soul;\nchanging himself into an angel of light, is of all others, his most\nsubtle device, and the most successful. People are usually seduced\nfrom the right ways of the Lord, by being made to believe, either by\ncorrupt writings, or by artful deceivers, that error is truth--that\nsuperstition is real piety, and enthusiasm a more spiritual way of\nserving God.--In days of prevailing error and irreligion it is a rich\nconsolation to the serious mind, that God reigns: that the enemy of\nsouls can carry his corrupt designs against piety and Virtue, no\nfurther than he is permitted. The wrath of man shall praise God, and\nthe remainder thereof he will restrain. Wise ends are to be answered\nin all events that take place, in divine Providence. While it is our\nduty to bewail the evils we behold, our vigilance, and prayerful\nexertions should be awakened, lest we be led away with the error of\nthe wicked.--\n\nTo conclude all, Let us be persuaded to make it our chief concern in\nlife to practise all the great and interesting duties of\nReligion:--to avoid all vicious and evil courses:--to be preserved\nfrom errors:--to cultivate the benevolence and Charity of the\nGospel:--to be stedfast in our adherence to him, who died for\nus:--and to abound in the work of the Lord, that so we may be the\nChildren of the kingdom, and with the righteous shine forth as the\nSun in the kingdom of our heavenly Father.--\n\n\n\nDISCOURSE XVIII.\n\n----------\n\nNo immediate inspiration or miraculous teachings of the divine spirit\nsince the Canon of scripture was closed, or since the Apostolic age.\n\n1 CORINTHIANS xiii. 8.\n\n_Charity never faileth; but whether there be prophecies, they shall\nfail; whether there be tongues, they shall cease; whether there be\nknowledge, it shall vanish away._\n\nFew things have been productive of more confusion and mischief, in\nsociety as connected with religion or in Churches, than a pretension\nto the immediate inspiration or miraculous teachings of the divine\nspirit, or to a special intimacy with the invisible world, in the\nordinary ages of Christianity. But strange as it may seem, some have\nrisen up in every age and almost or quite every Christian Country,\nwho have pretended to an immediate call from heaven, and immediate\ninspiration of the holy Ghost. The same call and the same inspiration\nor miraculous influence precisely as the Apostles, though perhaps,\nnot in so full a measure. Such pretenders too have never failed to\ncollect followers; some more and some less. As the consequence, they\nhave broken up the regular and stated worship of God, the peace and\norder of society as far as they prevailed: have made divisions and\nseparations in Religion: and been the direct cause of errors, hatred,\nanimosity, confusion, and impiety. To compute the degree of mischief\ndone to the best of all causes, that of Virtue and piety, by such\npretenders, is beyond man's power. For nothing, like this, tends so\ndirectly to destroy all rational piety, and to throw a discredit on\nall the Redeemer's interest and kingdom.----What will be attempted,\ntherefore, in the present discourse, will be to prove, by clear and\nconclusive arguments from scripture, reason, and fact, that there has\nbeen no immediate inspiration or miraculous teachings of the divine\nspirit since the Canon of scripture was closed, or since the\nApostolic days.--Then some objections will be invalidated;--and some\ncautions offered to prevent any abuse of the subject;--After which a\nvery brief improvement will follow, and close the whole.\n\nThe chief thing intended, is to prove by clear and conclusive\narguments from scripture, reason, and fact, that there has been since\nthe Apostolic age, no immediate inspiration, or miraculous teachings\nof the divine spirit.\n\nThis subject is of high importance in regard to the interests of\nmorality, as well as of Religion. For all pretences to heavenly\nVisions--dreams--immediate impulses from the holy Ghost--miraculous\ngifts--direct and special communications with the world of\nspirits--and messages from the exalted Mediator usually terminate to\nthe disadvantage of Morality, as well as dishonour of pure Religion.\nWhatever indeed injures the one, equally injures the other also.\nBecause both are most intimately connected. There can be no Religion\nof the right kind without morality. And Morality, which is not\nsupported and strengthened by religious principles, is not to be\ndepended upon.--What I have to prove is that all pretence, in the\nordinary ages of Christianity, to any immediate inspiration or\nmiraculous influence of the divine spirit is ill-founded--can be\nnothing short of gross delusion and imposture--is mere\nfanaticism[1]--and the surest mark, which can be exhibited, of false\nTeachers, and mistaken notions of Religion.--Before I proceed to the\nproof of this, it may be necessary, in order to prevent\nmisapprehension and all wrong ideas of the subject, to state, in as\nplain words as can be used, what kind of divine aid or influence the\nChristian Minister, and the people of God may look for and hope to\nenjoy; and what they actually experience. That the good man, whether\nMinister of the Gospel, or private Christian may depend on, and hope\nfor the gracious assistances, or kind influences of the holy Ghost,\nin the way of means, is certainly a scripture-doctrine: a great\nsupport and rich consolation in times of distress, darkness, and\ndoubts, and can be witnessed to by joyful experience.--I believe as\nfully in the doctrines of the gracious influence, of the spirit of\nGod, as I do in the divinity of the scriptures, or reality of\nReligion. And this gracious influence, is distinguished, with most\nevident propriety, into the awakening--regenerating--confirming--and\nindwelling influence of the holy spirit. _Paul may plant, and Apollos\nwater, but God alone giveth the increase. By grace are ye saved. You\nhath he quickened._ The grace which saves the sinner is free, rich,\nsovereign grace. God will have mercy on whom he will have mercy, and\ncompassion on whom he will have compassion. It is divine influence\nwhich awakens the soul, in conviction of sin. It is divine grace\nwhich regenerates the soul. Divine grace sanctifies it more and more,\nin the use of the appointed means and ordinances of God, prayer and\nother divine institutions. And divine grace meetens it for glory at\nlast. The internal call of the spirit, is the sanctifying work of\ngrace on the soul.--And the faithful Minister of the Gospel, in\ndiligent study, prayerfulness, meditation--reading the scriptures,\nand collecting and comparing divine truths, may lawfully hope for and\nrely on the gracious assistances, influences, and motions of the holy\nspirit upon his soul. He may hope for divine help to enlighten his\nmind, to impress upon it a deep and affecting sense of divine things,\nto warm his affections, to fix his attention, and to enable him to\nspeak forth the words of truth and soberness--to deliver the whole\ncounsel of God in the written word, and to speak as a dying man, to\ndying men. This assistance or gracious influence, he at times\nexperiences. And this is all he can hope for, or that the word of God\nallows him to pray for, or that any one in these days, ever hath. The\nmatter he is to deliver is in the holy scriptures, which he is\ncarefully and duly to collect, and arrange, and unfold. He is\nfaithfully, diligently, and painfully to study the truths, and\ndoctrines, therein contained, and to set them, as far as may be,\nbefore his fellow-men, in a clear and plain, in a striking and\naffecting light. This is all the influence of grace a Gospel-Minister\nis to expect, or pray for. All beyond this, is beyond the word of\nGod, and beyond reason; and is either delusion and error, or\nfanaticism, and a heated imagination.--It may be added that regular,\nlearned, and faithful Gospel-Ministers never pretend to any thing\nfurther, to any thing more than this GRACIOUS INFLUENCE now\nexplained. And this, we contend is only to be hoped for, prayed for\nor expected, in a close, diligent, painful\nstudy--reading--meditation--and seeking to understand aright the holy\nscripture, to learn the revealed truths of God. We profess to go by\nnothing higher. We allow of no other rule of faith and practice. To\nthe LAW and TESTIMONY is our Motto. We say, examine all--try\nall--prove all by this standard. By this, all we say--all we teach is\nto be scrutinized. We disown all idea of any IMMEDIATE INSPIRATION or\nmiraculous gifts and influence. We come to you, my hearers, only with\na _thus saith the Lord_ in his written word. We come only in the\nfulness of the _blessing of the Gospel of Christ; knowing only Christ\nJesus and him crucified,_ not in our own fulness, or sufficiency, or\ninspiration. We disclaim openly all pretensions to an IMMEDIATE CALL\nfrom heaven, as the Apostles had; we pretend only to an internal call\nof the spirit consisting in a sanctifying work on the soul; between\nthese two calls, there is as wide a difference as between any two\nopposite ideas. And in all ages of the Church since the days of the\nApostles, and among all denominations of Christians the miraculous\nteachings or inspiration of the holy Ghost are never pretended to,\nexcept by either designing Impostors, or self-deceived enthusiasts.\nAll pretence of this nature is held by all orders of Christians, with\nthe above exception, to be imposture, and delusion.\n\n_In the first place,_ the scripture states the difference between the\nSANCTIFYING GRACE, and EXTRAORDINARY GIFTS and MIRACULOUS INFLUENCE\nof the holy Ghost. It dwells on this distinction as a most important\none: particularly in the first three verses, of this chapter, out of\nwhich the text is chosen. _Though I speak with the tongues of men and\nof angels, and have not Charity, I am become as sounding brass, or a\ntinkling Cymbal. And though I have the gift of prophesy, and\nunderstand all mysteries, and have all knowledge; and though I have\nall faith so that I could remove mountains, and have not Charity, I\nam nothing. And though I bestow all my goods to feed the poor, and\nthough I give my body to be burned, and have not Charity, it\nprofiteth me nothing._ Charity here is the same as true love to God\nand man, which is the sum and essence of all Religion. The\nSANCTIFYING GRACE of the holy Ghost implants this in the soul, when\nthe sinner is born again of the spirit of God. The implantation of\nthis in the soul is regeneration--is the new-birth--or spiritual\nrenovation. And this _sanctifying work_ of the spirit upon the soul\nis altogether different from the miraculous gifts and influence of\nthe spirit; and infinitely above them. The Apostle in stating this\ndifference, puts the _miraculous gifts_ as high as they possibly\ncould go, _speaking with the tongues of men and of angels_--the\n_gift_ of prophecy--_understanding_ all mysteries--_having all\nknowledge_--a _miraculous faith,_ that could remove\nmountains--_bestowing all one's_ goods for beneficent purposes--and\n_giving the body to be burned_ in defence of religion. The\nextraordinary gifts and miraculous powers of the holy Ghost were\ncommon at the first setting up of Christianity. What they were, we\nare plainly told--so plainly that we cannot be ignorant. They were\nimmediate inspiration,--prophesying--speaking with tongues never\nbefore studied--healing the sick by a word--raising the dead--and\nsome other extraordinary things. Of these we have a particular\naccount in the preceding Chapter. The Apostle opens the Chapter with\ninforming us that he is about to treat of _spiritual gifts._ These\nnever mean the SANCTIFYING OR RENEWING GRACE of the spirit, but\nalways the extraordinary, miraculous power of the spirit, common in\nthe first age of Christianity, but which have long since ceased. _Now\nconcerning SPIRITUAL GIFTS, brethren, I would not have you ignorant._\nSpeaking of the miraculous and extraordinary gifts of the holy Ghost,\nthe Apostle says, _the manifestation of the Spirit is given to every\nman to profit withal. For to one is given by the Spirit, the word of\nwisdom; to another the word of knowledge by the same Spirit; to\nanother the gifts of healing by the same Spirit: to another the\nworking of miracles; to another prophecy: to another discernment of\nspirits: to another divers kinds of tongues: to another\ninterpretation of tongues._ These are the extraordinary gifts of the\nspirit, common in the Apostolic age, and called the BAPTISM of the\nholy Ghost, by John the baptist, by Christ, and by his Apostles.\n_This was the manifestation of the Spirit given to every man to\nprofit withal._--Every man, that is, who had these spiritual gifts\nwas to use them for the profit and edification of others. And he knew\nhe had them, by being enabled to work miracles, to actually heal the\nsick--to foretel future events--to speak with tongues never before\nstudied, and to raise the dead. For actually working miracles is the\nonly way a person can know himself, or show to others that he has\nSPIRITUAL GIFTS. These miraculous gifts now have no existence in the\nChristian Church. They ceased when unnecessary. And inspiration\nceased when the canon of scripture was completed. These miraculous\ngifts and inspiration the Apostles and first Christians had. This is\nclear from the whole scripture. And accordingly, Mark xvi. 20, it is\nsaid, _And they went forth, and preached every where, the Lord\nworking with them, and confirming the word with signs following._\nAgain--Heb. ii. 3, 4. _How shall we escape if neglect so great\nsalvation, which at the first began to be spoken by the Lord, and was\nconfirmed unto us by them that heard him; God also bearing them\nwitness, both with signs, and wonders, and with divers miracles, and\ngifts of the holy Ghost, according to his own will?_\n\n2dly. That these signs, or extraordinary gifts and miraculous powers\nof the holy Ghost were to cease, and not to abide in the Church is\ndeclared in so many words in the text. _Charity never faileth, but\nwhether there be prophesies, they shall fail, whether there be\ntongues, they shall cease, whether there be knowledge it shall vanish\naway._ The Apostle uses a variety of very lively and expressive terms\nto shew that ALL miraculous gifts of the spirit were to cease, and\nnot to continue in the Church. They shall fail. They shall cease.\nThey shall vanish away. No language can prove to us that no such\ngifts are possesed by Ministers and Christians, in the ordinary ages\nof Christianity, if this do not. They are to be done away--to be no\nmore. But the graces of the spirit, or holy tempers of the Gospel are\nto continue forever.--_But now abideth faith, hope, and charity,\nthese three, but the greatest of these is charity._ Immediate\ninspiration, or immediate Calls from God ceased then, when the\nGospel-State of things was fully arranged, and the holy Scriptures\nfinished by the Apostles.----\n\n3dly. Miraculous gifts and endowments, immediate inspiration and\ncalls were unnecessary after the Scriptures were finished, and the\nGospel kingdom was full arranged, and therefore were discontinued. At\nthe beginning of the Gospel kingdom, they were absolutely necessary\nto prove the truth of Christ's mission--and the mission of his\nApostles,--and to spread among all nations the glad tidings of the\nGospel. No evidence of Christ's mission, could be so good, suitable,\nor powerful with all orders of men, as miracles. They were a species\nof proof adapted to all capacities, and suited to work conviction\nupon all minds. The unlearned as well as the learned could judge of\nthem. No brilliancy of genius, or extent of erudition was necessary\nto see their force. All persons, who had the external senses, eyes\nand ears, could judge of them. But when once confirmed and\nestablished, Religion needs them not. And if it need them not, they\nwill not be repeated, or continued. For God does nothing in vain;\nneither will he exert his almighty power when it will answer no good\nand valuable purpose, much less where it could manifestly be of very\ngreat disservice to the cause of truth. Besides, the Apostle prefers\nthe _graces_ or sanctifying operations, far above the miraculous\ngifts of the spirit.--_And now show I unto you a more excellent way._\n\n4thly. If any Christians or Ministers of the Gospel in the ordinary\nages of Christianity have the extraordinary gifts or miraculous\nteachings and powers of the holy Ghost, his immediate inspiration,\nthey would be INFALLIBLE GUIDES in things of religion, both doctrines\nand worship. They would be so, as much as, and precisely in the same\nsense as the Apostles. But to admit that all real Christians, or true\nGospel-Ministers are _infallible guides_ in the Church, would be to\nadmit a principle dangerous to the very existence of all religion,\nand which would inevitably overturn the whole Gospel. To admit that\nChrist's true ministers, or that private Christians are _immediately\ninspired,_ as the Apostles were, is to admit that they are\n_infallible guides._ Then we can no more dispute them, or object\nagainst any thing they preach--or say--or do than we can against the\nholy Apostles. Every word they speak under this inspiring influence\nof the holy Ghost, is authentic. Every tenet which they advance is as\ntrue as the FOUR GOSPELS, and has the broad seal of heaven upon it.\nIf this be the case, we ought to obey them, and to receive every word\nthey say, as fully as we do the holy Scriptures, or the Saviour\nhimself. This being the case, all they deliver is inspired truth--the\nrevealed will of God; and it is at our peril to disbelieve. But can\nthis be so? Then _these inspired_ Christians or Ministers can make,\nor unmake Scripture at pleasure:--can abolish ordinances--can erect a\nnew _dispensation_--can act in God's stead.--Then all must bow before\nthem. Churches must fall; human learning must fall--ordinances and\nstated worship of God disappear, if they say so.--But such pretenders\nto immediate inspiration and miraculous gifts must prove their\npretensions. We deny them. We boldly affirm that there is no such\nthing on earth as any person or persons, man or body of men having\nthe immediate inspiration and miraculous gifts of the spirit, as the\nApostles had. We have a right from scripture to say so. If any\npretend to have, we demand of them to prove it. They must not say so,\nunless they can show it to us. We challenge them to come forward and\nprove it. We dare not, out of reverence to the scriptures, and the\nauthor of our holy Religion, take their word for it. It would be\nimpiety in us to do it--horrible wickedness to countenance or credit\nsuch high pretences. They must prove their claims, as the Apostles\ndid, by WORKS--by MIRACLES. No other proof is admissible. When they\ndo this, we will bow before them. We will credit them. But until they\ndo, we are bound to hold them as _deceivers_ and _impostors._ All\npretence now in this age of Christianity to _immediate\ninspiration_--to _miraculous powers and teachings,_ where no evidence\nis given, to confirm such pretence, is blasphemy. When your own\nMinisters of the Gospel pretend any such thing, my hearers, that\nmoment reject them as impostors, as deceivers, or believe them under\nan awful self-delusion. This is a point of the highest moment; we\nwill do to attend most critically to it; and once for all fix our\nopinion.\n\n5thly. Another proof that the extraordinary gifts and inspiration or\nmiraculous teachings of the holy Ghost, have ceased is, that they\nwould, if continued, defeat their own purpose. They would intirely\nsupersede all study, all learning--all diligence, and pains to\nunderstand the Scriptures, or to acquire useful knowledge. They would\nthen befriend an indolent temper and nourish pride and self-conceit.\nThey had not this effect upon the Apostles, but the opposite, because\nthey were _peculiarly_ raised up to propagate over the world, a new\nreligion. They had not time to study or learn the various languages\nof the nations among whom they were sent to preach the Gospel. They\nhad every thing to call forth all their exertions. But we are in a\nvery different situation. And he that hath eyes to see, must know\nthat we are.----Besides, make the supposition, that miracles were\nconstantly repeated, the question is asked, how could we distinguish\nthem from the common stated operations of the laws of nature? If you\nsaw every day the dead raised, as you do the sun rise and set, and\nheard the dumb speak--or perceived a voice evidently from heaven, how\ncould you know what is a miracle, and what is not? The continuance of\nthe miraculous gifts in the Church, would defeat itself--would bring\nall things into confusion--would open a door to all vain-conceited,\nself-opinionated men to do mischief--would render useless the word of\nGod--would take away the _chief reasons_ for reading it--would feed\npride--would promote self-importance--and be a source of endless\ncontention.--With what important airs would the pretender to\nimmediate inspiration come forth to mankind, and demand, as a tyrant\nover their consciences, implicit obedience!\n\n6thly. If persons have this _immediate inspiration_ and miraculous\nteachings of the holy Ghost, they could not be tried by the written\nword of God. They would be above it--might add to it--and take from\nit, at will. They might set it wholly aside. The consequence would be\nthe scriptures never could be completed. But we know they are\ncompleted. How do we know this? Where is the text which tells us\nthis? How do we know but that there may be more _revelations_ from\nGod, by dreams--visions--impressions extraordinary upon the mind--by\nimmediate inspiration?--We have clear, full, and undeniable proof, in\nthese remarkable words at the end of scripture. _For I testify unto\nevery man that heareth the words of the prophesy of this book, if any\nman shall add unto these things, God shall add unto him the plagues\nthat are written in this book. And if any man shall take away from\nthe words of the prophesy of this book, God shall take away his part\nout of the book of life, and out of the holy city, and from the\nthings which are written in this book. He who testifieth these\nthings, saith surely, I come quickly. Amen, even so come Lord Jesus._\nHere is a plain, proof, that no person since the Canon of scripture\nwas closed, is inspired to reveal to us, or to tell us, by the\nspirit's infallible teachings, the will of God. No person therefore\nhas been _inspired immediately_ since the Apostolic age. We may not\nadd to, or take from the _revealed will_ of God. But if any be\ninspired immediately, or speak as the holy Ghost moves them--if what\nthey deliver, under such supposed inspiration be immediately handed\nin to them, both matter and words, as in the case of the Apostles,\nthey may of right add to, or take from the standing revelation of\nGod's will. And we are as much obliged to hear them, as to hear Moses\nand the prophets, Christ and the Apostles.\n\n7thly. The scripture declares to us, it is a SUFFICIENT rule of\nitself, in all matters of belief and practice. While I plead the\nintire sufficiency of scripture, I am pleading its honours--I am\npleading a most important protestant doctrine against all human\nadditions, supplements, traditions and commandments. It has then\nevery doctrine--every truth--every duty--every promise--every\nhope--every threatening--every motive--every call which can be\nneedful, or useful to furnish for all good works on earth and\nhappiness in heaven. It has whatever is requisite either for the\nedification of the saint--the conviction and conversion of the\nsinner, the benefit of man and glory of God in the way of\ninstruction, direction, exhortation, or command. There is no\nsuperfluity or defect in its ordinances, its laws, its prospects, its\ninvitations, its warnings, its offers, and consolations. If it should\nplease the Supreme Being to give us a Revelation at all of his mind\nand will, and of our duty and obligations; he would give, a full\none--a proper one containing nothing redundant,--a sufficient one\nlacking nothing--one that would, all things taken into view, the\nstate of the world, the nature of man, and his own divine nature, be\nthe best which could be given. We may foolishly object and say it\ncontains too much, or too little--is vague and indefinite in its\nstatement of doctrines--is not worded with legal precision--is too\nfull of narrative, or too sparing. But we are not competent judges\nwhen a divine revelation is just as it should be. We must rest\nsatisfied that God is always guided by infinite wisdom, knowledge,\nand goodness. It was at his mere sovereign pleasure, whether to\nvouchsafe a revelation of his will to man, or to leave him to the\nsole guidance of reason in matters of Religion, and to the fatal\neffects of his Apostacy. But when he determined upon granting him\none, he was bound by his eternal attributes, wisdom, knowledge and\ngoodness to grant one clear, full, and sufficient: to be an\ninfallible guide--to be above all others--and to be always regarded,\nas the only standard of truth and duty. Would we, then, know who, and\nwhat God is--who and what his son, our Saviour is, what our duty is,\nwhat the nature of religion is, or any part of it--what doctrines are\nto be admitted, what the divine ordinances are, we are to consult and\nhearken to this infallible guide. All controversies are to be decided\nby it. All schemes of religion to be examined by it. All our\nconsciences to be regulated by it. All our hopes as Christians, all\nour views and inward exercises--all impressions that may, from time\nto time, be made upon our minds are to be tried by it.--That it is a\nsufficient and perfect rule--the PRIMARY rule by which all spirits,\nor supposed light are to be tried is plain from the following\npassages. _The law of the Lord is perfect converting the soul: the\ntestimony of the Lord is sure making wise the simple: the statutes of\nthe Lord are right rejoicing the heart: the commandments of the Lord\nis pure enlightening the eyes: the fear of the Lord is clean enduring\nforever; the judgments of the Lord are true and righteous altogether.\nMore to be desired are they than gold, yea, than much fine gold:\nsweeter also than honey or the honey-comb.--Thy word is a lamp unto\nmy feet, and a light unto my path.--O how love I thy law, it is my\nmeditation all the day.--How shall a young man cleanse his ways, by\ntaking heed thereunto according to thy word.--If they hear not Moses\nand the prophets, neither will they be persuaded though one should\nrise from the dead.--The words that I speak to you, they are life and\nspirit.--Lord to whom should we go for thou hast the words of eternal\nlife?--And that from a Child thou hast known the holy scriptures,\nwhich are able to make thee wise unto salvation through faith in\nJesus Christ.--All scripture is given by inspiration of God and is\nprofitable for doctrine, for reproof, for correction, for instruction\nin righteousness: that the man of God may be perfect, thoroughly\nfurnished unto all good works._--Is it possible for language more\nfully to declare that the scripture is intirely sufficient for our\ndirection in the way to happiness, or our only infallible guide? That\nthey are so, is likewise evident from their being represented as a\n_treasure,_ as _precious,_ as _sweet,_ as _light,_ and _glory,_ and\nthe HOLY scriptures, and from our being commanded not to make it of\nnone effect by our traditions, and not to add so much as one word to\nit, or to take one word from it, in the affecting passage cited,\nunder the last argument. Now if the word of God, as we usually term\nthe scriptures, be such a full, sufficient, and perfect guide in\nthings of Religion, in faith and practice, in doctrine and duty, then\nit will follow that since the canon of scripture was closed, no one\nman, body of men or person on earth has been _divinely inspired_ as\nthe Apostles were immediately, or favoured with the miraculous\nteachings of the holy Ghost. If we have a full and complete standing\nRevelation, there can be no need of any miraculous teachings, or\nimmediate inspiration. If we have a guide above the word of God, it\nmust be because that is an imperfect and defective rule. There cannot\nbe two perfect guides, scripture and spirit. One or the other must be\nsuperior; be the primary and only infallible guide. They cannot be\nboth equal in authority. If, then, any have the inspiration of the\nholy Ghost, or only speak as they are moved and impelled or driven\nthereto, the word of God is made of none effect, is wholly set aside,\nand is to be understood and interpreted by that spirit. There is then\nno immediate inspiration of the holy Ghost in this age of\nChristianity.\n\n8thly. The last argument which will now be mentioned to prove that no\nperson or body of men since the scripture was completed by the\nApostle John, in his Apocalypse ever had the immediate inspiration or\n_infallible_ leadings and guidings of the holy Ghost is that we are\ncommanded to try the spirits whether they be of God or not, and from\nthe directions given to Ministers of Christ, to study, meditate, and\nread, and the frequent descriptions of their qualifications to\nminister in holy things. We are expressly commanded to try the\nspirits whether they be of God or not. _Beloved, believe not every\nspirit; but try the spirits whether they be of God, because many\nfalse prophets are gone out into the world._ We are here forbidden to\nbelieve every pretence to an immediate call from God, as a true\nGospel-Teacher. For there are _false_ prophets. We are not to admit\nor wish success to every pretender to the honourable work of a Gospel\nMinister. Why, _because many false prophets are gone out into the\nworld._ Their object is to deceive and lead people from the truth. By\ntheir fruits we are to know them. We, as Christians, are to try them\nand their doctrines. What rule of trial is given us? There must be an\n_infallible_ one. The very command to try them, necessarily implies\nthat we have a rule, by which to do it, a true, an _infallible_ rule.\nWe have so: and that is the written word of God. It will be readily\nacknowledged by all, it is presumed, that _false_ Teachers and\n_false_ prophets have always been in the world, to perplex and\ndisquiet the minds of God's people, and to sow discord among\nbrethren. And certainly there is no rule by which to try, detect, and\ndiscard such, but the written word. Here we must hold. Here we must\nbuild, or we are gone. We have no certain guide WITHIN us to direct\nus in the trial of the spirits.----Further, Gospel-ministers are\ncommanded to study--to read--to pray--to be wholly devoted to\nstudy--to hold fast to the form of sound words--to oppose error--to\nbe workmen that need not to be ashamed, rightly dividing the word of\ntruth--to give a portion to all in due season:--their qualifications\nlikewise are largely described--they are required to make full proof\nof their Ministry--to take heed to themselves and their doctrine,\nthat they may as instruments, save themselves and them that hear\nthem. But if they have the miraculous teachings, light, guidance, and\nimmediate inspiration of the holy Ghost, how absurd would all this\nbe! how useless! It would be folly in the extreme.----The conclusion\nof the whole is that no man, no sect, no Communion of Christians, no\nbody of men, no person male or female, have now, or ever had, since\nthe canon of Scripture was closed, or ever will have to the end of\nthe world, the IMMEDIATE INSPIRATION, or miraculous teachings,\nleadings, and guidance of the holy Ghost, as the Apostles had.\nConsequently all pretenders to this, are either DECEIVERS or\nDECEIVED.--It will be sufficient to add here, that in the various\nages of the Church, some have risen up with pretences to immediate\ninspiration, and have unhappily diffused abroad fanaticism and\ndelusion.--It would be easy to mention many instances of a striking\nnature. But this would swell this discourse to too great a size.\nEvery one who will be at the pains, or has leisure to consult any\ngood ecclesiastical history, will see for himself the follies, the\nerrors, and the blasphemies of such pretenders. While we remark this,\nwe cannot but lament the evil done to the cause of Christianity by\nthem. As a gratification of spiritual pride, man is prone to avow\nthat there subsists between him and the invisible world, a peculiar\nintimacy, that extraordinary CELESTIAL communications are made to\nhim. The ignorant, being fond of what is marvellous, or has the air\nof being extraordinary, embrace the wild notions broached by\npretenders to inspiration, and heedlessly follow them; admire\nthem;--and resort to them, contrary to all reason--and to the tender\nentreaties of the wise and reflecting. Time has always disproved such\nclaims to miraculous teachings. And the delusions, excited by them,\ndie away. Happy is it for man, that this is the case.----\n\nIn the Roman catholic Church, there has been often, among some of its\norders, on particular occasions, where interest was greatly\nconcerned, high pretence to miraculous powers. And the common people,\nin the Roman catholic countries being extremely ignorant, have fully\nbelieved in the existence of such powers. But when their pretended\nmiracles have been closely inspected, and critically examined, they\nhave uniformly been discovered to be mere cheat, and imposture. The\n_man of sin_ is to be known by lying wonders. The pretence of\nmiraculous powers is a mark of Antichrist. Many of the Romish writers\ndescribe with much pomp of language the number and greatness of their\nmiracles. St. Paul speaking of Antichrist, says, _Even him whose\ncoming is after the working of Satan, with all power, and signs, and\nlying wonders, and with all deceivableness of unrighteousness._ Lying\nwonders--fictitious miracles characterise the superstition of the\nRomish Church.\n\nThe immediate inspiration of the holy Ghost ceased, when the canon of\nscripture was closed. But it is generally believed that the _power_\nof working miracles was continued some longer, and gradually was\nwithheld, till at length, in the age, or age but one next to the\nApostles, it was wholly withdrawn from the Church, as unnecessary. It\nis the general opinion that the age of miracles ended next, or next\nbut one after the Apostolic age. It is impossible however from\necclesiastical history, to determine precisely the very point of\ntime, when the power of working signs and wonders ceased. But from\nthe arguments above alledged, it seems that _divine inspiration_\nended when the scripture was compleated. I make a distinction between\n_divine immediate inspiration,_ and the other extraordinary gifts of\nthe holy Ghost. And such a distinction, it is apprehended, is founded\nin reason. It might be necessary that the one should be continued\nlonger than the other. The general opinion is well expressed by a\njustly celebrated ecclesiastical historian, who refers to several\nlearned authors, as witnesses. \"It is easier,\" says he, \"to conceive\nthan to express, how much, the miraculous powers, and extraordinary\ngifts, which were displayed in the ministry of the first heralds of\nthe Gospel, contributed to enlarge the bounds of the Church. These\ngifts, however, which were given for wise and important reasons,\nbegan gradually to diminish in proportion, as the reasons ceased, for\nwhich they were conferred. And accordingly when almost all nations\nwere enlightened with the truth, and the number of christian Churches\nincreased daily in all places, then the miraculous gift of tongues\nbegan gradually to decrease. It appears, at the same time, from\nunexceptionable testimonies, that the other extraordinary gifts, with\nwhich the omnipotence and wisdom of the Most High had so richly\nendowed the rising Church, were in several places continued, during\nthis,\" the age next after the Apostles. And perhaps we may, upon\nsufficient testimony, believe that miraculous powers were not wholly\nwithdrawn from the Church till, in the third Century, though it was\nseldom, indeed, that any were enabled to perform miracles, in this\nage.--With respect to the _miraculous Cross,_ as it is called, which\nthe Emperor Constantine solemnly declared he had seen in the air,\nabout noon, I cannot believe that God, interposed by such a\nstupendous miracle to establish the wavering Faith of the Emperor.--I\njoin in opinion with those who consider this famous Cross as a vision\npresented to the Emperor in a dream, with the remarkable inscription,\n_hac vice,_ that is, _in this Conquer._----\n\nThe second thing proposed, was to invalidate the objections which may\nbe made on this subject.--There is but one thing which can be said to\nfavour the idea that Christians and Christian Ministers are endowed,\nin the ordinary ages of the Gospel, with divine inspiration, and the\nimmediate miraculous teachings of the holy Ghost, and that is, these\nare often mentioned in the word of God. Pretenders to _immediate\ninspiration_ and a _heavenly call,_ in an extraordinary manner, as\nthe Apostles and first heralds of the Gospel had, keep themselves in\ncountenance, and deceive themselves by applying all the promises,\nwhich were peculiar to _these,_ to themselves. They are, we know,\nmany texts of scripture which speak of a _miraculous faith_--of\ndirect inspiration--and of other extraordinary _spiritual gifts._\nThese we contend, and for the reasons and arguments adduced and\nillustrated in this discourse, were peculiar to the Apostles, and\nChristians in the Apostolic, and next ages.--When Jesus Christ, first\nopened his Gospel kingdom, he endowed his disciples with the power of\nworking miracles. _As ye go,_ says he, _preach, saying the kingdom of\nheaven is at hand--heal the sick--cleanse the lepers--raise the\ndead--cast out devils--freely ye have received, freely give._--But in\nprocess of time these miraculous powers, as it would be natural to\nexpect, considering what human nature is, and always has been, were\ngrossly perverted to mercenary and selfish purposes. Simon the\nsorcerer wanted to purchase them with money, in the Apostle's day,\nthat he might aggrandize himself, and make _gain._ And in about an\nage after this, they were actually made merchandise of, if credit may\nbe given to the most respectable witnesses.--Christ told his inspired\nApostles that they had no need of study--that the holy Ghost, by its\nmovings on their souls, would impart to them what they should\ndeliver, or preach, and especially when arraigned before civil\nmagistrates. _But when they,_ continues the Redeemer, _shall deliver\nyou up, take no thought, how or what ye shall speak, for it shall be\ngiven to you, in that very hour, what ye shall speak. For it is not\nye that speak, but the spirit of your father which speaketh in\nyou._--Again, _But when they shall lead you, and deliver you up, take\nno thought before hand what ye shall speak; neither do ye\npremeditate: but whatsoever shall be given you in that hour, that\nspeak ye: for it is not ye that speak, but the holy Ghost._ This\npromise hath no reference, not even the remotest, to Ministers of the\nGospel, in the ordinary ages of Christianity, but was spoken\nimmediately to the _special_ disciples or Apostles of our Lord. To\nthem therefore it belongs, and to no others. They were, on particular\noccasions, immediately supplied from the holy Ghost, both with words\nand thoughts. They therefore were forbidden to take thought before\nhand, or to study, and premeditate. Premeditation or study was\naltogether unnecessary for them. The spirit of God immediately gave\nthem the matter to be spoken, and the language in which it was to be\nspoken. For ministers of the blessed Jesus, or private Christians to\ntake this promise to themselves in the ordinary ages of the Gospel is\nan awful perversion of scripture--is presumption--is meddling with\nthat, to which they have no right. The great reasons why they are not\n_thus inspired,_ or why they have no interest in this promise, have\nbeen largely considered in this discourse: and, I trust, made clear\nto all, who have eyes to see, or ears to hear.--\n\nA miraculous faith is spoken of, in these two following passages.\n_And the Lord said, if ye had faith as a grain of mustard seed, ye\nmight say unto this sycamine tree, be thou plucked up by the root,\nand be thou planted in the midst of the sea; and it should obey\nyou.--And though,_ says Apostle Paul, _I have all faith, so that I\ncould remove mountains._ This kind of faith was peculiar to the\nApostles, and Christians in the first ages. A faith of miracles is\ntotally different from a saving Gospel-faith. If we could make them\none and the same, we confound two things which are wholly different,\ncontradict the scripture, and shew our own ignorance. If we would\nrightly understand, and not pervert scripture to our own destruction,\nas many do, we must look at the occasion, connexion, the persons of\nwhom, or to whom the words are spoken, or the promise made. The root\nof almost all delusions, and pretences to immediate inspiration, or\nmiraculous teachings and gifts is, persons now apply to themselves,\nwhat was only true of, or applicable to the Apostles, and primitive\nChristians; or Christians in the age of the Apostles. This\nmisapplication of scripture has been a fruitful source of error and\nmischief in religion.----\n\nHaving removed the objections which might occur on this subject, I\nshall add a caution or two, which all ought to remember.----\n\n1stly. And we ought always to beware of taking scripture contrary to\nits intention, and making it speak any thing we please; and never\nconfound the _sanctifying grace,_ with the _extraordinary gifts_ and\n_miraculous powers_ of the holy Ghost. The _graces_ of the spirit,\nand the _gifts_ of the spirit are altogether different--there were\nthe _gifts_ in the Apostolic days, where there were not the _graces,_\nor a holy heart and holy life. And in the ordinary ages of the\nGospel, where there are no _spiritual_ and _holy_ tempers of heart.\nGifts are highly to be valued--are not to lift up the possessor of\nthem with spiritual pride; but are imparted for the good of the\nChurch. But the _best gifts_ are far short of the least spark of\n_sanctifying grace._\n\n2dly. Be cautioned about your notions of a Gospel-Minister, and his\nqualifications. He is not qualified for the office and duty or work,\nby _any miraculous gifts_ or _immediate inspiration._ None can\npretend to this except from ignorance--or pride--or self-conceit--or\ndelusion.\n\n3dly. Stand in horror at the bare idea of any one pretending to any\nguide in religion superior to the word of God; or laying claim to\nmiraculous gifts and inspiration.--Bid him who pretend this, to prove\nhis pretence by the necessary arguments--ACTUALLY WORKING\nMIRACLES:--or retire in haste from him as a deluded man, or base\nimpostor----_And then if any man shall say to you lo! here is Christ:\nor lo! he is there; believe him not.--For false Christs, and false\nprophets shall rise, and shall show signs and wonders to seduce if it\nwere possible even the elect._\n\nA very brief improvement will conclude the discourse.----\n\nHence learn the duty of trying the spirits. _Beloved, believe not\nevery spirit: but try the spirits whether they are of God; because\nmany false prophets are gone out into the world._ What friendly\nadvice is this! How absolutely necessary! Try them. Try all who\npretend to come with a new religion--a new faith--a new order, who\nprofess to be _immediately inspired of God._ Such there have been in\nall ages. To the law and Testimony: here is your rule--a certain\nrule--an infallible rule--a rule which can never change. Be always\narmed against imposture. Again----Learn hence the danger of\nenthusiasm or impulses, visions and impressions on the mind of an\nextraordinary kind. We are all liable to be deceived by them. Many\nhave been to their ruin. We may be. There is something strange\nsomething unaccountable in human nature that falls in with what\nclaims to come from the God of all grace, as a special communication,\nor direction. No man can tell what fanaticism, or a heated\nimagination, or an erroneous conscience will do. We may all be given\nup to believe a lie--strong delusion may be sent upon us. We may be\namazingly confident in error. Fanaticism may be called a kind of\nreligious delirium. While then you are under advantages to form your\nreligious sentiments, be anxious to do it, on the subject now\ndiscussed--and the Christian system in general.----May the good\nspirit of God lead us into THE TRUTH as it is in Jesus. Amen.\n\n\nFOOTNOTES\n\n [1] When I use the words fanaticism and enthusiasm in this or\n     any of these discourses--I do not mean to have implied in\n     the most distant manner any censure or dislike of the warm\n     and rational fervours of Piety, or deep and serious\n     engagedness about the all important concerns of Religion.\n     This is sometimes the implication. When it is; a real\n     injury is done to the cause of God and truth.--On this\n     point, I am much pleased with the following remark of\n     Archbishop SECKER, Vol. 1. Sermon x. page 228. \"It is an\n     extensively mischievous practice, when men join in loose\n     harangues against enthusiasm and superstition, without\n     putting in due cautions to distinguish them from the most\n     rational feelings of love and marks of respect to our\n     Maker, Redeemer, and sanctifier which Christianity hath\n     enjoined.\"\n\n\n\nDISCOURSE XIX.\n\n----------\n\nSinless perfection unattainable in this Life.\n\n1 JOHN i. 8.\n\n_If we say that we have no sin, we deceive ourselves, and the truth\nis not in us._\n\nThe great foundation-principles of the Christian Religion are so\nplain in themselves, that it would be natural to conclude, that none\nwho admit its reality, could be found who should be able either to\ncontrovert or deny them. For the principles of Christian doctrine,\nwhich are really necessary to salvation, are not only few in number,\nbut most clearly revealed, and repeatedly urged. To these the Apostle\nrefers when he says.--_For when for the time ye ought to be teachers,\nye have need that one teach you again which be the first principles\nof the Oracles of God. These first principles of the Oracles of God_\nare the truths, which are obviously essential to the very existence\nof all Religion. There are, according to the Apostle, what may be\ntermed with strict propriety _the first principles_ of the Oracles of\nGod. These may be easily comprehended by all, who pay any due\nattention to the important subject of Religion.--Every art indeed or\nscience has, and must of necessity have what may be pertinently\ntermed _first principles,_ on which all the rest are built, and from\nwhich they flow. These must be clearly understood, before we can\narrive at any considerable degree of excellence. No where is this\nmore eminently the case, than in the science of Religion, the most\nvaluable and interesting of all the subjects, to which mankind ever\npaid their attention, or which they were ever called, in duty, to\nexamine. But on no subject, however, through the depravation of the\nmoral powers of the soul, are they so liable to fall into pernicious\nerrors. Such, it is conceived, is the notion that a _sinless\nperfection_ is _attainable_ in the present state of being.\n\nThe words now read, and selected for present meditation, most\nexpressly declare that no one since THE FALL ever reached, or can in\nthis life reach such a state, in which he can with truth say, that he\ncommits no sin in thought, word, or deed. _If we say that we have no\nsin, we deceive ourselves and the truth is not in us. To say that we\nhave no sin,_ is to say that we do not offend in heart or conduct\nagainst God or his law; against the Saviour of the world or his\nGospel; against our duty to our neighbour or ourselves. _To say that\nwe have no sin,_ is to say that we are entirely free from any remains\nof corrupt nature, any evil passion or propensity, and totally pure\nas the angels of God in heaven, according to the measure of our\nrational powers and faculties.--Now if we say this, _we deceive\nourselves and the truth is not in us._ Being puffed up with spiritual\npride we are deluded by our own vain imaginations, _and the truth is\nnot in us._ We are ignorant of the true doctrines of the Gospel. We\nare building up ourselves with a hope, which will mock and disappoint\nus, in the end; and when Eternity shall open upon us, we shall find\nwe were far off indeed from sinless perfection.\n\nThe Apostle, in the foregoing verses, having said that _God is\nlight,_ that is, a perfectly holy and happy Being, assures us that we\ncannot have fellowship with him, if _we walk in darkness_;--and that\nin order to have communion with God, and an interest in the\nall-cleansing blood of Jesus Christ, we must _walk in the light,_ the\nlight of truth and duty. _This then is the message which we have\nheard of him, and declare unto you, that God is light, and in him is\nno darkness at all. If we say that we have fellowship with him and\nwalk in darkness, we lie and do not the truth. But if we walk in the\nlight, as he is in the light, we have fellowship one with another,\nand the blood of Jesus Christ, his son, cleanseth us from all sin._\nBut lest this expression, _cleanseth us from all sin,_ should be\nperverted, he adds, _if we say we have no sin, we deceive ourselves,\nand the truth is not in us._ The blood of Jesus Christ cleanseth us\nfrom all sin, as it wholly expiates or washes away the guilt of sin.\nThe good man is justified from all sin, but he is sanctified but in\npart.--The completeness of our justified state, as Christians, is\nurged in the next verse. _If we confess our sins, he is faithful and\njust to forgive us our sins, and to cleanse us from all\nunrighteousness._ But lest this phrase, _cleansing us from all\nunrighteousness,_ should be misunderstood or misapplied, he\nimmediately subjoins, you are not to conceive that you, when freely\nand fully pardoned, have no remaining sin in your hearts: _If we say\nthat we have not sinned, we make him a liar, and his word is not in\nus. His word is not in us._ We know nothing of divine truth as we\nought to know.----\n\nAfter thus introducing and opening the words--what is proposed\n\nI. Is to prove from scripture, reason, and experience that sinless\nperfection is not attainable in this world.----And----\n\nII. Then, some objections will be obviated.\n\nI. The first thing intended is to offer the arguments from scripture,\nreason, and experience, to prove that sinless perfection is not\nattainable in this life.----\n\nWe should naturally conclude that no person, in his right mind, could\nbelieve that he himself or others were perfect, wholly free from all\nremains of sin, if there were any just views of the strictness of the\ndivine law entertained. But there have been found some, in the\nvarious ages of the Church, who have professed to have arrived at the\nstate of such exalted goodness as to be as perfect and pure,\naccording to their natural capacities, as the angels of God in\nheaven.--But most full and express is the word of God in declaring,\nthat there is no such thing as perfection in grace in this world. The\npassages of divine truth, which declare this, are so plain, that it\nis astonishing that any one, who hath a real belief in the divinity\nof the scriptures, should ever be able to persuade himself, that\nsinless perfection is among the attainments of Christians in this\nworld.--\n\nThe text, we conceive, is so express as to be incapable of being\nconstrued by the ingenuity of man, or the arts of sophistry, to\nanother meaning. A talent at perverting scripture, which some possess\nand delight to exercise, frequently surprises us with its efforts;\nand that is misapplied and distorted, which we should suppose\nimpossible to be misapplied. _If we say we have no sin, we deceive\nourselves, and the truth is not in us._ To say or believe we have no\nsin, or have attained to a state of perfection in Grace, is to impose\nupon and delude ourselves:--And that in a very high degree. _We\ndeceive ourselves._ And not only so, _but the truth is not in us._ We\ndo not speak _the truth,_ or believe _the truth,_ or know _the\ntruth._ We misapprehend the nature of Christ's spiritual Religion,\nand its plainest and most important doctrines.--Again, _if we say we\nhave not sinned, we make him a liar, and his word is not in us._ Than\nthis no language can be more strong or peremptory. If we say we have\nnot sinned for any given time, or never have sinned, we are justly\nchargeable with imputing to the God of truth a falsehood, and his\nword is not in us--we are destitute of a right knowledge of his law,\nperfections, word, and will. If _any person say_ he hath not sinned,\nsuppose for one day, week, or month, he _makes God a liar, and his_\ndivine _word is not in him._--The Apostle James perfectly agrees with\nthe beloved disciple on this subject. He remarks thus: _For in many\nthings WE ALL offend--WE OFFEND ALL._ If this be so, no mere man\nsince the fall, now is, has been, or will be sinlessly holy in this\nlife. No man can be found who doth not offend in many things. No one\nbut daily doth break the divine law in thought, word, and deed. If\nany one can be produced, who does not offend _in many things,_ then\nthe Apostle James does not speak true. His words are; _in many things\nwe offend all._ To offend is to do wrong. All then do wrong in many\nthings. St. Paul likewise is most express and full in declaring that\nthere is no sinless perfection on earth. His words are, _for we know\nin part, and we prophesy in part. But when that which is perfect is\ncome, then that which is in part shall be done away.--But now we see\nthrough a glass darkly; but then face to face, now I know in part;\nbut then shall I know even as also I am known._ Here we are told the\npresent state is an imperfect state, and that the future in heaven is\na perfect state, perfect in knowledge, in holiness, in all that is\nexcellent. The Apostle carefully distinguishes the present and future\nstate of the good man. On earth his knowledge is low, small, and\ndefective; in heaven it will be full, glorious, and perfect.\n\nIn the old Testament the same doctrine is explicitly revealed. Both\nthe old and new-Testament speak one and the same doctrine, and both\nrest on the same divine authority. Eccle. vii. 20. _For there is not\na just man upon earth that doeth good and sinneth not._ Not one man\non earth is there, who is perfect in goodness. No person is shielded\nwith the armour of Virtue, as never to transgress any moral rule. No\none perfect in piety and morality can be produced or ever\ncould.--_For,_ 2 Chron. vi. 36, _there is no man which sinneth not._\nHow full and positive are these words! Sinless holiness, then, is\nnever found on the earth, in a mere man, since the original defection\nfrom God. It is a plant which grows not in these climates of sin,\nsorrow, and pain, disappointments, and burdens. It is only found in\nthe peaceful regions of heaven. _I have seen an end,_ says David, _of\nall perfection, but thy commandment is exceeding broad._--Job says,\nthat our barely attempting to justify ourselves, and only professing\nto be _perfect_ is a full proof of our perverseness, and sinful pride\nand ignorance. _If I justify myself, my own mouth shall condemn me:\nIf I say I am perfect, it shall also prove me perverse._--Thus full\nis the word of God in declaring that sinless perfection is\nunattainable in this life.\n\n2dly. We argue that sinless perfection is unattainable in this life,\nfrom the purity, spirituality, and extent of the divine law. Suppose\nany man, in his high ideas of himself, would pervert and misconstrue\nall the plain and direct scriptures now cited to prove that sinless\nholiness is not among the attainments of the most eminently pious and\nvirtuous characters, still if he had any just knowledge of the divine\nlaw, of its strictness--of its demands, and of its spirituality, he\ncould not so far deceive himself as to say, he commits, or has no\nsin. The law of God is holy, just, and good. It is exceedingly broad\nor strict. It is, like its glorious author, transcendently excellent.\nIt reaches to the inmost recesses of the soul, to all the thoughts,\nwishes, intentions, purposes, and motions of the heart, as well as to\nthe outward actions of the life. It allows of no evil desire,\npropensity, or irregular wish or action. It requires all holiness in\nall kinds and degrees; and expressed in all proper ways to God;--to\nman;--to self. It requires perfect love to God:--perfect benevolence\nto man:--and to all beings of a moral nature. And this love is to be\nacted out, in all its proper ways, in exact measure, proportion, and\nperfection. It calls upon us to be as perfect in our measure as our\nFATHER who is in heaven is perfect. _Be ye therefore perfect even as\nyour Father which is in heaven is perfect._\n\nThe law of God cannot but be perfect, and demand of us perfection;\nfull and entire conformity to it, in heart, in word, in deed.----Can\nany one pretend to have this perfection? No person can pretend to\nhave, who hath any just sense either of himself, or of the pure\nnature and strictness of the divine law. He who says that he conforms\n_perfectly_ to this law, in heart, speech, and behaviour, must be\nconsidered as ignorant of the very nature and strictness of the\ndivine law, and of what _perfect_ conformity to it means.\n\n3dly. The nature of God and his glorious attributes, prove to a\ndemonstration the folly and presumption of any professions of, or\npretences to, a perfect conformity to his will, and moral glories.\nSinless holiness is being entirely, fully, and perfectly conformed to\nthe divine will and moral character of God. It is having no wrong\nideas of him--his law--character--attributes--word--glories--and\nways: no wrong ideas of Jesus or the Gospel: or any of its\nduties--precepts--calls--offers--doctrines--and ordinances. And in\naddition to all this; having a full belief of, and perfect conformity\nin heart and life to THEM ALL. For example, as high, and exalted, and\nreverential thoughts of God, of his majesty and glory, as we ought to\nhave: as much love to, fear and reverence of, trust in, and\ndependence on God as we ought to have:--as much love to the Redeemer,\nreliance on his atonement, and gratitude for his grace, as we ought\nto have. But, my brethren, who alas! has a deep sense enough of so\nmuch as one duty--one moral obligation, one attribute of the\nDeity--either his wisdom, power, omnipresence, holiness, mercy, or\ngrace, much more of all!--He who says he is perfect, or hath a full,\ncomplete and perfect conformity to God, to his glorious moral\ncharacter--to his will: to his son, his Gospel, in heart, in life, in\nword, and in thought, is impious and profane, is presumptuous, and\nignorant of the very nature of duty and the divine character.----\n\n4thly. Again, the extreme deceitfulness of the human heart, and\ndifficulty of knowing it fully, prove that sinless conformity to the\nlaw of God is not among the attainments of Christians in this life.\nIf it be true that the heart is deceitful above all things and\ndesperately wicked, it will follow that no mere man doth perfectly\nobey the law of God in this life, but daily doth break it in thought,\nword, and deed. _But,_ says the prophet Jeremiah, _the heart is\ndeceitful above all things and desperately wicked, who can know it? I\nthe Lord search the heart, I try the reins, even to give to every man\naccording to his way, and according to the fruit of his\ndoing._--Under a sense of the difficulty and impossibility of fully\nknowing all our secret sins: David cries out, _who can understand his\nerrors, cleanse thou me from secret faults._ Does any one perfectly\nunderstand all his errors:--all his secret faults:--all the\ndeceitfulness and desperate wickedness of his own heart? If so, the\nword of God is not true. What vanity, what presumption, what\nspiritual pride, and ignorance to pretend to know all the windings,\nand turnings, and deep iniquity of the human heart--and all one's own\nmost hidden sins; and to be perfectly free from all evil in heart, in\nlife, in conduct and passions! Who dare say he has fully explored the\ndeep mysteries of iniquity--the plague of his own heart?--And that he\nhas as great a sense of the evil of sin, as he ought to have?----\n\n5thly. A further argument to prove that sinless perfection is\nunattainable in this life, is that it would render null and void,\nsome of the duties and exercises, in which the essence of piety and\ngodliness consists. He who is perfect, must say, if self-consistent,\nthat he knows all duty, every duty, the whole extent of duty in all\nconditions, in all circumstances whatever. He must also fully know\nall doctrines, all divine ordinances: that he has, a full and perfect\nsense of every moral, social, relative, and religious tie; and lives\nup completely and perfectly to them all. With him is no defect, not\neven the smallest, in piety or morality. There is no omission of\nduty. There is no want of fervour and sincerity. There is no\ndeficiency in faith, in repentance, in Godly sorrow for sin, in hope,\nin Charity, in meekness, in humility, in benevolence, in alms, in\njustice. There is no corner of the heart but what is completely\npurged of all deceit, malice, envy and hypocrisy.--We may\nadd,--further, if we have no sin, we need no pardon, no repentance,\nno Saviour to wash away present guilt, no prayer to God to keep us at\npresent from Satan's devices. If we have no sin in thought, word, and\ndeed, we can have no mourning over sin at present, and need not seek\nfor renewed forgiveness. But our blessed Master has taught us to\npray--_forgive us our debts, as we forgive our debtors._ But if we\nhave no sin, we have no _debts_ to be forgiven. The perfectly\nrighteous need no repentance. They may be sorry that they were once\nsinners, but not that they are now vile and unworthy. _But the\nsacrifices of God are a broken and contrite heart; a broken and a\ncontrite spirit, O God thou wilt not despise._ If we have no sin, we\ncan offer no such sacrifices. The man who is sinlessly holy may say,\n\"I was once a sinner, but I am not a sinner now. I could once say God\nbe merciful to me a sinner; but now I can say, God be thanked, I am\nnot as other men are, I have no sin.\" What impiety, what insufferable\nspiritual pride in this language! And before any one can feel thus,\nhe must be destitute of all humility, self-abasement, and just sense\nof God, and of himself.----\n\n6thly. A pretence to sinless perfection is contrary to the experience\nof saints recorded in scripture. The faith of assurance is attainable\nin this life. But this is a very different thing from perfection in\ngrace. The good man in the exercise of grace is afraid of being\ndeceived, of mistaking the nature of religion. He sees so much\nremaining sin, so much depravity, want of more ardent love to God, so\nmany failings in duty, that he wonders how God can pardon him. He\nfeels that he is the chief of sinners, unworthy even to stand before\nGod, and that his holiest duties need to be sprinkled afresh with the\nall-atoning blood of Jesus, and that he deserves to perish in his\nsins unpitied. He feels his own unworthiness of eternal life.----The\nmore grace any one has, the more he wishes it to be increased. He\nhungers and thirsts after righteousness more and more. From day to\nday, he sees more and more of his sins, their number, their several\naggravations, and the extent of the divine law. He never thinks that\nhe hath done enough for God and religion, or can do enough, or now\ndoes enough. He rejoices, if he may be honoured, though it be only as\nthe smallest means, of advancing the cause of God in the world, even\nat the risk of his own reputation, or the scoffs of impiety. He knows\nthat he is bound to love God with all his heart, with all his\nstrength, with all his soul; and his neighbour as himself; and to be\nwholly conformed to the divine will, and duty: to worship God with\nall the ardor, purity, and sincerity of which his nature is capable.\n\nSo far from having attained perfection, those who have the most grace\nand the deepest experience of religion, have innumerable sins daily\nto confess, many failings and deficiencies of duty, cold and dead\nframes, and much remaining corruption over which to mourn, and of\nwhich to repent. And the more holy any are, the more humble will they\nbe, the more sensible of their sins, of their hypocrisy, their want\nof faith, of love, of hope, and of every grace; and of course the\nmore ready will they be to cry out as St. Paul did, _O wretched man\nthat I am who shall deliver me from this body of death!_ So eminent a\nChristian as St. Paul was, utterly discarded the notion of sinless\nholiness being among his attainments. And it is a common opinion that\nthis remarkable man had made higher advances in holiness, and really\nfelt more of the power of Religion than any one that ever lived, or\nwas ever received to heaven from this Apostate world. He says, _Not\nas though I had already attained, either were already perfect: but I\nfollow after, if that I may apprehend, that for which I also am\napprehended: but this one thing I do, forgetting the things that are\nbehind, and reaching forth toward those things that are before. I\npress towards the mark for the prize of the high calling of God in\nChrist Jesus._ If so holy a man and distinguished an Apostle, if the\nbest Christian that ever was, peremptorily assert that he hath not\nreached to perfection, though it were the mark which he had set\nbefore him, what presumption in any to pretend to surpass him, and to\nhave attained it! He says of himself, what indeed is true of all good\nmen. _For we know that the law is spiritual, but I am carnal sold\nunder sin. For that which I do, I allow not: for what I would, that I\ndo not; but what I hate that do I. I find then a law that when I\nwould do good, evil is present with me. O wretched man that I am, who\nshall deliver me from the body of this death!_ Here is remaining sin\nin St. Paul. There is, with respect to him no such thing as entire\nfreedom from it. He mourns over it. He cries out in bitterness to be\nfreed from it. There was a time, indeed, when he thought he was\nperfect, but that was in his ignorant pharisaical state.\n_Circumcised,_ says he, _the eighth day, of the stock of Israel, of\nthe tribe of Benjamin, an Hebrew of the Hebrews; as touching the law\na pharisee. Concerning zeal, persecuting the Church; touching the\nrighteousness of the law, blameless._ But after he was converted to\nchristianity, he saw and bewailed his imperfections and remaining\nsin. When he thought he was _perfect,_ he was a poor deluded,\nself-boasting, and self-righteous Pharisee.--In the pharisee who went\nup to the temple to pray, we have an instance of a man who thought\nhimself _perfect._ But our Lord thought very differently of him. He\nwas a singular instance of self-righteous spirit. _Two men went up\ninto the temple to pray: the one a pharisee and the other a\npublican.--The pharisee stood and prayed thus with himself, God I\nthank thee, that I am not as other men are, extortioners, unjust,\nadulterers, or even as this publican. I fast twice in the week, I\ngive tythes of all that I possess. And the publican stood afar off,\nand would not so much as lift up his eyes to heaven, but smote upon\nhis breast, saying God be merciful to me a sinner._ Here was a man\nboasting of his perfection: and another who saw, felt, and confessed\nhis sinfulness. _God be merciful to me a sinner._ Persons of the most\nknowledge, longest standing and deepest experience in Religion, are\nthe farthest from supposing that they are perfect.----\n\nTo all these arguments to disprove the doctrine of the attainableness\nof sinless perfection in this life, it may be proper to add all THE\nPROTESTANT PUBLIC CONFESSIONS OF FAITH, wholly disavow the idea. It\nwould be tedious to mention them all.--As a specimen, we appeal to\nthe shorter catechism of the Assembly of Divines at Westminster\nconvened, to draw up a concise CONFESSION OF FAITH. In answer to this\nquestion \"is any man able in this life, perfectly to keep the\ncommandments of God?\"--They judiciously and scripturally reply: \"no\nmere man since the fall is able perfectly to keep the commandments of\nGod, but daily doth break them in thought, word, and deed.\"--I shall\nclose this branch of the subject with the words of Mr. Mason.\n\n\"It is very extraordinary,\" says he, \"that this sinless perfection is\npretended to by persons among whom we should least of all expect to\nfind it; persons of low, narrow, contracted minds; who discover very\nlittle of the genuine spirit of the Gospel, humility, meekness, and\ncharity; and then seem never once to suspect themselves capable of\nany such thing as spiritual pride, false zeal, and\nheart-delusion.--But these pretences to sinless holiness carry in\nthem so much ignorance, rashness, presumption, and secret pride that\nthey contradict themselves, and evidently demonstrate the falsehood\nof what they assert; unless it can be proved, that there is nothing\nsinful in those forementioned principles and dispositions, from\nwhence they evidently spring.--So that he who says _he has no sin,_\nnot only maketh God, but maketh himself _a liar._ And such a palpable\nextravagance as this, must needs throw a great discredit and strong\nsuspicion upon any that espouse it.\"\n\nII. The second thing proposed, was to remove some objections or\ncavils, which have been raised on this subject.--The objector does\nnot fail to remind us that the scripture often speaks of, or mentions\nthe words, _Perfect_ and _Perfection._ In reply we grant it, and\nremark that it uses them in three senses; or that there are three\nsorts of perfection--_absolute, indefective,_ and _relative_ or\nmoral. The _first_ is particular to God, the _second_ to angels and\nsaints in heaven, and the _third_ is possessed by good men on\nearth.--How unfounded all claims to the _second_ sort of perfection,\nthat is, sinless holiness, are, we have largely considered. The\n_third_ or last kind of perfection, usually termed _relative_ or\n_moral,_ is a gracious sincerity. And this is all the perfection\nattainable in this present world. The faith of assurance is the\nhighest attainment of christians on earth. And but FEW comparatively\narrive at this. How happy those who have! To attain this, every\nexertion should be made.--In the last sense of the word _perfect_ or\n_perfection,_ good men in scripture are said to be _perfect_: that\nis, sincere upright men, free from hypocrisy. Thus Job and others are\ncalled _perfect men.--Mark the perfect man, and behold the upright,\nfor the end of that man is peace._ Here the _perfect_ man is the\nupright man. _That the man of God,_ says the Apostle, may be\n_perfect_; not sinlessly holy, but furnished to all duty.--All may\nknow very easily that the word _perfect,_ when applied to pious\nbelievers or righteous men, is used for gracious\nsincerity.--Scripture must expound itself; it is its own best\nexpositor.----\n\n2dly. But says the objector, the Apostle John, declares, _that he\nthat is born of God, cannot sin, for the seed of God remaineth in\nhim._ The meaning of this evidently is, that those who are born of\nGod, do not, and cannot sin and live as others do _allowedly,\nhabitually_ and with _such strength of heart._ On the other hand,\nthey mourn over sin, hate it, and lament all remains of it in\nthemselves and others.\n\n3dly. The pleader for sinless holiness in this life, quotes Rom.\nvi. 7. _For he that is dead, is freed from sin._ What St. Paul means,\nhe himself tells us in verse 14--_for sin shall not have dominion\nover you._ If then we will permit the Apostle to be his own\ninterpreter, we cannot mistake his meaning. Verse 12. He says, _let\nnot sin REIGN in your mortal bodies, that ye should obey it, in the\nlusts thereof._ Here he most plainly informs us that by being freed\nfrom sin, he means freedom from its _reigning_ power, and from its\nguilt. Every true believer is freed from its _reigning_ power, and\nits _condemning guilt._ For there is no condemnation to them that are\nin Christ Jesus. The believer is justified and accepted of God on\naccount of the Mediator's righteousness, and shall never come into\ncondemnation. He receives the son of God as his only Saviour, his\nteaching prophet, atoning priest, and ruling king. Being sanctified\nby the power of divine grace he gives himself up to the duties of a\nholy life. Trusting for pardon to the merits of his Redeemer, he\nimitates him in all his imitable perfections.--There is, upon the\nwhole no plea for the attainableness of sinless perfection _in this\nlife, either from scripture_ or experience, which has any solid\nfoundation.\n\nWe shall now make some improvement of this important subject.--And\n_the first remark_ is that every thing, in the word of God, and in\nthe frame of nature, conspire to show us that this is a state of\ntrial and probation, and was never designed, in divine wisdom, to be\na state of perfection and retribution. Perfection and unsinning\nobedience do not seem to comport with a state of probation or trial.\nA probationary state always presupposes, and is introductory to a\nretribution state. Every thing around us indicates an imperfect and\nfallen condition. All the calls, warnings, invitations, counsels,\nexhortations, promises of assisting grace--and even the Gospel-plan\nof life and peace itself, clearly demonstrate that this is not a\nstate of unsinning obedience. Imperfection, in legible characters, is\nwritten on all human beings, on all the works and ways of man; on\nevery duty and virtue. The eye sees nothing perfect around\nus.--Sorrow, pain, losses, distress--and groans are the lot of man.\nThese denote imperfections of virtue--declare guilt, or moral\nevil.----Jesus of Nazareth alone, the author of our salvation was\nwithout sin. He was holy, harmless, undefiled. His Goodness was\nimmaculate. His obedience was indefective. By him sinless holiness\nwas exhibited. For any to pretend to perfection in goodness, is in\nthis respect, to claim equality with him.--Again--\n\n2ndly. We observe, for the improvement of the subject, that though\nsinless holiness be not attainable in this life, yet all, without\nexception, ought to make it the mark, at which they should aim. The\nquestion is not, whether the divine law require of man complete or\nperfect conformity to its precepts in heart and life. This we\nbelieve. The divine law cannot abate in its demands, or be less\nstrict. It changes not.--The question is not, whether it be wrong in\nus, to fall short of duty in any one instance or respect. This is\nallowed. All defect in moral goodness is criminal, or involves blame.\nNeither is the question, whether all men should aim at sinless\nholiness or seek for it. But whether any attain to it, in this life?\nWe contend that none do. We have offered our reasons. We trust they\nwill satisfy all impartial enquirers after truth.\n\nBut we are not to sit down easy in our religious pursuits, or content\nourselves with low measures of grace, or be remiss and negligent,\nbecause sinless perfection is unattainable, because this is an\nimperfect world, or because all have failings, infirmities and a\nmixture of sin in every duty. This would be an awful abuse, and\nhorrible perversion of the doctrine: would bespeak a very depraved\nmind.--On the other hand, this subject, and all the word of God teach\nus to press forward in our Christian course, as those who run in a\nrace: to strive to excel in piety, in every grace, and every moral\nduty, as those who are engaged in a warfare:--to have constantly in\nour eyes the example of the Redeemer, and the end of our faith, the\nglorious prize to be at last enjoyed. _We are to forget the things\nthat are behind,_ and reach forth toward those that are before: to\nrest in no attainments, which we may think we have already reached,\neither in piety or morality, either in love to God or man, either\nchristian graces or moral Virtues.--We are to go on from strength to\nstrength--from one degree of grace to another--from step to step in\nthe way of righteousness.--We are to give all diligence to make our\nCalling and Election sure: to be found of God in peace at last. We\nare to add to our faith, virtue; to virtue, knowledge; to knowledge,\ntemperance; to temperance, patience; to patience, brotherly kindness;\nand to brotherly kindness, Charity.--We are to increase in all\nspiritual wisdom, in all christian knowledge and experience,\ncultivating, in a strict and careful attendance on all the means of\ngrace, public worship and holy ordinances, a higher and higher sense\nof divine things--of God--of Christ--of the Gospel--of the worth of\nthe soul--of the glory of heaven--of the evil of sin--of the extent\nof the law--and riches of divine grace, till we all come in the unity\nof the faith and of the knowledge of God, unto a perfect man, unto\nthe measure of the stature of the fulness of Christ, which will be at\ndeath.--In fine, our warmest prayers, our most vigorous endeavours,\nour highest aim, should be, that we may have a more lively faith--a\nmore deep repentance--a more animated zeal, a more pious frame of\nheart, and exemplary life.--Amen.\n\n\n\nDISCOURSE XX.\n\n----------\n\nThe Apostle's caution to all Christians--_be not carried about with\ndivers and strange doctrines,_ or the danger of instability, and\npernicious tendency of error.\n\nHEBREWS xiii. 9.\n\n_Be not carried about with divers and strange doctrines._\n\nOne very good proof of the truth and divinity of the scriptures is\ntheir laying before us, the proneness of men to imbibe, on the great\nsubject of religion and morals, pernicious principles and dangerous\ndelusions. A more melancholy view of the vices and corruption of\nhuman nature can hardly be exhibited, than the avidity with which it\nadmits, and the obstinacy with which it defends errors, when once\nreceived. Hence we so often find our Saviour, who perfectly knew what\nwas in man, cautioning his followers against false doctrines and\nfalse teachers. In this, as well as in all other respects, the\nexample of their Lord and Master is imitated by the Apostles, who\nwere inspired and commissioned by him. In almost every _Letter_ of\ntheirs to the Churches, gathered and formed by them, are inserted\nseasonable and solemn cautions against the pernicious influence of\nerrors and dangerous heresies. They likewise direct Christians, in a\nChurch-capacity, which indeed was very necessary, in what manner to\ntreat them. _A man that is an heretic after the first and second\nadmonition reject._ An _heretic_ is one who imbibes principles\ntotally inconsistent with, and subversive of, the very foundation of\nthe Gospel, and causes divisions and schisms in the body of\nChrist--the Church. Such an one is to be solemnly admonished by the\nChurch of his destructive principles, and unchristian and divisive\npractices, a _first_ and _second_ time. And if all the lenient and\nChristian methods to reclaim him, be ineffectual, and he continue\nobstinate in his false principles, and endeavours to introduce\ndivisions and strife into the church, after due pains and patience,\nhe is to be rejected from the communion of the faithful.--The Apostle\nto the christians at Rome, directs them in a Church-capacity to\n_mark_ and _avoid_ persons who embrace doctrines different from his;\nand who _thereby_ cause divisions. He is very fervent and\naffectionate in his address. _Now I beseech you Brethren, mark them\nwhich cause divisions and offences contrary to the doctrine ye have\nlearned; and avoid them. For they that are such, serve not our Lord\nJesus Christ, but their own belly, SELFISH VIEWS and INTEREST, and by\ngood words and fair speeches, deceive the hearts of the simple._ They\ndelude the weak and uninformed. Well instructed Christians are seldom\nled away from sound doctrine. Unstable persons are easily seduced. So\nare the ignorant who have never improved their opportunities and\nadvantages to furnish their minds with just views of the great and\nessential doctrines of the Christian Religion. Designing men who\n_cause divisions and offences_ contrary to the doctrine of Christ,\nalways carry on their purposes, with _good words_ and _fair\nspeeches,_ much subtlety and art, under the disguise of friendship,\nand great zeal for a more pure religion. They have on _sheep's\nclothing,_ though inwardly they are _ravening wolves._\n\nTitus, Bishop of the Island of Crete, is directed how to convince\nopposers to the true religion: _holding fast the faithful word, as he\nhath been taught,_ that is, the true Minister of Christ, _that he may\nbe able by SOUND DOCTRINE both to exhort and convince gainsayers._\nSound doctrine, or the great and important truths of the Gospel, are\nthe way to convince and reclaim gainsayers, or the erroneous. _Sound\ndoctrine_ is then knowable, what may be learned with much ease from\nthe holy scriptures.--The Christians in the Churches of Galatia are\ntold, that error and false doctrines have a strange kind of influence\non the mind, like fascination. And that false prophets or pretended\nTeachers have almost the power of magic, or sorcery to _bewitch_\npeople.--_O foolish Galatians, who hath_ BEWITCHED _you that you\nshould not obey the truth, before whose eyes Jesus Christ hath been\nevidently set forth and crucified among you._ They had the very best\nmeans of instruction in the principles of the Gospel. St. Paul was\ntheir preacher. He was surpassed by none of his brethren, in zeal or\neminence of abilities. After all, _false Teachers_ seduced some of\nthese professed Christians of the Churches of Galatia from the faith\nand order of the Gospel. He supposed there was something like magical\nincantation and witchcraft in their seduction. _O foolish Galatians\nwho hath bewitched you._--Whoever, in the course of human events, has\nbeen an observing spectator of the rise and progress of any gross\ndelusions or great errors in Religion, will not think the Apostle too\nstrong in his language.--Certainly, then, most needful is the caution\nof the text, _be not carried about with divers and strange doctrines._\n\nWhat is proposed, in dependence on divine help, in the sequel, is to\nexplain this caution, or to show the danger of instability, and\npernicious tendency of error.--And then by way of improvement point\nout that conduct which becomes Christians, when gross errors and\nunhappy divisions spring up among them.\n\nThe principle design of the present discourse is to explain the\ncaution, of the Apostle, in these words, _be not carried about with\ndivers and strange doctrines,_ or to shew the danger of instability\nin religion, and pernicious tendency of error.\n\n_The divers and strange doctrines,_ which the Apostle had in view, in\nthe caution which he gives in the text, no doubt were various false\nand hurtful errors, which were spread among the Churches gathered and\nplanted by the Apostles, through the insinuations and plausible arts\nof the Judaizing Teachers. Many of these, half Jews and half\nChristians, arose, and infested the Churches with the poison of their\nfalse notions. Their object in general was to form a coalition\nbetween Christianity and Judaism; to have the law of Moses and Gospel\nof Christ so blended as to form one complex religion. The Jewish\nconverts to Christianity were extremely unwilling to relinquish their\nown rites and ceremonies. Long was it before they could admit the\nidea that their legal rites and sacrifices were merely typical; and\nof course, were to be wholly abolished, when the Antitype was come.\nWhen the substance was come, the shadows were to flee away. The\nJudaizing teachers strenuously maintained, that the observance of the\nMosaic ritual was necessary to salvation. They held that obedience to\nthe law of Moses, as well as faith in Christ, was requisite to our\njustification before God. These _false teachers_ had greatly\ncorrupted the Gospel. Many were deluded by them. And _various\nstrange_ doctrines or notions about meats and drinks were adopted.\nAnd the Jewish converts to Christianity were tossed to and fro with\nthem: Were _carried about,_ or led away with them. The Apostle\ntherefore writes to all the converts from Judaism to Christianity to\nbeware of all notions, which were contrary to the great and essential\ndoctrines of the Gospel, to the _first principles_ of the Oracles of\nGod. _Be not carried about with divers and strange doctrines._ He\nwished to have them STABLE and FIRM in their principles: never to\nlisten to the various strange notions, which any should attempt to\ndiffuse among them. _The divers and strange doctrines_ against which\nthe Apostle would have Christians be on their guard, are then all\nfalse notions and corrupt principles of Religion: all tenets and\nopinions however various, or surprisingly absurd they may be, which\nshall arise in the Church, in any age. The _strange doctrines_ were\nprinciples contrary to what he taught and preached--contrary to the\ntrue doctrines of Christ. He calls them _strange_ because unknown to\nthe Gospel, not contained in the word of God, and not preached by\nhim. And they were _strange_ too because contrary to the obvious\ndictates of reason. All unreasonable and absurd tenets in religion,\nmay then fitly be termed _strange._ And they are _divers_; many and\nvarious. We are then to beware of all the various false principles\nbroached among the several denominations of Christians. Such, at\ndifferent times, spring up among the respective Communions of\nChristians. Some ages or periods are more noted for the rise and\ndiffusion of errors and delusions than others. But error, in a\ngreater or less degree, has infected every age, and part of the\nChristian world. Sometimes, indeed, the pure and strict principles of\nthe Gospel will long obtain among a people. They will have\nuninterrupted tranquility. The great head of the church shall\nremarkably smile upon them. The God of Zion shall long bless them. No\ntempest rages. No clouds overshadow the sky. The truth is professed,\nand is ably defended. Men of shining talents, and whose zeal for\npurity of doctrines and worship is equal to their talents are raised\nup, in happy succession, to oppose error, and to plead the cause of\nZion; who are as polished shafts in the quiver of God; and who are\nhonoured as eminent instruments of promoting the truth.--A few years\nmay produce, in the same place or Country, a melancholy reverse.\nTruth may be greatly opposed. Errors of a very alarming nature may\nsuddenly arise. Zion may be clothed in sackcloth, and be bathed in\ntears. Public worship may be deserted. Divine ordinances may be\ndenied or disregarded. The Saviour may be disowned, and the interests\nof morality be languishing. False prophets then come forward;\nbetrayers of the truth are found to multiply where there was the\nleast ground to fear. Error is most widely and extensively diffused\nby corrupt writings and corrupt men, under the venerable name of\n_preachers_ of the Gospel, who travel into different and distant\nparts, with the zeal of pilgrims, and with an engagedness, which if\nemployed in the promotion of truth and pure religion, would work\nhappy effects. An uncommon ardor usually accompanies men, who broach\nnovel tenets, and set out with an intention to disseminate them\nextensively. Pride and party views aid that ardor. An unwillingness\nto sink into contempt, and an ambition to keep themselves in\ncountenance produce wonderful exertions. The man, who undertakes to\nspread errors and delusions feels that his reputation is concerned in\nhis success; every proselyte adds strength:--every advance gives\ncourage. And it is a remark well-founded, that we seldom find\nfanatics in religion, and the propagators of false principles\ndeficient either in impudence or ardor. Men who have thrown off the\nstrict and pure doctrines, in which they have been educated, or which\nthey have for many years professed, and have denied all religion, or\nadopted erroneous and false principles, commonly become obstinate and\nstubborn, self-confident and censorious. Rarely is it known that such\nare ever reclaimed. They go on waxing worse and worse, till life\nclose, and eternity open upon them. How needful therefore the\ncaution, _Be not carried about with divers and strange doctrines!_\nHow unhappy to be unstable, in the things of God! How mischievous is\nthe tendency of error! _The double minded man is unstable in all his\nways._ The character of _Reuben_ is _unstable as water, thou shalt\nnot excel._ Instability will effectually prevent our arriving at any\ndegree of excellence, in any praise-worthy pursuit. If unstable, we\ncan make no proficiency in useful knowledge, or arrive at any high\ndegree of moral Virtue, or religious attainments. Man suffers more by\nbeing unstable in his ways than can be easily computed, or than\nalmost any one is aware of. The more important and interesting the\nthings, in which we are engaged, or to which we propose to pay our\nattention, the more fatal is instability. To be always changing from\none thing to another, is the way never to accomplish any thing, at\nleast, to any good purpose. When we consider instability as it\nrespects Religion, the danger of it can hardly be expressed or\nconceived. He who is unstable in the things of the world is sure to\nbe, in the event, despised; and to sink into wretchedness.\nMisfortunes and disgrace will attend him. He cannot pass his days\nwith comfort. He must content himself, whatever may be his ambition,\nwith being an unimportant character, and being of little service to\nthe great community of men, unless by being a warning to all with\nwhom he may converse of the ill effects of instability.\n\nBut he who is unstable in the things of God, can enjoy no comfort or\narrive at any excellence. _It is a good thing that the heart be\nestablished with grace._ Happy is the person who is established, in\nthe principles of grace, and in gracious and holy exercises! _To be\ncarried about with divers and strange doctrines_ is the way to have\nno just and true notions of the doctrines of Christ, to lose the\nadvantages of the Gospel, to be instrumental of giving to others\nfalse notions of religion, or prejudices against it, and to be in\ndanger of missing of final happiness ourselves. The Apostle had very\ngreat anxiety lest Christians, the professed converts to\nChristianity, should be led away from the truth by subtle deceivers.\n_That we,_ says he, to the Ephesians, _henceforth be no more\nChildren, tossed to and fro, and carried about with every wind of\ndoctrine, by the sleight of man, and cunning craftiness whereby they\nlie in wait to deceive._ Children are easily persuaded to change\ntheir minds--to adopt new, and lay aside former opinions, without any\ncareful examination, or sufficient reasons. So, many people, who\nindeed are but Children in knowledge, are tossed to and fro, and\ncarried about with every wind of doctrine. And there are always to be\nfound a plenty of wrong-principled men, who lie in wait to deceive.\nThe Apostle speaks of their insidious arts, and plausible ways of\ndeception in terms remarkably strong: by the _sleight of men_ and\n_cunning craftiness whereby thy lie in wait to deceive._--As there\nare _true,_ so there are _false,_ and as there are _sound,_ so there\nare _unsound_ or corrupt doctrines. And as we are most diligently to\nseek and love the one, so we are most cautiously to shun the other.\nAnd this is of the greatest importance to us all; and of equal\nimportance to all. All are liable to fall from the truth, or to\nmisapprehend it. There is no moment the Christian can say, \"I am free\nfrom the danger of falling into error; such error as shall offend\nGod, grieve his people, cause divisions, interrupt the peace of the\nChurch, and wound my own Conscience.\" Error is pleasing to the\ndepraved heart of man. Divine truth is unwelcome. Others, great and\nlearned men, after high professions have apostatised--have renounced\nthe right ways of the Lord. \"I may, in the holy and righteous\nProvidence of God,\" should the Christian say, \"be left to fall into\nerror and delusion.\" _Let him that thinketh he standeth take heed\nlest he fall._ The tendency of false principles in Religion is\nextremely pernicious. All error indeed hath an unhappy effect on the\nhuman mind.[1]----\n\n1. The pernicious tendency of error appears from the influence, which\nall principles, whether true or false, have on the life and conduct\nof mankind. That truth has great power and influence upon the human\nmind, will hardly be denied. Mighty is its force. The powerful\ninfluence of divine truth in purifying the affections of the heart,\nand reforming the life is necessarily implied in these words:\n_Sanctify them by thy truth, thy word is truth._ These are the words\nof our Redeemer himself. And they certainly teach us, that\nGospel-truths, or the pure and heavenly doctrines of his religion\nhave a tendency to correct the prejudices, to enlighten the minds, to\nimpress the hearts, and to purify the affections of people. If the\nhappy effects of true doctrines, and the true principles of the\nGospel were not great--why are they to be preached--why is there so\nmuch said about holding fast the form of sound words--of being sound\nin the faith--of sound doctrines,--of contending earnestly for the\nfaith once delivered to the saints--of abiding in the doctrine of\nChrist? On the other hand, if the effect of error be not exceedingly\npernicious, why should we be so frequently, and solemnly warned\nagainst false teachers--false doctrines--false Christs--against\nmaking shipwreck of faith and a good Conscience--and against the\ndanger of all delusion? Some affect to believe in the harmlessness of\nerror; and that all opinions and speculations in religion are of\nlittle or no consequence. But if error be harmless--I think it will\nfollow that truth is useless. But did not Jesus of Nazareth, come\nfrom God on purpose to reveal the truth?----\n\n2ndly. All errors or false principles, respecting religion and\nmorals, lead to evil practices. The greater the error, the greater\nwill be its ill-effect. Small errors, relating to mere circumstances\nof religion, to names and forms, rites and ceremonies, have a\nproportionately small influence in producing wrong practice, or\ncorrupting the morals of men. Many speculations, and erroneous\nopinions are of so inconsiderable a nature, though they have caused\nmuch altercation and divisions among professing Christians, as to be\ntotally unworthy of notice. And Christians ought to be ashamed that\nthey ever contended about them. They are not of sufficient\nconsequence in themselves to excite warrantably any alarm in that\nmind, which has the tenderest and most affectionate regards for truth\nand religion. There are meats and drinks, indifferent things, in\nwhich the kingdom of God does not consist. We need never dispute\nabout these. From those who hold to them, our Charity ought not, in\nthe smallest degree, to be withdrawn. We may have all the ardor of\nbrotherly love towards, and Christian Communion, with, them.--Other\nerrors, again, are of a most alarming nature, and affect the very\nsubstance and vitals of Religion. They undermine the foundation, and\ntake away all the beauty and glory of the Gospel. Such the Apostle\nPeter stiles _damnable heresies._ 2 Pet. ii. 1. _But there were false\nprophets also among the people, even as there shall be false Teachers\namong you, who privily shall bring in damnable heresies, even denying\nthe Lord that bought them, and bring upon themselves swift\ndestruction._ These are errors which are essential--which, pursued in\nall their natural and necessary consequences, destroy all the\nfoundations of Religion. Errors of this kind have the worst effect on\npractice. We must strictly guard against them, and do all in our\npower, in all scripture-ways, to prevent their rise or progress. We\nmust retire from such as hold them. And we cannot, with a safe\nconscience, wish them _God speed. Whosoever transgresseth, and\nabideth not in the doctrine of Christ, hath not God: he that abideth\nin the doctrine of Christ, he hath both the father and the son. If\nthere come any unto you, and bring not this doctrine, receive him not\ninto your house, neither bid him God speed. For he that biddeth him\nGod speed is partaker of his evil deeds._--\n\nOur practice is more or less influenced by all our religious tenets.\nWrong belief leads to wrong conduct. Error in doctrine, invariably\nand universally, affects the conduct in proportion to its magnitude.\nTo illustrate this, in a few plain instances which cannot be\ncontroverted--permit me to ask,--Suppose I imbibe the erroneous\nopinion that prayer to the God of all grace is not required of man,\nand is wholly insignificant, will not this lead me to lay aside the\npractice of it, in all its forms, altogether?--Again, suppose I\nadopt, as one article of my Creed, that there are no divine\nSacramental ordinances in the spiritual religion of Jesus Christ--or\nstated prayer--or Sabbath-day--or the means of grace are of no use,\nwill not this cause me to disesteem them; and, then, to neglect them\nin my life entirely?--or further, suppose I receive, as a right\nopinion in morals, the lawfulness of self-murder, and the lawfulness\nof violating the truth, when it may be inconvenient for me to adhere\nstrictly to its laws, will any man believe that I shall not, as\nemergencies arise, act out these corrupt principles? Innumerable\nother instances, might with equal pertinency, be adduced. These are\nonly adduced as a specimen to prove, beyond all contradiction, that\nall errors have either a greater or less influence on the conduct of\nmen.\n\n3dly. False principles in religion excite and nourish evil tempers of\nheart. Doctrines which are contrary to the Gospel, and are not\naccording to godliness have an influence on the heart, as well as\nlife. They corrupt the mind. Nay, they pollute and vitiate it. They\ncreate evil desires and vile affections, envy, prejudice, wrath, evil\nspeaking, censoriousness, bitterness. They destroy the sweet and\nbenevolent exercises, in which our happiness consists. As heavenly\ntruths, the pure doctrines of Christianity, sweeten and purify the\nheart, and make men meek, kind, tender-hearted--benevolent, and\nfriendly to man, so false principles or wrong religious tenets,\nexcite evil affections, and poison the soul with malice and impurity.\nBy their fruits on the heart, as well as conduct are we to know\ndoctrines, as well as Teachers. _Beware of false prophets which come\nto you in sheep's clothing, but inwardly are ravening wolves. Ye\nshall know them by their fruits. Do men gather grapes of thorns or\nfigs of thistles? Even so every good tree bringeth forth good fruit:\nbut a corrupt tree bringeth forth evil fruit. A good tree cannot\nbring forth evil fruit: neither can a corrupt tree bring forth good\nfruit. Every tree that bringeth not forth good fruit is hewn down and\ncast into the fire. Therefore by their fruits ye shall know\nthem._--Characters and doctrines are to be known by their _fruits._\nFalse doctrines always tend to corrupt the heart.\n\n4thly. False doctrines or errors have a pernicious influence upon the\nmorals of society at large, even upon the manners of those people,\nwhere they rise up and prevail, though they do not imbibe them. Loose\nand unimproving discourse flows from wrong and loose principles. Such\ndiscourse falls in with the evil propensities of the natural heart,\nis listened to with eagerness, and retained as an amusement even by\npersons who detest the principles. _Evil communications corrupt good\nmanners._ They always had, and always will have this effect. The\n_tongue_ which speaks evil of Virtue and the pure doctrines of the\nGospel, and which advocates the cause of vice, is doing untold\nmischief to society and the public morals.--Much more extensive is\nthe mischief produced by the _pen,_ which is employed to recommend,\nto colour over, and spread Vice and error, infidelity and immorality.\nHappy for society, happy for the world, would it have been if the\nlearned had never devoted genius, science, and talents to the cause\nof Vice! But error as well as truth, Vice as well as Virtue will have\nadvocates to plead in their defence. And where, either by\nwrong-principled men, or erroneous writings, errors are spread, the\npeople are corrupted in their morals. All false principles, more or\nless, injure society, where they obtain and have an ill-effect upon\nthe manners of such as are spectators of them, or reside in the midst\nof them. This is the natural tendency of errors, in doctrine and\npractice. And this effect will take place, unless individuals, or the\npeople at large, have such an abhorrence of them, as shall be an\neffectual antidote.\n\nWhen errors arise and spread, the Christian may, and ought to be\ngrieved, but he ought not to despond; or distrust the love and\nkindness of God to his true people and the true Religion. Especially\nought he not to mingle resentment with his concern for the cause of\ntruth, _For the wrath of man worketh not the righteousness of God._\nFor wise and holy ends, error is permitted to spring up, and prevail.\nBut it can go no farther than a wise and Sovereign God sees meet. He\ncan say to it, hitherto shall thy proud waves come and no farther.\nAnd he will stay it, in such a manner, and such ways, and at such\ntimes, as seem best to him. We may rest in these words of our\nSaviour, _Every plant which our heavenly Father hath not planted,\nshall be rooted up._ It was a wise advice of a learned man,\nGamaliel--_If this work and counsel be not of God, it will come to\nnought._ Error and delusion must at last die away. But truth shall\nobtain an eternal victory.----\n\nHaving finished what was proposed, it only remains to improve what\nhath been offered, for your direction and assistance in practice.--\n\nAnd _first_--We should examine all our principles by the word of God.\nThe true principles of religion are to be taken thence. And they are,\nin their great foundation, easily to be learned. All men of common\ncapacity may know them, if they will be honest and upright in their\nsearch. The reason, why there have been so many divisions and errors,\nor false doctrines, is because men have left the holy scriptures, and\ngleaned strange doctrines, from other sources. The word of God must\nbe our supreme and only standard. If we make any thing a rule above\nit, we wholly depart from it, and get our religion from another\nsource. And respecting the true principles of religion, I venture to\nsay, all real Christians, of whatever denomination, are perfectly\nagreed in them--in the absolutely essential doctrines, I mean, and\nare much more agreed in every thing material, than they themselves\neither clearly apprehend, or are willing to confess.\n\n_Secondly,_ let us feel the need of continually watching, lest we go\noff from the pure principles of the Gospel. We see others, in one age\nand another, and in one place and another, renouncing the right ways\nof the Lord--denying the great doctrines and ordinances of Christ.\nAnd we behold men changing their principles after long professed, for\nerrors and delusion.--Let us ever be upon our guard against the\ndanger of going off from the doctrine of Christ. _Be not carried\nabout with divers and strange doctrines._--\n\n_Thirdly,_ if we have imbibed errors, let us hence be persuaded to\nlose no time in recovering ourselves from the snare. Others, after\nhaving adopted great errors, have seen their folly--have mourned over\ntheir obstinacy, stubbornness, and prejudices:--have recanted:--and\nreturned to the truth. Let us, if we have been carried away with\ndivers and strange doctrines--HASTEN to relinquish them, and recover\nourselves from them, before it be too late. Soon our days on earth\nwill be ended, and it will be too late to rectify any mistakes.--\n\n_Fourthly_--Let us add constant humble prayer for divine grace to\nkeep us from backsliding--from instability--from all delusion--and\nfalse doctrines. Odious is the character of the _backslider._ The\nunstable man cannot excel. Fervently--constantly, should we look to\nthe God of all wisdom and grace to keep us from dishonouring him, and\nthe truth, by backsliding, and error;--that he would be pleased to\nopen our eyes to see the truth, and our ears to hear it:--that he\nwould confirm us in goodness:--establish us in the faith:--and hope\nof the Gospel, that we may not only be stedfast and unmoveable, but\nabound more and more in the work of the Lord--be perfect in every\ngood word and work--and thus be kept by the power of God through\nfaith unto salvation.\n\n\nFOOTNOTES:\n\n [1] The pernicious tendency of ERROR, especially in religion,\n     is described by a writer of some eminence in the literary\n     world--in the following allegorical representation, which I\n     shall take the liberty to insert here for the reader's\n     benefit, in a note. The allegory is that _the demon of\n     error_ undertook to conduct a traveller over _the Ocean of\n     doubts into the land of confidence,_ and was by a magic\n     power called forth from the earth by the _genius of\n     probability._--Not waiting for a reply, he, the _genius of\n     probability,_ stamped three times on the ground, and called\n     forth the _demon of Error,_ a gloomy fiend of the servants\n     of Arimanes. The yawning earth gave up the reluctant\n     savage, who seemed unable to bear the light of day. His\n     stature was enormous, his colour black and hideous, his\n     aspect betrayed a thousand varying passions, and he spread\n     forth pinions that were fitted for the most rapid flight.\n     The traveller, at first, was shocked at the spectre; but,\n     finding him obedient to superior power, he assumed his\n     former tranquility.\n\n     \"I have called you to duty,\" (cries the genius to the\n     demon,) \"to bear on your back a son of mortality, over _the\n     Ocean of doubts into the land of confidence._ I expect you\n     will perform your commission with punctuality. And as for\n     you,\" (continued the genius, addressing the traveller,)\n     \"when once I have bound this fillet round your eyes, let no\n     voice of persuasion, nor threats, the most terrifying,\n     persuade you to unbind it, in order to look round: keep the\n     fillet fast; look not at the Ocean below, and you may\n     certainly expect to arrive at a region of pleasure.\"\n\n     Thus saying, and the traveller's eyes being covered, the\n     demon muttering curses, raised him on his back, and\n     instantly upborne by his strong pinions, directed his\n     flight among the clouds. Neither the loudest thunder, nor\n     the most angry tempest, could persuade the traveller to\n     unbind his eyes. The demon directed his flight downwards,\n     and skimmed the surface of the Ocean: a thousand voices,\n     some with loud invective, others in the sarcastic tones of\n     contempt, vainly endeavoured to persuade him to look round;\n     but he still continued to keep his eyes covered, and would,\n     in all probability, have arrived at the happy land, had not\n     flattery effected what other means could not perform. For\n     now he heard himself welcomed on every side to the promised\n     land, and an universal shout of joy was sent forth at his\n     safe arrival; the wearied traveller desirous of seeing the\n     long wished for country at length pulled the fillet from\n     his eyes, and ventured to look round him. But he had\n     unloosed the band too soon; he was not yet above the half\n     way over. The demon was still hovering in the air, and had\n     produced those sounds only in order to deceive, was now\n     freed from his commission; wherefore, throwing the\n     astonished traveller from his back, the unhappy youth fell\n     headlong into the subjacent Ocean of doubt, from whence he\n     was never after seen to rise.----\n\n\n\n\nDISCOURSE XXI.\n\n----------\n\nThe general excellency of the Christian Religion.\n\n1 CORINTHIANS xii. 31.\n\n_But covet earnestly the best gifts; yet show I unto you a more\nexcellent way._\n\nIn the Church of Corinth there was much contention about the various\nmiraculous gifts of the HOLY SPIRIT, which, in the first ages of\nChristianity, were conferred for the general benefit of the common\ncause of our Salvation. Without them, small would have been the\nsuccess of the Apostles. Their wonderful success depended not upon\nthe efficacy of human means, but is to be chiefly attributed to these\nmiraculous gifts. _And they went forth and preached every where, the\nLord working with them, and confirming the word with signs\nfollowing._ These gifts, called the baptism of the holy Ghost, were\nnecessary to rouse the attention of a thoughtless generation, to\nsatisfy the Jew that the promised Messiah, one greater than Moses,\nwas come, and that mighty works showed forth themselves in him, to\nconvince the Gentile that the Idol-Gods of the nations were a vanity\nand a lie. They were also necessary to put men of leisure and science\nupon a full and free enquiry into the merits and worth of that\nReligion, which was introduced to the world and supported by\nevidences of so extraordinary a nature.--The persons, as would be\nrational to suppose, who possessed these miraculous powers, such as\nthe gift of tongues--of healing--of prophesy--and discernment of\nspirits, were considered in a high and honourable light, in a light\nbordering upon veneration. By their own brethren they were greatly\nrespected, and among their heathen neighbours: of course, would be\nviewed as almost divine. Whatever is preternatural calls forth\nattention and wonder. The distinction, which these gifts conferred,\nbecame in the Corinthian Church a matter of envy. In this Chapter,\nwhich is closed with our text, the Apostle takes up, and largely\ndiscusses the subject of the miraculous gifts of the spirit. He\nallows them to _covet,_ earnestly to desire and seek these gifts, not\nas an occasion of boasting and pride, but that thereby they might be\nthe instruments of more successfully spreading the truth and glory of\nthe Gospel. But he would have them by no means forget that, excellent\nas these gifts were, there was something still more excellent, to\nwhich he would most affectionately recall and fix their\nattention:--which far exceeded all external gifts however splendid,\nand that was their spirit of Charity or Christian benevolence, which\nis the essence of all pure and undefiled Religion. _But covet\nearnestly the best gifts: and yet show I unto you a more excellent\nway._\n\n_This more excellent way,_ which he above all recommends to them, is\nthat of Charity, or real holy benevolent affection, and which, in the\nnext Chapter, he discusses and illustrates, in a manner equally\nbeautiful and sublime.----Instead of calling the attention of the\naudience to the particular excellencies of the divine principle of\nholy benevolent affection, Charity, I shall attempt to state at large\nthe GENERAL EXCELLENCY of the Christian religion. And for this, the\nwords selected for present meditation, lay a proper foundation.\nCharity indeed, as but now mentioned, is _that more excellent way_\nintended by the Apostle, and of which he speaks in the following\nterms.--_Though I speak with the tongues of men and of angels, and\nhave not charity, I am become as sounding brass, or a tinkling\nCymbal._ But since Charity which, here doth not mean beneficence to\nthe poor, but the true love of God and man, or holy benevolent\naffection, is the sum and essence of true Christianity, we may\nnaturally pass to consider the GENERAL EXCELLENCY OF THE CHRISTIAN\nRELIGION, or to show, in a number of important respects, how\nexcellent a way the Gospel is, which it is proposed to do, in the\nfour following discourses.\n\nTo all the real friends of Zion, of rational religion, this must be\nof all themes one of the most pleasing. Whoever loves either his\nMaker or Redeemer, must feel a satisfaction, greater than words can\ndescribe, to hear the honours of that religion unfolded, which the\nsupreme Being hath so clearly revealed, which a Saviour died to\nestablish, and upon which his own hopes of eternal felicity must be\nfounded.--If any subject, therefore, in the extensive science of\ntheology, be able to awaken and fix the attention of a congregation,\nit must be the one now to be considered. After all that can be said\nby me, or even by the most eloquent tongue, or written by the ablest\npen, in praise of that Religion which we enjoy, the one half of its\npraises will be still untold. With much propriety may the words of\nthe Queen of Sheba, expressive of her well-founded admiration, after\nshe had leisurely surveyed the grandeur and glory of Solomon, and\nbeen an ear-witness of his wisdom, be applied to the subject of the\nGENERAL EXCELLENCY OF THE CHRISTIAN RELIGION.--_And she said to the\nking, it was a true report that I heard in mine own Land of thy acts\nand of thy wisdom; howbeit I believed not the words, until I came,\nand mine eyes have seen it; and behold the one half was not told me:\nthy wisdom and prosperity exceed the fame which I heard. Happy are\nthy men, happy are these thy servants, which stand continually before\nthee, and that hear thy wisdom._--Thrice happy are those who know the\nexcellency of the Christian Religion, not merely from speculation,\nbut from feeling its temper, and practising its duties.--May divine\ngrace enable me to speak upon this great subject in such a manner,\nthat when you have heard its glories, you may be so delighted with\nit, as to be resolved in your own minds, that you will never for the\nfuture neglect it, whatever else may be neglected.--I have an\ninexpressible solicitude, lest so important a subject should be\ndebated by the imperfect manner, in which it will be illustrated.--\n\n_In the first place,_ the worth of the Gospel way of life and peace\nwill deeply impress the mind contrasted with every other Religion.\nAll the religions which have ever been in the world, from the\nbeginning to this day, may be divided into _revealed_ and\n_unrevealed._ Man will have some kind of Religion. To suppose all the\nhuman race can be brought to absolute scepticism or Atheism, is the\nidlest of all chimerical suppositions. Visionary are those\nphilosophers who believe this possible. While they exert themselves\nto bring it to pass, they may be the means of diffusing impiety and\nirreligion considerably, and of consequence profaneness and\nimmorality. They will find some proselytes. For nothing was ever yet\nso absurd or self-contradictory, on the subject of religion, but some\nhave been found foolish enough to embrace and defend it. But in the\nend all will be convinced, that the attempt to extirpate all religion\nfrom the Earth, will be like contending with the Elements, or\nopposing nature in her great course, and therefore cannot succeed.\nThe propension towards some kind of religion in the human heart is\nstrong. There is a natural preparation in our minds for receiving\nsome impressions of supernatural belief. \"Upon these, among ignorant\nand uncultivated men, superstition and enthusiasm never fail to graft\nthemselves. Into what monstrous forms these have shot forth, and what\nvarious mischiefs they have produced to society, is too well known.\"\nDesigning men are always ready to take advantage of this popular\nweakness, and to direct the superstitious bias of the multitude to\ntheir own ambitious and interested ends. Hence all the impostures\nwhich have been in the world among the various nations, and in\nvarious ages. Hence the imposture of Mahomet--that of Zoroaster among\nthe antient Persians--of Numa Pompilius at Rome:--and of all the\nheathen Oracles. Whoever attends to these, with a candid and critical\nmind, will have a proof abundantly clear, and fully satisfactory,\nthat they could not have a celestial origin, and must be man's\ndevice, mere fraud and delusion. All the particular religions which\nhave ever been in the world, may be comprehended in these three,\n_paganism,_ Judaism inclusive of the patriarchal, and Christianity to\nwhich the Jewish, including the patriarchal, was only introductory.\nAnd we may add Deism, if that may, with any justice, be called a\nreligion. A fair and large contrast of all these, in their nature,\ntheir tendency, their doctrines, their rites would be an effectual\nway to evince the glories of the Christian Theology, as the only TRUE\nsystem; for the Jewish was only typical of, and preparatory to it.\nThis cannot now be done, for it would interfere with the present\ndesign. I think however if some able and learned pen were employed to\ndo this, it would be an unspeakable advantage to the Christian Cause,\nand lasting benefit to the world.[1]----I now content myself with\nonly just observing, compared with the ceremonies of the law of\nMoses, or all the heathen systems of morality or superstition, the\nChristian Religion shines, like the Sun in his meridian splendor,\ncompared with the borrowed light of the Moon, or faint glimmering of\nthe Stars. _And the word was made flesh and dwelt among us, and we\nbeheld his glory as of the only begotten of the father full of grace\nand truth. The law came by Moses, but grace and truth by Jesus\nChrist._ It is the best religion that ever was, or that will be ever\npublished to the world. The last dispensation of mercy is it, which\nwill ever be revealed to a sinful race: and its glory is such as\nbespeaks its divine original, in so clear and affecting a light, that\nall will be left perfectly inexcusable, if they neglect its calls, or\nrefuse to comply with its offers. For, it is just such a Religion as\ndepraved and fallen creatures need. It provides for their relief and\npardon, while at the same time, it secures the honours of the law--of\nthe Character--and of the Government of God. None who will divest\nthemselves of prejudices, and in the spirit of candor examine its\nnature, can help admiring the grace which it reveals; the duties\nwhich it enjoins, and the comforts which it imparts, not with a\nsparing but liberal hand. Such as with patience survey its nature,\nwill be compelled however reluctant, to acknowledge that it is a\npeaceful benevolent system, calculated in the wisest manner to\npromote the glory of the Supreme Being, to secure the dignity of his\nattributes, and to bring the greatest good to man. Well therefore\nmight the angelic hosts celebrate the birth of its founder, in the\nfollowing beautiful anthem of praise; _Glory to God in the highest,\ngood will to man, and peace on earth._--How mild its aspect! how\nbeneficial its tendency!--What is its object, but to wash away our\nsins, that they may never rise up to our condemnation in a future\nworld, to which we are hastening; to establish our peace--and to\nsecure our felicity?--What is its object, but to make us pious and\nholy here, to rescue us from that misery which we deserve, and to\nprepare us for, and finally bring us to, an inheritance\nincorruptible, undefiled, and that fadeth not away!--\n\n_In the next place,_ The Gospel contains a most excellent system of\ndoctrines, and prescribes a plain and rational mode of worship. This\nis one thing, in which its glory or worth consists. The universal\ndegeneracy of mankind, their blindness and ignorance of God or their\nperverseness of will must convince us, that the light of reason is\nnot sufficient to bring us to the true knowledge of duty, or just\napprehensions of the divine perfection, or to point out that mode of\nworship with which he will be pleased. But the Christian religion\nbegins, where it ought to begin, by pointing us first of all to the\none true God, existing in a threefold, though to us incomprehensible\nmanner; and most explicitly prescribes the only right way of\nworshipping and serving him. It calls off the mind entirely from all\nvain Idols, which are a lie, and all absurd forms, and superstitious\nrites. As the belief of one God lies at the foundation of all\nreligion, so it is altogether fit, and not only altogether fit but\nperfectly reasonable that we should first be instructed concerning\nhis being, his nature, his laws, and his character; and then\nconcerning that mode of honouring and serving him, which will be\nacceptable to him. There is but one God, and one Mediator between God\nand man. He that cometh to God, must believe that he is, and that he\nis a rewarder of all them that diligently serve him. The history of\nall the pagan nations abundantly proves to all who either know much\nabout it, or have eyes to see, how prone human nature is to go after\nIdols and false Gods; and to practise rites of worship, inconsistent,\nabsurd and superstitious--or to perform in honour of their\nDivinities, sacrifices, both extremely cruel, and exceedingly\nunnatural. The glory of Christianity, therefore, shines with a bright\nlustre, in calling man's attention first of all to the one true\nGod; and then to the right way of serving him. This also sets its\nwisdom, in a most conspicuous point of view. For the world by wisdom\nknew not God. Mankind, where they have had no assistance from\nRevelation, have had no proper or just ideas of a supreme Being.\n\nThe pagan nations of the earth ever have, whatever might be their\ncivilization or learning, lived in the grossest ignorance of God, and\nin the most sottish Idolatry: worshipping, by absurd and impure\nrites, many of their Idols. They have paid honours divine to the sun,\nmoon, and stars:--to birds, beasts, and fishes, nay even to insects\nand plants. The wise Greeks and learned Romans are not to be\nexcepted. The few philosophers among them, who saw and despised the\nfolly of the vulgar superstition, did not mark out any rational\nsystem of worship. The people at large lived, not only in the vilest\nIdolatry, but indulged in the most unnatural and detestable vices,\nsuch as cannot be named, without causing us to blush for the shameful\nconduct of human nature.\n\nAs the few philosophers, in the antient civilized heathen nations,\nwho had arrived at the greatest eminence in the knowledge of what is\ncalled natural religion, exhibit to us in the midst of some bright\nsayings about the supreme Being, the first cause of all things, many\nchildish and unworthy notions; so they have also given a poor,\ndefective system of moral Virtue. It must not be denied, that some\nvery rational and wise sayings concerning the being and attributes of\nthe Deity, have come down to us from the antient sages. But none of\nthem had any uniformly consistent and just apprehensions of him.\nTheir notions about the first cause of all things, had in them a\nstrange mixture of truth and error, sense and nonsense. Sometimes in\nreading them, we are struck with agreeable surprise, at the justice\nof some observation concerning the being of a God, his perfection,\nand Providence. But alas! the pleasure is destroyed in a moment by\nsome most absurd or impious sentiment:--all is confounded with fable\nand fiction.--When we turn our eye to their notions of moral Virtue,\nand man's real happiness, we find little, if any more satisfaction.\nThey wrangled continually about the CHIEF GOOD, or true happiness of\nman. They differed most widely from each other. And none of them hit\nupon the truth.--Their morality, viewed only with a superficial eye,\nI grant, looks specious and shining. Some beautiful and just\nsentiments are displayed in all the elegance and charms of language.\nThe man of taste admires the diction. We read, with a kind of\nrapture, some of their sentences: the ideas of morality contained in\nthem are so just, and the stile so pleasing. Many of their moral\nsayings indeed are worthy to be imprinted on the memory. But when we\ncritically and impartially weigh their systems, of moral Virtue, we\nfind them essentially defective. For they are always built upon wrong\nprinciples. A contracted self-love, or a regard to the external\nadvantages of society, or a hope to live, in the praises of the\nlatest posterity, were their highest motives. The rewards of\npiety--the honour of God--and the certain belief of a future state\ncannot be reckoned at all a part of their religion. Nay, if any\nacknowledged the unity of the Godhead, they were reputed Atheists.\nAnd the best of them all pleaded for suicide, and other shocking and\nunnatural vices.\n\nFor argument's sake, we will admit that our reason, without any help\nfrom a divine revelation, is adequate to teach us the duties of\nmorality, so far as may be needful to regulate all our conduct in\nthis world, and to direct all the exercises of our affections aright\nas to time. Still something further is essential. When I admit this\nsufficiency of reason in regard to moral duty; I do not admit by any\nmeans that it can be proved.--But if it could be proved, still the\nwonderful discoveries of the Gospel respecting a Mediator and a world\nto come, and many other important points, would be not only most\ndesirable, but essentially necessary. And therefore, the Gospel is\nindeed glorious and excellent. Reason, then, separate from\nRevelation, cannot inform us concerning some of the most necessary\nand essential things in Religion. It cannot tell us whether any\npardon of sin can be dispensed to us. It cannot inform us, either\nwhat the recompence of Virtue will be, or the punishment of Vice. It\ncannot ascertain the degree of goodness which will be remunerated; if\nany is to be at all:--or what kinds and degrees of Vice shall be\npunished. It cannot point out to us, what sins, of which we have been\nguilty, will be forgiven; or whether any will be; of if they will be,\nupon what grounds. Neither can it look forward into another state of\nbeing, and tell us the duration in which we shall exist; or in which\nVirtue will be remunerated; or in which Vice will be frowned\nupon:--or indeed whether there shall be any future state at all; or\nwhether there will be a future retribution, if a future state. It may\nconjecture on these most important and essential subjects. But it can\ngo no farther than mere conjecture; and as to some of them, hardly so\nfar. Its light here is so feeble, that it scarcely glimmers. It\ncannot therefore relieve us under the pains and anguish of a guilty\nconscience. It hath no motives and arguments of weight sufficient to\ninduce us to break off all our sins by repentance, and our\ntransgressions by turning unto the Lord. It spreads not before us,\nand endless good to engage us to love and fear God, or endless\npunishment to deter us from sin.--In the world we often behold vice\nprospered, and Virtue depressed. The wicked often flourish, in the\ncourse of human events; and upon them fortune smiles propitiously:\nwhile the worthy and the good experience the bitterness of calamity,\nand adversity takes them by her cold hand. In cases of this nature,\nreason would utterly fail in administering sufficient succour.--But\nReligion composes the mind under all the vicissitudes of human life.\nNay, it opens to us rich consolation.--And one eminent branch of its\nexcellence is that it instructs us fully, clearly, and plainly as to\njust notions of God, of the manner in which he will be worshipped, of\nhis readiness to forgive us on our repentance and amendment through\nan atonement made for sin. It teaches us, also, the nature of this\natonement. It informs us of the nature of true Virtue; the rewards of\nit; the punishment of Vice; the continuance of the one and the other;\nand the certainty of a life to come.--It opens to us the truth in\ndistinction from all error; and is, therefore, by way of eminence\nsometimes called THE TRUTH. Its author is stiled the true and\nfaithful witness. And its doctrines are set forth as true and\nfaithful sayings. It points out the right path, and guards, as much\nas is possible against all false principles and delusions, visions\nand idle dreams in things of a religious nature. And what is much to\nits praise, and no inconsiderable proof of its divinity, it doth not\ndwell upon subtle and curious speculations, whose tendency would be\nonly to embarrass and perplex honest inquirers after truth and\nhappiness; or at least to amuse the imagination, without mending the\nheart, or regulating the morals of men.\n\nWith the utmost possible clearness and force of language, it states\nwhat we are by nature, and what we must be by grace:--the manner in\nwhich we must live, and what we are to expect, if we conform\nourselves to its precepts, and exercise its temper, in another world,\nas a recompence. It directs us to keep under due discipline all the\nturbulent passions and evil propensities of the mind. _They that are\nChrist's,_ says the Apostle Paul, _have crucified the flesh with its\nlusts and affections._ The same inspired penman thus exhorts us, _Let\nus walk honestly as in the day; not in rioting and drunkenness, not\nin chambering and wantonness, not in strife and envying. But put on\nthe Lord Jesus Christ, and make not provision for the flesh, to\nfulfill the lusts thereof._\n\nWhat is worthy of particular notice, the christian Religion has no\npomp and parade. It relates the great truths which we are to believe\nand leaves them to have their impression both on the heart and life.\nIt discovers indeed the most sublime mysteries, doctrines above man\nto invent, and consequently above, though not repugnant to\nreason.--It informs us of the FALL of man, that tragical event whence\nall our woes:--and the method of our recovery:--that the Supreme\nBeing exists as Father, Son, and holy Ghost, possessed of all\npossible perfections, and worthy of all homage:--that he orders and\ndisposes of the Universe, the natural and moral world, at\npleasure:--that he controuls and directs all things and events:--that\nthe eternal destiny of every one of the Children of men is in his\nsovereign hands:--that purity of heart and piety of life are\nessential to salvation:--that incorrigible sinners must be punished\nwith endless destruction:--that at the end of the world, the dead\nwill be raised:--the living be changed in a moment, in the twinkling\nof an eye:--that a general judgment will be holden:--that all real\ngoodness will share in a glorious reward:--and that grace divine is\nnecessary to form and prepare the heart for the eternal enjoyment of\nGod.\n\nAnd what is by no means to be omitted, all its doctrines are\nconsistent. They form one rational connected system. There is no\ncontradiction, no darkness, nor mysticism resting upon its doctrines,\nas they are stated in the sacred Volume, though they have been\ndifferently explained by different denominations. They are in\nthemselves clear. They are full. They are explicit. No clouds hang\nover them. And every lover of this holy religion must deeply regret,\nthat ever any human mixtures and traditions should be substituted for\nthe commandments of God. Much more, that these last should be made\nnull and void, or superseded by those, as the most generous candour\nmust allow they have by various Communions of Christians.\n\nAs to the MODE of worship, and divine ORDINANCES to be attended upon;\nthey are such as reason fully approbates; they are free from\nsuperstition and enthusiasm. Superstition places all the excellence\nof worship in rites and forms, names and ceremonies. It tythes mint,\nannise and cummin. It lays great stress on mere bodily observances\nwhich profit little, or in trifles.--Enthusiasm lays claim to\nfictitious joys, visionary raptures, to inspiration, and an uncommon\nintimacy with the Deity. Now it is the Excellency of the Christian\nreligion, that it gives no countenance to either of these. It always,\non the contrary, places the essence of all acceptable worship, in the\npure and fervent devotions of the heart, in a rational and\nenlightened piety, commanding us statedly to offer homage to God:--to\nbe fervent in spirit serving the Lord:--and to present all our\nprayers to his throne, in the name of our Redeemer, relying on his\ncomplete righteousness, and efficacious intercessions. For he is\n_that other angel that came and stood at the Altar, having a golden\nCenser, and there was given unto him much incense, that he should\noffer it with the prayers of all saints upon the golden Altar._\n\n\nFOOTNOTES:\n\n [1] The reader will take notice that I suppose eminent service\n     may be done to the Christian Religion, by a fair and candid\n     comparison made between it, and the other\n     religions--namely, Paganism--Mahomitanism--and the\n     philosophic religion of modern Infidels--or rather\n     irreligion. This is, in a measure, a new subject. And as\n     from the state of our Country the probability is that the\n     grand dispute will be, SHALL WE HAVE ANY RELIGION or SHALL\n     WE NOT; so it would be a peculiarly SEASONABLE subject. I\n     hope some able pen will ere long, undertake the arduous\n     task to discuss it.--An elegant pen has beautifully\n     contrasted Mahomitanism with the Gospel. But we want\n     something further.\n\n\n\nDISCOURSE XXII.\n\n----------\n\nThe general excellency of the Christian Religion.\n\n1 CORINTHIANS xii. 31.\n\n_But covet earnestly the best gifts; yet show I unto you a more\nexcellent way._\n\n_The more excellent way_ here spoken of, is that of Charity, by which\nwe are not to understand a liberal and bountiful disposition, or mere\nalmsgiving, or a favourable opinion of the good or safe state of\nothers, which is the general acceptation of the word in common\ndiscourse, and in some writers, but the great principle of love to\nGod and man, which is the scripture-sense of the word. In a preceding\nsermon, on these words, the Congregation were informed, that it was\nproposed by divine leave, at some length to consider from them the\nGENERAL EXCELLENCY of the Christian Religion: and that it was\npresumed the intelligent hearer would immediately perceive, that they\nlaid a proper foundation for so extensive a design. No subject in\nDivinity can be more important in itself, more seasonable in this\nday, or more interesting to any audience, than the one before us. For\nit is because the beauty and glory of the Christian Religion, in\nitself, or compared with all other particular religions which have\nbeen in the world, are not discerned or realized, that any, in their\nfolly or pride of abilities and philosophy, reject it as unworthy of\ncredit; or scoff at it as a _cunningly devised fable_; or embrace a\nmaimed and defective scheme of it. To the same general cause must it\nbe ascribed, that others are careless and indifferent about complying\nwith its offers of life and pardon, who daily sit under its\nministrations. Most happy will it be, therefore, if in the progress\nof our reasonings and illustrations, an impression may be made on the\nmind, of the beauty and worth of that system of Religion, under which\nin the course of a wise and Sovereign Providence, it is our favoured\nlot to live. If you will carefully and strictly attend, I shall not\ndespair of effecting so desirable a purpose: for all who have eyes\ncleansed of prejudice to see, ears sanctified by a solemn awe of God\nto hear, and understandings awakened by the importance of the subject\nto perceive, cannot help being struck with the _beauty and_ worth of\nthe Gospel.--\n\nWe have already taken notice of the system of doctrines and mode of\nworship which the Gospel contains, as deserving of praise and\nadmiration, as well as its glory compared with the law of Moses, or\npagan systems of morality and superstition.--\n\n_Thirdly_--We now proceed to consider as a farther evidence of the\nexcellency of the Christian Religion the duties which it enjoins, and\nthe motives by which they are enjoined.\n\nOne very great branch of the Excellence of Christianity consists in\nits containing a most _rational system_ of duties, and enforcing them\nby the most _solemn motives._ The doctrines, indeed, the precepts,\nthe duties, and the ordinances of the Christian religion are such as\nbespeak its Excellence, and the justice of its claims to a celestial\norigin. We have already gone over with a summary of its doctrines,\nand a brief view of its mode of worship. Imperfect indeed was the\nenumeration, and very short the view, but sufficient to evince the\nExcellence of it, as a divine Religion.--For whatever weight is to be\nlaid on the external evidences of the Christian Religion, and it is\nto be confessed, that great weight is to be laid upon them, and that\nthey have been happily and beautifully illustrated by some of the\nmost learned men the world ever saw; still after all, the proof which\nadministers to the reflecting mind the most entire satisfaction, is\nits internal Excellence, its own inherent worth and merit. To the\nreal believer, who has experienced its divine power, the witness of\nGod's spirit with his that he is a child of God, is above all other\nthings, a proof to him of the truth and glory of the Gospel. But this\nis merely personal. This is like the _new name, the white stone,_ or\n_hidden manna,_ which no man knoweth saving he that receiveth\nit.--_To him that overcometh will I give to eat of the hidden manna,\nand will give him a white stone, and in the stone a new name written\nwhich no man knoweth save he that receiveth it. He that believeth\nhath the witness in himself._ The Gospel-system, then, lays before us\nthe duties to be performed by us, in the various places and relations\nof life, as well as the doctrines to be believed. It tells us what we\nare to do, as well as what we are to believe. And that mere belief,\nthough the most orthodox, separated from the practice of duty, cannot\navail to our acceptance with God.--And it is to the honour of the\nGospel that there is no deficiency in regard to the duties urged upon\nus, any more than the doctrines to be received by us, the faith once\ndelivered to the saints. All we are to do, then, in order to obtain\nthe divine favour and to inherit eternal life, is most clearly placed\nbefore the mind. The practical part of religion, or the precepts to\nwhich our lives and conversation are to be conformed, is exceedingly\nplain. None in justice can urge that, what is necessary, in the\npreceptive part of scripture, is beyond their abilities to\ncomprehend, or that it is not reconcilable to reason. To every eye,\nthough weak, the great outlines of duty are visible. Who is, or need\nbe ignorant of what will infallibly ensure his complete and eternal\nfelicity? If suitable pains be taken, and the necessary helps used,\nwho doth not or may not understand the main branches of his duty to\nGod, to the Saviour, to man, and to himself? What is the chief end of\nman? can any plead ignorance here? Is it not to love God supremely,\nto serve him faithfully, and to be happy forever in the enjoyment of\nhim?--The sum of all revealed duty is what, in the text, the Apostle\nmeans by that _excellent way,_ which he was about to show unto the\nCorinthian Christians, the love of God and man, or Charity. On these\ntwo following commandments, observes the author of it, hangs all\npractical Christianity, _thou shalt love the Lord thy God, with all\nthine heart, and thy neighbour as thyself._ He who loves his Maker\nwith all his heart, and his fellow-men as himself; and is careful in\nall things to do unto them, as he would that they should do to him,\nfulfills his duty, in its main points. And if we comply with the\nwhole duty of man--attend to all that is required of us, as duty,\nrespecting God and man, Jesus Christ, and ourselves, we shall be\nhappy. For our duty and our happiness are indissolubly connected. No\none can be accepted of God, or be blessed, who omits duty knowingly\nand habitually. No one can be miserable who conscientiously attends\nto the whole of his duty, as revealed to him in the Oracles of truth.\nHoliness, then, is our highest interest, and the _Supreme Good._ The\nway that leadeth to life, is the way of obedience--of self-denial--of\nfaith--of hope--of repentance--of humility--of meekness--of\npatience--of all moral goodness. And these duties are repeatedly\nurged--beautifully illustrated, and plainly commanded. The great\nterms of life and peace, of pardon and glory are so clearly revealed\n_that he that runs may read. And the Lord answered me, and said,\nwrite the vision and make it plain upon the table, that he may run\nthat readeth it._ To the great clearness, with which our duty is set\nbefore us, extensive as we acknowledge it to be, may the following\nwords be applied. _And an high way shall be there, and a way: and it\nshall be called the way of holiness; the unclean shall not pass over\nit, but it shall be for those: the way-faring men though fools, shall\nnot err therein._ The path of duty is a straight path. We cannot be\ncarried away from it, but either through a corrupt inclination or\nmisinformed judgment. If we sincerely desire to be found accepted of\nGod, and to do our duty in all things, and faithfully use all the\nadvantages which we enjoy, to learn our duty in its whole extent, we\nshall fail in no material points. Corrupt passions, pride, indolence,\nself will, and as the consequence, an erroneous conscience, turn us\naside from the line of duty. Indeed our duty in all its branches is\nso explicitly laid before us, that we may be freed from all painful\ndoubts or distressing perplexity about what we shall do to inherit\neternal life. If we be not voluntarily deficient in proper care to\nunderstand our duty, we may well know what is required of us to do,\nas rational and accountable creatures, which will please our Maker\nand Preserver, the author and fountain of all goodness:--how he will\nbe worshipped:--what will fit us in the temper of our hearts for his\npresence and kingdom:--and how, while in the world, to walk and\nconduct so as to be happy, when our connection with it shall be\ndissolved by death. Indeed, to say the truth, our duty to God--our\nduty to man--our duty to the Redeemer--and our duty to ourselves are\nset before us in the Gospel so plainly, that with good and honest\nhearts, we may easily understand it; and so repeatedly, that without\ncriminal negligence, we cannot fail to understand it. The sum of it,\nas but now remarked, is comprised in supreme affection to the author\nof the Universe and unfeigned good will to men:--in forgiveness of\ninjuries--in love to enemies--in beneficence to the poor--in\nbenevolence to all--in humanity and compassion--in justice and\nintegrity--in every Christian, moral, social, civil and relative\nduty--in repentance and reformation, where we have done amiss, a\nfiducial reliance on the great atonement provided by the sufferings\nof the Mediator--a conformity to, and imitation of, his example which\nis complete and finished--and conformity to the moral character of\nGod, together with an obediential regard to his preceptive, and\nacquiescence in his providential will. Conformity to the divine will\nis the sum of our duty.\n\nAnd what is worthy of particular notice here, is that Christian duty\nhas but one object in view, the divine glory and human happiness, not\nas opposite and distinct, but as inseparably blended. Whether we eat\nor drink or whatever we do, we are to do all to the glory of God. Of\nhim, to him, and through him are all things, to whom should be glory\nforever. He made all things, and for his pleasure they are, and they\nwere made. The universe was spoken into being, and is upheld in being\nto manifest the divine glory. It ought therefore to be our highest\nend. And the chief design of Christianity is to prepare us for\nhappiness, in such a way, as shall effectually promote the divine\nhonour; that is, IN THE WAY OF HOLINESS. All the doctrines which it\nenjoins, all the duties which it requires--and all the rites or\nsacramental institutions which it would have us celebrate, are, in\ntheir very nature, calculated to accomplish this most amiable and\nexcellent purpose. In its design consequently it is perfectly\nuniform. It doth not hold up, or direct us to aim SUPREMELY at\ndifferent and opposite subjects. And the great end which it keeps\nuniformly, constantly, and invariably in view, beyond all\ncontroversy, is to prepare us by a state of probation, or by the\nexercises of a benevolent heart and the duties of a good life, for\nthe kingdom of heaven. This is every where professed by Christ and\nhis Apostles to be the chief end of the Christian life--the crown for\nwhich he is to contend--the goal to which he is to run--and the\nharvest which is to recompence him for all his labours. \"No such\nprize was ever, in any other religion, hung out to mankind; nor any\nmeans, of course, prescribed for the attainment of it.\"--And how\nexcellent that system must be, which has in view so glorious an\nobject, cannot but strike every person of reflection and observation.\nReason must see and acknowledge it. The path of duty is the narrow\nway that leadeth unto life. And the only way to advance effectually\nthe divine glory.\n\nAnd to enforce duty upon the hearts and consciences of mankind, the\nmost solemn motives are opened to us in the Christian Religion; which\nis a further and no inconsiderable proof of its excellence. After it\nhas, with great accuracy and fulness, stated our duty, it doth not\nleave us as if indifferent whether we performed it or not. But as a\nfirm and real friend, it follows us with such arguments and motives,\nas are the best adapted to work upon us, a saving impression. And it\nhath for its object our Salvation, so it employs every consideration\nto gain our consent to be saved, which has any probability of\nsuccess. It deals not in cold and uninteresting speculations, or\nabstruse points, which only perplex, or at most amuse the\ninquisitive, or feed pride. It comes home to our hearts, to our\nbosoms, as if it would take no denial from us: as if it beheld us\nfoolishly plunging into ruin. While we are straying in the wilderness\nof error, it calls after us with the eager voice of importunity and\nlove, and pleads with us to return from our wanderings and folly, and\nto consent to be happy. _Turn ye, turn ye, for why will ye die O\nhouse of Israel. Thus saith the Lord, I have no pleasure in the death\nof the wicked, but that he would turn and live. O Israel, return unto\nthe Lord thy God, for thou hast fallen by thine iniquity. Take with\nyou words and turn to the Lord, say unto him, take away all iniquity,\nand receive us graciously._\n\nA great deal has been said about religion in every age. There has\nbeen much contention about it too; some pleading for one scheme of\ndoctrine, and some for another. Some setting up one plan of\nChurch-order and discipline, and mode of worship, and some another.\nBut all that is essential, absolutely so, is easy to be comprehended,\nand lies in a very narrow compass. There are but a few things\nabsolutely necessary to salvation. And to induce us to attend to\nthese, as we ought, the most solemn and weighty motives are presented\nto the mind; motives adapted in their own nature, to influence the\nheart, to interest the attention, and to call forth the warmest\nexertions: motives sublime, and of which reason must approve.--All\nthat is, or can be dear to us: all that is sacred: all that is\ninteresting to us as inhabitants of a dying world: all that respects\neverlasting happiness or everlasting woe, is placed before us--in the\nmind's view. Expostulations, arguments, calls, warnings, and offers\nof life and peace, of pardon and glory are addressed, by turns, to\nmankind.--To persuade us to do our duty--to lead holy lives--to\nprepare for future blessedness--to hate sin--to repent of it--to turn\nfrom all unrighteousness--to believe and accept of a Saviour--and to\nobey the precepts of moral Virtue, every suitable argument is\nsuggested. We are urged by the love of God;--by the compassion of\nChrist;--by the riches of eternal glory;--by the horrors of eternal\nperdition;--by the beauty of Virtue; by the deformity of vice;--by\nthe uncertainty of time;--by the dying nature of all earthly\njoys;--by the agonies of death;--by the solemn scenes of the opening\ngrave;--by the tribunal of the enthroned Judge;--and by all the\nwonders of Eternity, to live as such beings, as we are, ought to\nlive, to be holy in life and all manner of conversation, that after\ndissolution we may ascend to the realms of glory.\n\nFrom this summary view of the DUTIES, which the Christian religion\nenjoins, and of the MOTIVES, by which these duties are enforced, its\nExcellence most clearly appears. Were we to enlarge, as with abundant\npropriety, we might, upon these topics, we should still more\nconvincingly perceive its internal worth and glory.--Without dwelling\nany longer however upon them, we go on to say--\n\n_Fourthly,_ that the Excellency of the Christian Religion farther\nappears, as it contains the most _precious promises,_ and _richly\nsupports_ its disciples in days of sorrow and affliction. This is an\nargument to prove its glory and usefulness, which can hardly fail to\nmake some impression upon the mind. In general, we may here observe,\nthat the Christian Religion seems to display a most intimate and\nperfect knowledge of human nature:--of what it wants to cure its\ndisorders; to guard it from errors; to subdue its corruptions; to\nstrengthen its principles of reason and conscience; to rectify its\nmistakes; and to support it under every pressure of outward calamity\nor inward trial. Man as a frail Creature needs assistance; as\ndependent, a refuge; as weak, strength; as ignorant, light and\ninstruction; as guilty, righteousness and pardon; as wretched,\nredemption; and as a candidate for another state of existence,\ngracious encouragements and promises. And this intimate knowledge of\nhuman nature discovered, in the Gospel, proves its excellence, and is\nworthy to be mentioned among the evidences that it came from a source\nfar above us, even from HIM who made us. With the reflecting and\njudicious, this is a proof which will have considerable influence\ntowards satisfying and convincing the mind. If it contained no\nprecious promises to encourage and animate our hopes, it certainly\nwould be so far from being a perfect and finished system, that it\nwould be materially defective. As hope is one of the great springs of\nhuman actions, so a Religion which is well and wisely adapted to our\nnature, would not fail to address this power of the soul, and make\nall the advantage of it that could be made, to bring about its\neverlasting salvation. A Religion which is true and genuine, must\ntake man as he is--as he is found in experience, and treat him\naccordingly. And one peculiar excellence of the Christian Religion\nis, that it actually takes man as he is--addresses him as such, as a\nmoral agent, as a rational though fallen Creature, as designed for an\nimmortal duration, and accountable to his Maker not only for all his\noutward conduct, but also for his mental exercises--or views,\nexercises, and affections of heart.--\n\nA brief consideration of the richness, extensiveness, and\npreciousness of its promises to encourage hope and exertion, will\nteach us that it most marvellously consults what man is. Its promises\nare indeed glorious. We cannot reflect upon them, without being\nfilled with wonder; and their aim, like the doctrines of the Gospel,\nis to increase in the soul holiness and meetness for heaven. _Having\ntherefore_ says the Apostle Paul, _these promises dearly beloved, let\nus cleanse ourselves from all filthiness of flesh and spirit, and\nperfect holiness in the fear of the Lord._ How divine, therefore, the\ntendency of Gospel-promises! The design of the precious promises of\nthe Gospel is here expressly declared. It is not to amuse the\nfancy--to nourish pride and vanity--to build up empty homes and\nexpectations; but to purge away sin from our hearts, to advance us in\nholiness, and ripen and prepare us for the exalted services, and\nsublime felicities of the celestial world:--or in St. Paul's words\nabove cited, _to cleanse us from all filthiness of flesh and spirit,\nand to perfect holiness in the fear of God._ The tendency, then, of\nall the promises of the Gospel is to advance the interests of\nholiness. How sweet and supporting are they! How worthy of a wise and\ngracious God to make, and of us to receive with all thankfulness!\n_Whereby are given to us,_ says the Apostle Peter, _exceeding great\nand precious promises, that by those you might be partakers of the\ndivine nature having escaped the corruption that is in the world\nthrough lust._ The promises of the Gospel are not only _great_ and\n_precious,_ but _exceedingly great_ and _precious_--full of\ncomfort--of joy--of peace--and rest. They tend to raise our\naffections, to increase our zeal, to quicken our hopes, to enliven\nour faith, to establish us in the ways of righteousness and truth,\nand to furnish us for, and unto, all good works.\n\nAs a specimen of all the rest, only consider for a moment, three of\nthem. _And will be a Father unto you, and ye shall be my sons and\ndaughters saith the Lord Almighty.--Fear not, Abraham, I am thy\nshield and exceeding great reward.--Behold what manner of love the\nFather hath bestowed upon us, that we should be called sons of God:\ntherefore the world knoweth us not, because it knew him not. Behold,\nnow are we the sons of God, and it doth not yet appear what we shall\nbe; but we know that when he shall appear, we shall be like him; for\nwe shall see him as he is._ What can be more full, or rich, or\nprecious than these promises? Can words convey more? Is there not\nsomething rapturous and ecstatic in them? Should we dare credit them,\nwere they not expressly given? And how excellent do they make the\nChristian Religion appear!\n\nInstead of tracing out all the promises, and ranging them under their\nproper heads, though this would be a most pleasing employment, we\nwill only particularize the supports afforded, in the Gospel, in days\nof sorrow and calamity. Doctor Blair, speaking of the house of\nmourning, has the following very just thoughts. \"Moreover you would\n_there_ learn,\" says he, \"the important lesson of suiting your mind,\nbeforehand, to what you had reason to expect from the world; a lesson\ntoo seldom studied by mankind, and to the neglect of which, much of\ntheir misery, and much of their guilt is to be charged. By turning\naway their eyes from the dark side of life--by looking at the world\nonly in one light, and that a flattering one--they form their\nmeasures on a false plan, and are necessarily deceived and betrayed.\nHence the vexation of succeeding disappointment and blasted hope.\nHence their criminal impatience of life, and their bitter accusations\nof God and man; when, in truth, they have reason to accuse only their\nown folly. Thou who would act like a wise man, and build thy house on\nthe rock, and not on the sand, contemplate human life not only in the\nsun-shine but in the shade. Frequent the house of mourning, as well\nas the house of mirth. Study the nature of that state in which thou\nart placed; and balance its joys with its sorrows. Thou seest that\nthe cup, which is held forth to the whole human race, is mixed. Of\nits bitter ingredients expect that thou art to drink thy portion.\nThou seest the storm hovering every where in the clouds around thee.\nBe not surprised if on thy head it shall break. Lower, therefore, thy\nsails. Dismiss thy florid hopes; and come forth prepared either to\nact or to suffer, as heaven shall decree. Thus shalt thou be excited\nto take the properest measures for defence, by endeavouring to secure\nan interest in his favour, who _in the time of trouble, can hide thee\nin his pavilion._ Thy mind shall adjust itself to follow the order of\nhis Providence. Thou shalt be enabled, with equanimity and\nsteadiness, to hold thy course through life.\"\n\n_God,_ says the pious Psalmist, _is our refuge and strength, a very\npresent help in trouble._ We are liable to personal distress and\npain, to bereavement of friends, to public evils, and to spiritual\ndisconsolations and the hidings of our heavenly Father's face. Human\nlife, indeed, is filled up with evils, many ideal only; many mournful\nrealities. No state, no condition is exempt. _In the world,_ said our\nLord, to his disciples, _ye shall have tribulation._ Man that is born\nof a woman is of few days and full of trouble. We cannot fly from it,\ngo where we will, or do what we may, any more than we can fly from\nourselves. As long as man is imperfect, as long as we are imperfect,\nso long must we be liable to various sorrows and losses, trials and\nmisfortunes. We have no reason to expect, nay, it is unwise to\nexpect, that all our days, if hitherto they have passed without any\nsorrows, will still guide away unmolested. We ought not to look for,\nor build upon uninterrupted comforts, or a cloudless sky. Storms will\narise. The lightnings will flash.--The thunderstorms will roar.\nProvidence has seen fit to strow the path of life with painful\nsorrows, that we may not be too fond of a dying world, or its dying\ncomforts; or seek for a rest here. Every thing sublunary is\ncontinually shifting, and, like the moon, never keeps the same face\nlong. Time like fire is wasting, consuming and changing every thing\nupon which it preys: and like fire too, when it has no more fuel to\nfeed it, it will itself be extinguished,--and be no more. Every\nearthly good, is at best but a dying joy. For there is a time when we\nmust die and leave it, or it will die and leave us. And one\nexcellence of the Christian Religion is, its furnishing us with the\nbest motives and considerations to patience under the evils and\nafflictions of this life. Its consolations are neither few nor small,\nand such as the world can neither give nor take away. In a day of\nadversity, religion is supposed generally to have great power. Here\nit triumphs. And here all its supports are needed. To a thoughtful\npensive mind, no study can appear more important, than how to be\nsuitably prepared for the misfortunes of life; so as to contemplate\nthem in prospect without dismay; and if they must take place, to bear\nthem without dejection. Throughout every age, the wisdom of the wise,\nthe treasures of the rich, and the power of the mighty, have been\nemployed, either in guarding their state against the approach of\ndistress, or in rendering themselves less vulnerable by its attacks.\nPower has endeavoured to remove adversity to a distance. Philosophy\nhas studied, when it drew nigh, to conquer it by patience; and wealth\nhas sought out every pleasure that can compensate or alleviate\npain.--But the Gospel alone has ample support. Religion fortifies the\nheart by its divine influence to bear the evils of life.\n\nThe heathen philosophy, in days of sorrow and misfortune, opened but\ntwo sources of comfort.--_One_ was that we must consider that what we\ncall _evils,_ are no _evils._ It denied the existence and reality of\nwants and pains. But a most miserable motive to patience and peace\nwas this. For nature would feel pain, when in sickness and sorrow,\nlet philosophy pretend what it might. To pretend to console the\nanguished heart, when bleeding under some deep recent wound, by\ndenying that it felt any anguish; by denying that there is any such\nthing as pain and evil, was only to insult it.\n\n_The other source_ of comfort opened by pagan philosophy under\ncalamities, was that they could not be avoided--that all are liable\nto them--and that man was destined to evil while on the earth. This\nmethod to assuage and tranquilize the afflicted was equally\ninefficacious with the other. It was so far from being a mitigation\nof woe, that we could not escape it, that it was rather an\naggravation.--There is a saying of the Emperor Augustus recorded in\nhistory on this subject, which is worthy of remembering. To one who\nundertook, in some deep affliction, to console him from this\nconsideration, that it was inevitable, he justly replied \"this is the\nvery thing that troubles me.\"--And in the life of Lipsius is a\nremarkable passage. He was a great student in, and admirer of the\nStoick philosophy. When he lay on his death bed, one of his friends\ncame to visit him--and after some conversation designed to smooth his\nexit out of time into Eternity, he observed to him, that he need use\nno arguments to persuade HIM to patience under his pains, for the\nphilosophy which he had studied, would furnish him with motives\nenough for that purpose.--He answers his friend with this\nejaculation--\"Lord Jesus--give me Christian patience--away with\nstoical insensibility.\"\n\nThere is no patience like that which Christianity inspires; and of\nwhich its divine author was a perfect pattern. His religion furnishes\nstrong and full consolations.--It fortifies the soul; raises it above\ntime; and gives it strength. Its hopes are animating. Its prospects\nare sublime. Christ saith to his disciples, _let not your hearts be\ntroubled, ye believe in God, believe also in me. These things have I\nspoken unto you, that your joy might be full._ To have God to apply\nto, who is the Father of mercies and the God of all consolation; the\nGod that comforteth them that are cast down:--to have an interest in\nChrist, by whom we have access unto the Father, whose grace is\nsufficient for us in every time of trouble:--to have the spirit, the\ncomforter by office, do his office unto us, and diffuse that joy and\npeace in believing, which are part of the kingdom of God, and the\nfruits of the spirit:--and to have the holy scriptures to which we\nmay repair, and which were written on purpose that we, through\npatience and comfort of the scriptures, might have hope, are\nconsolations, which, compared to all that can be derived from reason\nand philosophy, are as _the fountain of living waters, to the broken\ncisterns which can hold no water._\n\nThus the Christian religion teaches us _all the doctrines_ we are to\nbelieve, the _mode_ of worship to be observed--enjoins _all the\nduties_ we are to practise, and _enforces them_ by the most\ninfluential _of all motives_;--it is full of the most _precious\npromises_ to animate us, and in days of misfortunes opens to us\nsources of the most plentiful consolation.\n\n\n\nDISCOURSE XXIII.\n\n----------\n\nThe general excellency of the Christian Religion.\n\nI CORINTHIANS xii. 31.\n\n_But covet earnestly the best gifts; yet show I unto you a more\nexcellent way._\n\nWhat was proposed from these words, was to consider at some length,\nnot merely the excellence of Charity or holy benevolent affection,\nwhich is the meaning of the word Charity in the holy scriptures, but\nthe GENERAL EXCELLENCE of the Christian Religion. Two discourses have\nalready been devoted to the illustration of this, which of all others\nis one of the most interesting subjects; interesting to every class\nof hearers. For if any have scruples concerning the divine origin of\nChristianity, this subject is as well adapted to remove them, as\nalmost any one which could be chosen. If any be heedless and\nindifferent about its duties, doctrines, institutions, and proposals\nof mercy and salvation, this subject is well calculated to reprove\ntheir unconcern, and to excite their attention. If any have lost\ntheir first warmth and zeal, their first love to Religion, their\nrelish and favour of its duties and comforts, this subject is\ndirectly fitted to re-establish their faith--to re-invigorate their\nzeal--to re-quicken their favour of divine things--to regain their\nrelish--to rekindle their affections, and to restore them from their\nbackslidings. To the aged, who have long attended to the duties of\nthe Gospel, and experienced its power, it ministers support; and the\nyoung it invites to the paths of Virtue, in a most pleasing and\ndelightful manner. These ideas will apologize for confining your\nattention, my hearers, so long to one subject; if any apology be\nneedful, but it is presumed none will be needful.--For no kind of\njustice could be done to this theme, in a single discourse. A Volume\nwould be little enough for this end.----\n\nWe have already surveyed the EXCELLENCY of the Christian Religion in\nfour instances, though in a very brief and imperfect manner--_first,_\ncompared with all other religions:--_secondly,_ as it contains an\nadmirable system of doctrines, and plain and rational mode of\nworship:--_Thirdly,_ as it lays before us the best system of duties\nto be performed by us, all of which are perfectly reasonable, and\nenforces these duties by the most weighty and solemn motives:--And\n_fourthly,_ as it comprises in it the most precious promises, and\nfurnishes the richest supports in days of adversity and misfortunes,\nfar surpassing all that could be derived from reason and philosophy,\nthough these assistances are by no means to be overlooked.----\n\nI now pass to observe that----\n\n_Fifthly,_ another proof and part of the EXCELLENCE of the Christian\nReligion is, that it builds itself upon no _selfish foundation._ So\nfar is it from giving countenance to the selfish affections of the\nhuman heart--or promising rewards for any thing done from a supreme\nregard to self, that it first of all bids us to deny self--to take up\nour Cross--and to follow divine Lord and Master at all events,\n_whithersoever he goeth_--through good report, or evil report, in\ndays of gladness, or of loss and distress. And the disciple of Christ\nsometimes sustains more injury, or spiritual disadvantage from the\nflatteries, than from the frowns of the world; and experiences that\nthe _friendship of the world is enmity against God._ The smiles of\nprosperity, though so highly esteemed, are often more prejudicial to\nour spiritual interest, than the cold blasts of adversity. But the\nfollower of the slain Lamb of God is to hold on in his benevolent\ncourse, both in the prosperous and adverse day; neither turning aside\nto the right hand or left. And so entirely must the selfish\naffections be conquered, that even life itself dear as it may be,\nmust be given up for the Gospel's sake at the call of God. _For\nwhosoever will save his life, shall lose it: but whosoever shall lose\nhis life for my sake and the Gospel's the same shall save it._ The\nbenevolence of the Gospel is such, that every duty done from selfish\nends is accounted of no avail. However far we may go, in external\ncompliances, still if we be unwilling to forsake all for Christ and\nhis religion, for God and his glory, we are none of Christ's. _And\nwhen he was gone forth into the way, there came one running, and\nkneeled to him, and asked him, good Master, what shall I do that I\nmay inherit eternal life? And Jesus said unto him, why callest thou\nme good? there is none good but one that is God. Thou knowest the\ncommandments, do not commit adultery, do not kill, do not steal, do\nnot bear false witness, defraud not, honour thy Father and Mother.\nAnd he answered, and said unto him, Master all these have I observed\nfrom my youth up. Then Jesus beholding him, loved him, and said unto\nhim, one thing thou lackest: go thy way, sell whatsoever thou hast,\nand give to the poor: and thou shalt have treasure in heaven: and\ncome take up thy Cross, and follow me. And he was sad at that saying,\nand went away grieved: for he had great possessions._ In our\naffections we are to forsake all for Christ and his Gospel. No self\ninterest is to be preferred to his cause or kingdom. The divine glory\nand the cause of the Gospel are to be supreme with us, higher than\nany temporal emolument. We must say, as David did, _If I forget thee,\nO Jerusalem, let my right hand forget her cunning. If I do not\nremember thee, let my tongue cleave to the roof of my mouth: if I\nprefer not Jerusalem above my chief joy._ The interest of Christ's\nkingdom and the honour of God are to be preferred above our _chief\njoy._ Our own pride, our own feelings, our own ease, honour, and\nwealth are never to be consulted at the expense of truth and duty, or\nthe honour of Religion. The essence of true Virtue lies in holy\nbenevolent affection--or in a principle of love to God, as the sum of\nbeing, and to all created intelligencies, according to their rank in\nthe scale of existence, or capacity for happiness. No system or\nTheory of Virtue or moral sentiments can be just, or genuine where\nthe public good, the glory of God, as the sum and foundation of all\nbeing, and the good of all created rational beings, according to\ntheir capacity for happiness, is not the ultimate object. It is most\nconsonant to reason that private interest and private good are to\ngive way or to be sacrificed to the public, a less to a greater good.\nTo make our own private interest or happiness the supreme object, of\nall our actions, regards and attention, is to counteract the great\nlaws of the Universe, and to put a very small interest, in the place\nof one infinitely grand and important. Self, the Idol of man, as he\nis by nature, must be thrown down; and homage must not be paid to it.\nSays the Apostle, _Look not every man on his own things, but every\nman also on the things of others._ According to the Gospel,\ntherefore, all the unsocial and selfish affections are to be\nmortified. We are to prefer the honour and glory of God to all things\nelse, to the whole Universe. _Whether therefore ye eat or drink, or\nWHATSOEVER YE DO, do all to the glory of God._ As of him, and through\nhim, so to him are all things, to whom should be glory forever. For\nhis pleasure all things are, and were made. All things were made to\npromote his glory. All things are preserved for,--and will,\neventually, issue in the same end. And it is infinitely fit and\nproper that they should all subserve the purposes of his glory. For\nhe is infinitely worthy to be exalted to the throne of the Universe\nin the views and affections of his rational Creatures. He indeed is\nthe alone proper object of the highest esteem, and most ardent love\nof all his rational creatures for what he is in himself, independent\nof any interest they may have, or hope to have in his favour. And all\nhis laws are infinitely worthy to be eternally, and unchangeably\nobeyed.--\n\nAgain, further, according to the benevolent scheme of Religion in the\nGospel, so far are all our selfish feelings and passions to be\nsubdued, that even our enemies--our personal and prejudiced\nenemies--such as hate us without any reason at all--such as are\ninveterate in their hatred are to be embraced in the arms of\nbenevolent compassion--the love of pity not of complacence.--This\nhowever doth not imply that we have any complacential affection\ntowards them, or that we willingly put ourselves in their power, or\ngive them the means and opportunity of injuring us. On the other hand\nwe may and ought to be displeased with their evil ways, their\ncauseless hatred of us, and to be cautiously upon our guard against\nthe efforts of their malice. Malice is always active. An enemy to you\nis commonly restless and uneasy, unless, by revenge, he is gratifying\nhis ill-nature. It is always unwise to put ourselves into the power\nof any who are malicious and inimical to us. Religion doth not\nrequire us to consider enemies as friends, or to treat them in the\nsame manner. This would be both absurd and unsafe. But we are to\nextend to them our benevolence, or love of compassion. _But I say\nunto you love your enemies, bless them that curse you, do good to\nthem that hate you, and pray for them that despitefully use you, and\npersecute you, that you may be the Children of your Father who is in\nheaven; for he madeth his sun to rise on the evil, and on the good,\nand sendeth rain on the just and unjust._ Here is our duty to enemies\nof all kinds. No system of morals or philosophy ever taught man this\ngreat and difficult duty in its _true_ nature and _proper_ extent,\nbut the Gospel. The love of enemies in its just nature is an article\nno where found in nature's Creed. We have no hints scarcely about it\namong the sages of pagan antiquity. The divine philosophy of Jesus\nalone teaches it, in its _true_ sense.--A regard therefore to the\ngood of others and even of those who hate us, must govern us, or we\nare not the real disciples of him, who laid down his life for us. He\nlaid down his life for his enemies, those who hated him without a\ncause. _God commendeth his love towards us, in that while we were yet\nsinners, Christ died for us._ Here is an example for us. We are to do\ngood to others, even while our enemies. In all our words and actions\na higher aim than self must bear sway. _For if ye love them that love\nyou what reward have ye? Do not even the publicans the same? And if\nye salute your brethren only? What do ye more than others? Do not\neven the publicans so?_ There is no moral excellence or virtue in our\nfriendships and complaisant treatment of others, if we go no higher\nthan self: or if our own ease, good, honour, or advantage be our\nultimate end or ruling motive. The sum of Christian duty is contained\nin the moral law; and the sum of the moral law is contained in these\ntwo Commandments, _the love of God, and the love of man._ There is\ntherefore nothing of a selfish nature; mean, or base belonging to\nchristianity. It will not even suffer us to retaliate, or to revenge\nan injury for the sake of punishing; or to delight in the pains and\nsufferings of others; or to take any measures to hurt them, that are\ncontrary to what is right and fit, or to reason. It expels, in fine,\nevery false Virtue, enjoins only every real virtue, though exploded\nby the world:--it pays no attention to the usages, opinions, and laws\nof the world any further, than they are the eternal laws of reason\nand rectitude. It will not allow its followers to think an _evil_\nthought--or speak an _evil_ word or to do an _evil_ action to man.\nBut it commands us to forgive injuries on the penalty of exclusion\nfrom the forgiving pity of our heavenly Father. Philosophy has often\nrecommended the contempt, but rarely the forgiveness of injuries. It\nis a doctrine not indeed above the reach of reason, but reason is too\nweak to establish it as a general principle of action.--Our Lord\npresses it upon man, in the most solemn manner, as he would hope or\nexpect pardon from God. _For if ye forgive man their trespasses, your\nheavenly Father will also forgive you. But if ye forgive not man\ntheir trespasses, neither will your Father forgive your trespasses._\n\nChristianity is then a religion of benevolence, forbearance,\nforgiveness of injuries, and meekness and condescension, which can be\nsaid in truth of no religion that was ever among any of the heathen\nnations, antient or modern--in earlier or later times. It is\ntherefore as different from, and as much above, in its principles, in\nits doctrines, in its hopes, and in its aim, all the schemes of\nreligion, which have been broached by cunning and artful impostors,\nas the one true God, is different from and above all Idols; _or\nholiness above sin,_ or light preferable to darkness.\n\nIt teaches us the infinite benevolence of the Deity. That he is good,\nand does good--is slow to anger--long-suffering--and that his tender\nmercies are over all his works. There is none good but one that is\nGod. He is one boundless ocean of benevolence. There is nothing in\nhim, or done by him which is contrary to, or irreconcilable with,\ninfinite, universal, and impartial benevolence. It declares to us\nthat its great FOUNDER is the image of his Father who is in\nheaven--full of grace and truth--all benevolence indeed and\ncondescension. It requires of all the Children of men the same mind\nthat was in Christ, perfect benevolence. And when completed in glory,\nall its friends will form one kingdom of peace--one society of pure\nand perfect benevolence: where no competitors struggle; no factions\ncontend; no rivals supplant each other. \"The voice of discord never\nrises, the whisper of suspicion never circulates, among those\ninnocent and benevolent spirits. Each, happy in himself, participates\nin the happiness of all the rest; and by reciprocal communications of\nlove and friendship, at once receives from, and adds to, the sum of\ngeneral felicity.\"\n\nWhile in this world of sorrow and tears, the Gospel most strictly\nrequires of all, that we should cultivate and practise universal\nbenevolence, and in all our respective places be careful to do unto\nothers, as we would that they should do unto us in similar\ncircumstances--which is the most excellent compend of moral\nduty.--The Christian Religion therefore must appear to all candid\nminds, to be a system of benevolence and good will. And on this\naccount it is a system of religion deserving of our admiration, and\nlove.--Inattentive to its very genius are those, and strange as it\nmay seem, there have been some such among its enemies, who accuse it\nas defective in kindness and beneficence, and call it a mercenary and\nselfish system.\n\nIt encourages us along in duty, we grant, from the hope of reward,\nand dissuades us from sin, by fear of misery. And hence some infidel\nwriters whose attacks against it, have been read, with great avidity,\nhave taken occasion to say that it is a mercenary, and selfish\nreligion; and therefore, unworthy of God to institute or man to\nreceive. Nothing can betray their partiality more, or exhibit in a\nmore conspicuous light their unfairness, and their ignorance of the\nnature of this system or religion than to bestow upon it, the\nepithets of _mercenary_ and _selfish._ They tell us that the\nexcellence and glory of Virtue should be the only motive to persuade\nus to embrace it in our hearts, and to pursue it in our lives: that\nINTERESTED motives, or motives drawn from the rewards of virtue, or\nill-effects of vice, are unworthy of God to use with us; and only\nbuild up a SELFISH system.----Why _interested_ motives are made use\nof by the Supreme Being to persuade us to accept of the offers of the\nGospel is a question of some importance, and seems incumbent on me\nhere to discuss. And that the hearer may gain satisfaction he is\nrequested to attend to the following remarks.\n\n1stly. The supreme inherent excellence of Virtue, or moral goodness\nwould perhaps be the best and most suitable motive to be used with\nangels, or beings who had never apostatised from God. Because they\ncould perceive all its richness and worthiness. As it is the most\nnoble, so with them it might be the most influential. They, it will\nbe granted, have a clear and direct view of the nature and of the\ncharms of holiness. It shines before them, in all its native\nsplendor, and is possessed and exercised by them, without any mixture\nof evil. They see all the loveliness of Virtue, and actually\nexperience a fulness of joy from it. And of course it will have all\nits due weight with them. But man is plunged in sin and guilt.--And\nis guilty because sinful. These, _sin_ and _guilt,_ intercept, as an\nintervening cloud, his vision of the glory and excellence of Virtue.\nHe cannot therefore be so _entirely_ influenced by them. For what is\nnot fully perceived cannot operate as a motive in all its weight and\nimportance. Besides, this is a state of probation and trial; and man,\naccordingly, is treated in the Gospel as in such a state. And if he\nwere not treated as in such a state, he would not be treated either\njustly or truly, either according to the nature, or the fitness of\nthings.\n\n2dly. _Further,_ human nature, in a religion which is from God or\nwhich would do any good, must be taken as it is, and treated\nagreeably to truth and fact. Did Christianity consider and treat\n_man_ as an _angel,_ we certainly should be furnished with an\nunanswerable argument against it, and ought not to receive it; or if\nwe should receive it, it could do us no essential good, because not\nadapted either to our nature or necessities--to our circumstances as\ndegenerate and fallen Creatures.----Therefore\n\n3dly. While in the body, motives drawn from the prospect of a\nrecompence beyond the grave, to excite our hopes, and from the\nthreatenings of endless misery, as the native result of our\nill-conduct to awaken our fears must be altogether proper and\nreasonable. As long as hope and fear are the two great springs of\nhuman action, so long will both reason and philosophy, as well as\npropriety, require that they should be alternately addressed, and be\nmade to assist the cause of Virtue. When, therefore, the Christian\nReligion employs _interested_ motives to work upon the human mind, it\ncarries a clear mark of its reasonableness, and adaptedness to the\ncircumstances, in which we are placed in this world, and is no proof,\nconsequently, of its being defective in benevolence, or a mercenary\nand selfish religion.----Again,\n\n4thly. If Virtue or holiness shall be rewarded forever, and Vice or\nwickedness shall be punished forever: or if the effects of the one\nshall be the most happy, and of the other the most unhappy. Ought not\nthis to be known? Is it not fit and proper that the _exact_ truth, in\nthings of such infinite moment, should be revealed? Must _the truth_\nbe secreted lest it should have weight to induce us to act agreeably\nto it. If God have annexed, in his Providence, or in the nature of\nthings a reward to piety, and evil to impiety, where can be the harm\nfor us to be plainly informed of it, that we may practise the one,\nand shun the other?\n\nWe proceed--to observe--on the great subject before us--\n\n_Sixthly,_ A further evidence of the _internal worth_ and _merit_ of\nthe Christian Religion is that it strictly prohibits all moral evil,\nand whatever would interrupt our peace and comfort as individuals,\nand the harmony and benefit of society. No religion is of any value\nor worth any further than it is good, or tends to good. The beauty of\nholiness is its tendency to happiness; and where it obtains in a full\nmeasure, there misery is expelled with all its train of evils. And\nthe beauty of religion is its tendency to promote the real welfare of\nman, as an individual, and as connected in civil society. By\ncultivating in men the principles of honour, faith, integrity, and\nconscience; and calling them off from vain and hurtful courses, they\nare made the _best members_ of society. The best interests of civil\ngovernment and of society are, consequently, most promoted by\nReligion. It gives to civil government faithful rulers and quiet\nsubjects. Nothing is good or praise-worthy, in a moral view, any\notherwise, or any further than in fact it actually does or aims at\ngood. It would not be worth while to embrace a system which pretended\nto be religion, if it had no power or tendency in its principles and\nduties, promises and exercises, institutions and precepts to do us\ngood, to do good to others--to the world at large--to the various\norders and ranks of society. Most certainly that Being, who has\ninfinite wisdom and infinite goodness, would never reveal or\ninstitute, or require us to believe and practice a religion, which\nhad no tendency to promote our own or the welfare of others. For it\nwould be to no purpose. It would be useless and vain.--All false\nreligions, it will be acknowledged, actually do hurt. Error and\nimposture, are so far from being _harmless,_ that they are always, in\na greater or less degree _pernicious._ They mislead and bewilder the\nmind. They create dissensions: they nourish evil passions--they\npollute of course the morals.--Now the Christian Religion appears\nexcellent and glorious, worthy of all acceptation and praise, as it\nconsults, and tends most directly, and powerfully, to secure the\nwelfare of man, here and hereafter, in time and in Eternity. Its\ngrand design is to render us happy in this state of being, and\nblessed when another shall open upon us. And the way, it takes to\nrender us happy, is by subduing all our evil appetites and\npropensities; and forbidding whatever is hurtful to our own peace, or\nto society around us. If it secure the morals of individuals, it in\neffect secures the _public_ morals; for of individuals is the public\ncomposed. A government or people are then prosperous, when rulers and\nthe ruled conduct aright, in their several places; when the morals\nare most pure; and when disorders, licentiousness, extravagance, and\nother evils, vice and iniquity, are most suppressed. The more pious\nand virtuous the members of a Community the happier is that\nCommunity. It ever has been, and ever will be found, that\nrighteousness exalteth a nation, and that sin is the reproach of any\npeople, in greater or less societies. _Blessed is that people whose\nGod is the Lord._--The Gospel indeed was never _originally_ designed\nby its divine author to be an instrument of civil government, or\nmerely an aid of civil society. It hath something infinitely higher\nin view.--But, at the same time, it as directly tends, in its great\ndoctrines and moral precepts, and as much promotes the highest and\nmost valuable interests of society, as if it had no other object in\nview, or were instituted for this sole purpose.--Here it ought to be\nparticularly remembered, that those who regard religion, in no other\nlight, than as an excellent expedient to civilize and humanize man,\nand to strengthen the bands of government and society, debase its\ndesign and nature, and err widely from the truth.--Religion, however,\nbrings people to order, to regular conduct, to humanity, to love\nmoral duties, and to the practice of all the social and relative\nduties, and then they are prepared to be _good subjects_ of civil\ngovernment, and _good members_ of civil society. It, then, most\nessentially co-operates for the happiness of the Community, when it\nchecks growing vice, when it liberates and humanizes the rough pieces\nof human nature. And by forbidding all moral evil, and laying before\nthe mind the terrors of the Lord, to dissuade from all iniquity, by\nrevealing from heaven the wrath of God against all unrighteousness\nand ungodliness of men, it contributes powerfully to the best good of\ncivil society.----\n\nWhatever can be to the glory, ornament, and dignity of the social\nintercourse is commanded in the Gospel; and whatever tends, even,\nthough in the remotest view, to debase or injure man, in his rights\nas a member of the community, is most expressly prohibited. Industry,\norder, frugality, economy, diligence, faithfulness, honesty, truth,\nhumanity, and all the civil virtues and duties, as well as the moral\nand Christian, are abundantly inculcated. We are taught not only the\nlaws of virtuous friendship, but in that general philanthropy which\nas Christians is incumbent on us, we are taught a real love to our\nCountry; and we are bound to submit to all the regulations of\ngovernment, and its wholesome ordinances, not only for wrath, but for\nconscience-sake--not only as a duty which we owe to the Community,\nbut as a duty which we owe to God. For to break the laws of man, is\nto offend against the laws of Christ.\n\nBesides, in our prayers and wishes, as well as in our words and\nactions, are we to seek the good of others. Christians are bound to\npray for others--to wish well to them in all lawful pursuits--to seek\nthe peace of government, its honour and stability--and to do nothing\nwhich is contrary to the peace of society. Banish religious\nprinciple, and you loosen all the bonds which connect mankind\ntogether; you shake the fundamental pillar of mutual confidence and\ntrust; you render the security arising from laws, in a great measure,\nvoid and ineffectual.--For human laws and human sanctions cannot\nextend to numberless cases, in which the safety of mankind is deeply\nconcerned. They would prove very feeble instruments of order and\npeace, if there were not checks upon the conduct of men, from the\nsense of divine legislation--if no belief of future rewards and\npunishments were to overawe conscience, and to supply the defects of\nhuman government.\n\nAgain--Christians are by their example to recommend regularity of\ndeportment, sobriety, temperance, righteousness and truth. They are\nto put away all guile, hypocrisy, wrath, evil speaking, malice, and\ndeceit. Not only all that would hurt society is prohibited, but all\nmoral evil, indeed of every kind and degree. Not a wish or passion,\nwhich is inconsistent with, or contrary to purity, to justice, to\nbenevolence, is to be indulged. No line of conduct or business which\nis unlawful, or incompatible with moral obligations is permitted by\nthe laws of Christ. So far therefore as religion really obtains, so\nfar society and civil government are essentially benefited. Perjury,\nfalsehood, theft, robbery, oppression, extortion--and all the train\nof crimes which embroil and render society miserable, are driven away\nby the influence of religious and moral duties. And were the\nChristian Religion to obtain in all hearts, and over all nations,\nsociety on earth would resemble, in sweetness, the music of the\nspheres--the harmony of nature; and the abodes of eternal felicity.\nFor it is religion in its perfection which constitutes the chief\ningredient of heavenly glory and blessedness.--If we had no\nreference, therefore, to another world, it would be wise to maintain\nthe Gospel for the purposes of carrying the happiness of civil\nsociety to the zenith of glory.--This is no small proof of the\ninternal worth and merit of the Christian religion; and displays in a\nmost amiable and illustrious manner, the wisdom and goodness of the\nSupreme Being: for he has consulted and aimed at both the temporal\nand spiritual good of man, and both at once in the very frame of that\nreligion, which he requires us to receive and practise; and has\njoined together our interest and duty. An habitual omission of duty\nand moral Virtue is of course a rejection of our happiness, _a\nforsaking our own mercy._ What an exalted idea this ought to give us\nof the EXCELLENCE of the Christian Religion!--Let us therefore, to\nconclude the present discourse, admire its doctrines, and conform\nourselves to its precepts, that we may experience its\nconsolations--and finally, when time is no more, enjoy its rewards.\nFor such as obey it, shall be recompensed in the resurrection of the\njust.--\n\n\n\nDISCOURSE XXIV.\n\n----------\n\nThe general excellency of the Christian Religion.\n\n1 CORINTHIANS xii. 31.\n\n_But covet earnestly the best gifts; and yet show I unto you a more\nexcellent way._\n\nWhat was proposed, in attending to these words, through divine help,\nwas to consider the GENERAL EXCELLENCE of the Christian Religion.\nCould a deep impression of this be made upon the mind, a very\nmaterial point would be gained. For when people are once convinced in\ntheir judgments, of this, they will be, in some good measure,\nprepared to listen to the proposals of mercy made to them, and their\nattention will be excited. Of course they may be said to be not far\n_from the kingdom of heaven._\n\nIf possible, I would offer such arguments and considerations, as that\nyou shall be unable either to resist, or to hear with cold unconcern.\nLet reason and reflection work. Weigh all that has been, or may be\nstill offered to you, in the even balance of candour and\ndeliberation; and be resolved that your minds shall be open to truth\nand reason: and if you find, as I trust you will, upon the closest\nexamination, and most impartial attention, that the proofs of the\nEXCELLENCE of the Christian Religion are full, clear, and\nsatisfactory, let your lives and future practice be consonant to your\nconviction.\n\nWe have already in the progress of our discussion adduced _six\narguments_ to establish the point before us, and enlarged upon them,\naccording to what propriety demanded of us.\n\nWe now pass to observe----\n\n_Seventhly,_ The excellence of the Christian Religion appears from\nthe gracious influences of the divine spirit, which it offers, and\nthe reasonableness and moral and doctrinal nature, as well as great\nsimplicity and plainness of the divine Ordinances, or Sacramental\nInstitutions, which it bids us celebrate.\n\nThe gracious influences of the holy Ghost are offered to enable us to\ncomply with the whole of our duty, as Christians, and to triumph over\nall opposition and enemies in our road to happiness. These influences\nare usually distinguished into the renewing or sanctifying--the\nawakening and convictive--the supporting and comforting--the\nrestraining and confirming,--the abiding and indwelling, operations\nof grace. Such is the depravity of the human heart that the power of\nGod is absolutely necessary to bring man to the love of truth and\nduty. We depend upon the sovereign grace of God for salvation. And\nsuch assistances of the holy spirit are promised, in the Gospel, as\nare altogether proper and sufficient. It doth not offer us salvation,\nand leave us in the dark, as to the means of obtaining it, or\ndestitute of the help, which is necessary to fit us for all that we\nare either to do, or to suffer. A merciful and wise God never imposed\non any of his rational creatures, any thing as duty which was not in\nits own nature proper, or for the performance of which neither power,\nopportunity, nor means were given. He hath graciously appointed all\nthe means which are necessary to comply with his revealed Will. And\nnatural strength and power, or rational faculties and capacities\nabundantly adequate. Nothing but a disposition to comply with duty is\nwanting. _Ye will not come unto me that ye may have life. Thy people\nshall be made willing,_ says David, _in the day of thy power._\nNothing prevents our immediate compliance with the gracious proposals\nof mercy and salvation made us, in the Gospel, but the wickedness of\nthe heart. To overcome this wickedness of heart, or enmity against\nGod, the powerful operations of the holy Ghost are promised. He must\nsanctify or regenerate the soul. He must call, convince, awaken, and\nrenew us. The voice of the Almighty must effectually call us. He who\nmade and upholds the Universe, by his divine energy must rouse us\nfrom our supineness and lethargic state. By his spirit he\nawakens--convinces--and savingly illuminates the soul. The peculiar\noffice or work of the divine spirit is to apply the redemption\npurchased by Jesus Christ. The remedy provided, in infinite mercy, to\nheal the moral disorders of the heart and to wash away our sins, is\nall-powerful; and is rendered effectual by the kind and quickening\ninfluence of grace. The regeneration of the sinner is the work of\nGod's spirit. Motives and arguments are unequal to this. It must be\neffected by the operations of the holy Ghost. He creates the soul\nanew unto good works, which were before ordained that we should walk\nin them. Except a man be born again he cannot enter into the kingdom\nof God. We are said to be chosen to salvation through the\nsanctification of the spirit and belief of the truth. In the\nfollowing words, the renovation of our nature is attributed to divine\ninfluence--_which were born not of blood, nor of the will of the\nflesh, nor of the will of man, but of God._ And in the whole progress\nof the christian life, as well as in our entrance upon it, the\ngracious aids of the divine spirit are requisite. Divine grace enters\nus on the christian course at first. And it must aid us along, in\nevery step of our way, till we shall be admitted into the regions of\neternal blessedness. And how free and ready God is to impart the\nefficacious influence of his spirit, even all that influence which is\nneedful for us, our Lord himself, who came to reveal his Father's\nWill, informs us in the following remarkable passage Luke xi. 5, to\nthe 14th verse.--_And he said unto them, which of you shall have a\nfriend, and shall go unto him at midnight, and say unto him, friend\nlend me three loaves. For a friend of mine is come unto me, and I\nhave nothing to set before him: and he from within shall answer and\nsay, trouble me not; the door is now shut, and my Children are now\nwith me in bed: I cannot rise and give thee. I say unto you, though\nhe will not arise, and give him, because he is his friend, yet\nbecause of his importunity, he will rise and give him as many as he\nneedeth. And I say unto you ask, and it shall be given you: seek and\nye shall find: knock and it shall be opened unto you. For every one\nthat asketh, receiveth: and he that seeketh, findeth; and to him that\nknocketh, it shall be opened. If a son shall ask bread of you that is\na father, will he give him a stone, or if he ask a fish, will he for\na fish give him a serpent? or if he shall ask an egg, will he offer\nhim a scorpion? If ye then being evil, know how to give good gifts\nunto your Children: how much more shall your heavenly Father give the\nHoly spirit to them that ask him._ How ready is a gracious God to\nbestow upon us, on our earnest, continued, and devout pleadings with\nhim therefor, all the influence to renew and sanctify us which we\nneed? He is as ready as tender earthly parents are, and how ready\nthey are, let their own feelings and the history of all ages and\nnations declare, to confer when in their power, on their Children,\ngood gifts of a temporal nature. He is not backward or reluctant. On\nthe other hand, he is willing to bless, pity, and save us. Indeed he\nwaits to be gracious. _And therefore will the Lord WAIT that he may\nbe gracious unto you: and therefore will he be exalted that he may\nhave mercy upon you: for the Lord is a God of judgment: blessed are\nall they that wait for him._ He bears long with us on purpose to\nreclaim us from our evil ways, and to bring us to repentance.\nConsidering the number and aggravations of our sins, our slowness of\nheart to believe, how astonishing the long-suffering of the supreme\nBeing! How pleasing the thought, that he is ready to bestow all THAT\nDIVINE INFLUENCE, which is needful to renew our souls, to subdue\nwithin us the power of sin, and to prepare us, in the way of holiness\nor progressive sanctification, for the kingdom of heaven! Were he not\nmore ready to impart spiritual blessings, divine grace, than man is\nto give aid to his fellow-men, when in his power, who then would be\nsaved. We might justly complain and object against his ways.\n\nWith respect to the _two sacraments_ of the Gospel, Baptism and the\nLord's Supper, they are plain in their design; and viewed as means of\nreligious instruction, and considering our make and condition in the\nworld, they are altogether reasonable. We are composed of body and\nsoul, which strongly and reciprocally affect each other. Jesus\nChrist, our only Redeemer is gone to Heaven, and we expect his return\nagain into this world to judge it, at the last day. We are\nexceedingly apt to forget him, like servants their absent Lord; we\nneed, then, some special monitors to bring him often to our grateful\nand affectionate remembrance, in his wonderful condescension and\nmeritorious sufferings, and bitter death on the Cross. For he hung on\nthe bloody Cross to expiate human guilt. The Ordinance of the supper\nis happily calculated to keep alive, the memory of his sufferings and\ndeath for sinners, by an affecting symbol: and the ordinance of\nbaptism to impress the mind with a deep conviction of the need of\nhaving our polluted natures cleansed by the sanctifying power of\ngrace. They both aid the devotions of the mind by outward and\nsensible signs. Much instruction, in the things of God and our\neverlasting peace, is contained in them. They teach us more\naffectingly than we could, perhaps, be otherwise taught, some of the\nmost important truths of the Gospel. They, in fact, do us good just\nas the other means of religion do us good, by making us better; by\nenlightening the mind and impressing the heart. They do not operate\nfor our benefit, like a _spell,_ or _charm._ They are _rational_\ninstitutions, and tend to promote our spiritual edification and\ncomfort, as means of religion. We most sincerely regret, that, in any\ninstances or age, they have been misapprehended, and made to subserve\nthe purposes of superstition. But doctrines as well as ordinances\nhave been, through the ignorance and perverseness of men,\nmisunderstood and abused. All the friends of virtue lament that this\nhas been the case, but it cannot be pleaded as an objection against\nthe reality of divine ordinances.--It is we conceive, a mark of great\nwisdom as well as of goodness, that it has pleased the God of all\ngrace and mercy, to take this way, by divine ordinances, to quicken,\nto instruct, to warn our hearts in the things of his kingdom. He\nknows infinitely well, what means to employ to bring us to himself,\nthe fountain of all good, to induce us to repent of sin, to lead\npious lives, and to prepare us for future rest and glory. We should\nbe sincerely thankful for all the means he has appointed; and most\ndiligently improve them, for the important purposes of his glory and\nour eternal Salvation. Exceedingly wrong, therefore, are those\npretended Christians who deem divine ordinances useless--who turn\nthem into allegory and figures, who treat them with impious scorn; as\nif wholly unworthy the nature of the spiritual religion of Jesus\nChrist, and hindrances in the way to eternal life. For they are\nreally WELL ADAPTED to answer important moral and doctrinal purposes,\nand to fill the mind with fervent piety. Instead, then, of being a\ndisadvantage to, they are a powerful recommendation of the Christian\nReligion. They are a part and instance, indeed, of its\nexcellence.----Further;----\n\n_Eighthly,_ Another proof of the EXCELLENCE of the Gospel is, that it\ncontains a system of the most perfect and finished morals. In respect\nto the morality of the Gospel, even its most inveterate enemies allow\nit to be excellent; and much superior to any rules of conduct and\nhappy living to be gleaned from all the writings of the sages of\npagan antiquity. Without morality there can be no true Religion.\nMorality is an important branch of Religion--is essential to it. To\nplace religion altogether in piety, or altogether in Virtue is a very\ngreat error. It is an error, too, peculiar to no times. It has\nprevailed more or less in every age of the Christian Church. \"It has\nrun through all the different modes of false religion. It forms the\nchief distinction of all the various sects, which have divided, and\nwhich still continue to divide the Church--according as they have\nleaned most to the side of belief, or to the side of morality.\n\n\"Did we listen candidly to the voice of scripture, it would guard us\nagainst either extreme. The Apostle Paul every where testifies, that\nby no works of our own, we can be justified; and that without faith\nit is impossible to please God. The Apostle James as clearly shows,\nthat faith, if it be unproductive of good works, justifies no man.\nBetween those sentiments, there is no opposition. Faith without\nworks, is nugatory and insignificant. It is a foundation, without any\nsuperstructure raised upon it. It is a fountain which sends forth no\nstream--a tree, which neither bears fruit, nor affords shade. Good\nworks, again, without good principles, are a fair, but airy\nstructure--without firmness or stability. They resemble the house\nbuilt on the sand--the reed, which shakes with every wind. You must\njoin the two in full union, if you would exhibit the character of a\nreal Christian. He, who sets faith in opposition to morals, or morals\nin opposition to faith, is equally an enemy to the interests of\nReligion. He holds up to view an imperfect and disfigured form, in\nthe room of what ought to command respect from all beholders. By\nleaning to one extreme, he is in danger of falling into vice; by the\nother of running into impiety.\"\n\nMorality therefore being so essential to, and so important a part of\npure and undefiled Religion, it is one great recommendation of the\nChristian Religion, that it contains a system of perfect and finished\nmorals. There is not a single defect in its morals--not a single\nfalse virtue to be found in it, or one vice, however specious\ncountenanced. This cannot with truth be affirmed of any, or all the\nbest systems of heathen philosophy and morals. The heathen moralists\nhave, we concede, said many fine and beautiful things of Virtue: and\ngiven many rules of moral conduct which are both just and weighty.\nThey painted too, in lively colours, the frailties and miseries of\nman. But the most amiable and pure systems among them allowed of\nself-murder, and many other absurd and inconsistent follies and\nvices. They either had no idea at all, or not any just one concerning\nthe high moral duties of forgiveness of injuries--the love of\nenemies--self-denial--humility--and unlawfulness of revenge. On the\nother hand, in the morals of the Gospel there is not one blemish.\nThey are above censure, and demand admiration. They are both pure and\nsublime. Only hear, as one instance, among many others equally noble\nand beautiful, how the Apostle Paul sums up, and presses home moral\nduties. _Finally, brethren, whatsoever things are true, whatsoever\nthings are honest, whatsoever things are just, whatsoever things are\npure, whatsoever things are lovely, whatsoever things are of good\nreport: if there be any virtue, and if there be any praise, think on\nthese things._--When our Lord had finished his sermon on the Mount,\nin which we have a glorious epitome of the morals, which he taught,\nand the motives from which they should flow, the great concourse of\npeople, who had convened to hear him, were astonished at his\ndoctrines. _And it came to pass when Jesus ended these sayings, the\npeople were astonished at his doctrine: for he taught them as one\nhaving authority, and not as the scribes._ He delivered truth with so\nmuch force and energy; his address and eloquence were so much the\nperfection of propriety: _for he spake,_ in this sense, _as never man\nspake_: the doctrines were so plain and pure: and the principles from\nwhich he taught us our actions should proceed, were so holy and\nsublime, that we need not be surprised, that the multitude were full\nof admiration. The Christian Religion, therefore, is most EXCELLENT\non account of the purity, perfection, and sublimity of its morals;\nand of course, worthy of all acceptation.----\n\n_Ninthly,_ A further argument to prove the inherent worth and beauty\nof our holy Religion, is that it gives us so much light, in to the\ngreat plan of the divine government. Without this revealed light, we\ncould never know any thing about the grand end of God in the\nCreation, preservation, and government of the world. Reason cannot\nopen to us these ends. The Bible is a history of divine Providence\nand the work of redemption. It is a comment upon the works of God.\nThis is a most convincing proof of its divinity; and of the glory of\nthat religion which it contains. Without it, all would be mystery to\nus. We could not satisfy ourselves with respect to any thing around\nus. We could not go so far as to prove that the world had a beginning\nin time, or that it did not exist from everlasting. We could not\noffer any rational view, why we were made; much less could we give\nany satisfactory account, why so many evils take place, or so much\ndisorder is permitted in the system of the world. Reason, though it\nmay lead up the mind, through nature's works, to nature's God; though\nit may discover to us many parts of duty, could never be able of\nitself, to give us any _light_ into the end of God, in the formation\nof man, and government of the universe. But the Gospel informs us\nfully, what this world was brought into existence for--what man was\nplaced in the scale of rational being for, and that the present life\nis a state of probation and education to prepare us for another, a\nstate of remuneration. This is confirmed by every thing we see around\nus. Man is to live hereafter. Time is to introduce an Eternity. All\nthe events of Providence are ordered or permitted with a view to\nanother world. This is the only key which can open to us the designs\nof Providence, in the permission of sin:--the continuance of moral\nevil, and, of course, natural evil:--in the disorders of the\nworld:--the inequities, which we cannot help beholding:--the\noppression of Virtue: the triumphs of vice--so often observed, and so\ndeeply afflicting to the pious in all ages. Without the supposition\nthat this is a probationary state, and that it looks forward to a\nretribution state, all would be to us, a pathless wilderness--a\nlabyrinth, out of which we could have no clue to guide us. This world\ncould not possibly be formed on any other plan. And the history of it\ncannot be understood or explained on any other ground. If this were\nthe _last_ state of man, certainly we might expect a very different\narrangement, in the government of it. We should either see perfect\nhappiness every where enjoyed--no storms arising--no clouds\ninterposing--but one continued scene of order, peace, and delight; or\ncomplete wretchedness. Had God intended it for a place of perfect\nhappiness, we should not see it overspread with innumerable miseries;\nwe should not be pained with the sight of so much folly and vice. Had\nhe intended it for a place of _sorrow only,_ we should not see human\nlife blessed with such a rich profusion of mercies. But when we\nconsider this world as represented, in the sacred Volume, as a\nprobationary state, all is LIGHT; every thing we meet with may be\neasily solved. This mixture of good and evil is necessarily implied\nin a state of probation. We are here to exist with a reference to a\nfuture world. We are upon our trial. If we abuse our advantages and\nneglect our duty, we shall sustain hereafter all the ill-consequences\nof our folly and madness. If we rightly improve this state of\nprobation, ample rewards will be conferred upon us. We are here in\nour education for another stage of our existence. According to\nChristianity, God's end in all things is his own name--or glory--and\nthe best good of the Universe--its greatest eventual perfection. It\nassures us, which is a cordial to support us, under all dark and\ndistressing calamities, that in the last result of all things,\nperfect justice will be done--order will be educed out of\nconfusion--peace out of contention--light out of darkness--and\nhappiness out of misery. _Our God is in the heavens, and doth\nwhatsoever he will.--Alleluia, for the Lord God omnipotent\nreigneth._--While Christianity informs us of God's last end in\nCreation and Providence, and the nature of true Virtue, consisting in\na conformity of heart to his moral image, and conformity of life to\nhis law, it opens to us the only way of acceptance with him, and the\nfull remission of all sin. This leads me to observe----\n\n_In the last place,_ that the PRINCIPAL glory of the Gospel, is its\nrevealing to us a mediatorial Salvation, the only way to pardon--the\nrecovery of lost man by the sufferings and death of the Son of God.\nThis, indeed, as the attentive hearer will easily apprehend, is the\nGREAT EXCELLENCY of our Religion. That which more than any thing\nelse, or all things else, shows its glory and worth. This is the\nchief excellence. All that hath been above illustrated, if united\ntogether is far from being equal to this; and was but preparatory to\nit. This was designedly reserved for the last and crowning glory of\nall. As sinners we want a method revealed, or to be shown, how we may\nobtain forgiveness and the divine favour, acceptance with a holy and\nsin-hating God. This the Gospel clearly reveals to us; and in this\nconsists its glory. This distinguishes it from all false\nreligions--from all the religions ever broached in the world. There\nis one God and one Mediator between God and man. Other foundation can\nno man lay, that that is laid even Jesus Christ. We are redeemed with\nhis precious blood. He is the lamb of God that taketh away the sin of\nthe world. No man can come unto the Father but by him. He is the way,\nthe truth, and the life. Through him, as an exalted Redeemer,\nrepentance and remission of sin are preached to an Apostate world. He\ncame to seek and to save that which was lost--to call sinners to\nrepentance.--_Be it known unto you, therefore men and brethren, that\nthrough this man is preached unto you the forgiveness of sins: and by\nhim all that believe, are justified from all things from which ye\ncould not be justified by the law of Moses._ Neither is there\nSalvation in any other: for there is none other name under heaven\ngiven among men, whereby we must be saved. The CHIEF MERCY of the\nDeity to a ruined world is the gift of a Saviour. This is the\nunspeakable gift. None can be compared to it. It is infinitely above\nall others. Whenever the inspired penmen touch upon this theme, the\nLOVE of God in giving his son to make a propitiation for sin, they\nseem to be carried out of themselves. They delight to dwell upon it.\nThey are raised beyond their ordinary pitch. They labour for language\nto describe it. They know not how to speak worthily upon it; where to\nbegin, or where to end.--They exclaim, O the _length,_ the _depth,_\nthe _height,_ the _breadth_ of the love of God; his redeeming love!--\n\nAll indeed that Jesus Christ did, and suffered was to open a way for\nour pardon, and to lead us to life eternal; a life of pardon and\nacceptance with God, which might be compatible with the claims of\nstrict justice. FOR THIS, he lived a painful life. FOR THIS, he\ncondescended to be clothed in human flesh. FOR THIS, he died on the\nCross, an ignominious death. FOR THIS, he lay in the cold and silent\ngrave. FOR THIS, at the destined moment, he burst asunder the bonds\nof death, and arose in triumph, as a mighty conqueror over death and\nhell; for as he was wounded for our transgressions, so he was raised\nagain for our justification. FOR THIS, he ascended, in a visible\nform, before chosen witnesses, into heaven. When we behold him coming\ninto the world--living--suffering--bleeding--dying--numbered with\ntransgressors, for he was crucified between two malefactors, as if\nthe greatest criminal of the three--and suspended on the cross on\nCalvary's top, between the heavens and the earth, as if unworthy of\neither--we see him as the GREAT PROPITIATORY SACRIFICE for sin.\n\nThe law came by Moses, but grace and truth by Jesus Christ; and he\nfulfilled all righteousness. He put an honour, by what he did, and by\nwhat he suffered, by his active and passive obedience, on the divine\ncharacter, law, and government. To all worlds, he has given full\nproof that pardoning mercy may be consistently exercised to all\npenitents--that the ruler of the Universe may be just and yet justify\nthe believer--that an honourable door of salvation is opened. He\nindeed bore the sinner's shame and iniquities as his substitute; and\naccordingly is made unto all that believe, wisdom, righteousness,\nsanctification, and redemption. Through his peace-speaking blood a\nway of life and forgiveness for, even the chief of sinners on their\nrepentance is made known. A holy, and righteous, and sovereign God,\nwho is bound to consult the honour and glory of his own character,\nlaw, and government, and the welfare of the system of the Universe,\ncan be just and yet forgive the sinner, who repents and believes in a\nSaviour. Man may be saved, and yet his salvation honour his Maker, as\nthe all-wise and all-holy Jehovah. He is glorified in our recovery\nfrom sin to holiness, and more glorified, than if we had been left to\nperish, unpitied; and the law had been executed upon us, in all its\nawful rigours.----Here consequently is the PECULIAR GLORY or\nPRINCIPAL EXCELLENCE of the Gospel.--its revealing to us a\nmediatorial interposition--a way of pardon and felicity consistent\nwith all the divine attributes. It honours, indeed, the DIVINE BEING,\nand all his perfections, wisdom, goodness, mercy, and justice, while\nit provides, in the most ample manner, for the sinner's relief and\nsalvation.\n\nWould any then enquire after the peculiar glory or excellence of the\nGospel they may at once receive a full answer, on what I have now\nstated.--A VICARIOUS RIGHTEOUSNESS--a PARDON PURCHASED by the\nprecious blood of the Son of God--the CROSS of Christ--is the sum and\nsubstance--the GLORY of the Gospel. Sin is expiated by an adequate\nsacrifice--everlasting righteousness is brought in--the divine honour\nis secured--and all the law magnified. This is the EXCELLENCE of the\nChristian Religion. Unless we see this; we see nothing of the worth\nof a Saviour--and we know nothing either experimentally, savingly, or\neven speculatively of the GLORY of the Gospel.\n\nI have now considered, at some length, the general excellence of the\nChristian Religion. Had my illustrations and arguments been such, as\nthe dignity and grandeur of the subject required, I should hope that\nevery hearer would receive such a sense of the excellence of that\nReligion, in which he was born and educated, and which blesses, with\nits salutary rays, as a divine light, our happy Country, as would\nnever wear off, but lead to a temper of mind and conduct of life\nconformable to its precepts.--In as few words as they can be\nexpressed, permit me, to recapitulate all the arguments and\nconsiderations which have been enlarged upon in these discourses, and\npresent them, in one united view, that they may all have their proper\nweight on the mind. The Christian Religion then is excellent, as it\nshines gloriously above all other religions.--As it contains an\nadmirable system of doctrines, and a plain and rational mode of\nworship:--as it lays before us the best system of duties, all of\nwhich are reasonable, and the most weighty and solemn motives to\nenforce them:--as it comprises in it the most precious promises, and\nfurnishes the richest supports, in days of adversity and misfortune,\nfar surpassing all that could be derived from reason and philosophy,\nthough these a wise man will by no means despise:--as it builds\nitself upon no selfish foundation,--as it prohibits all moral evil,\nand every thing which would interrupt our peace and comfort as\nindividuals, or the harmony and benefit of society, which it consults\nand secures:--as it offers the most gracious, and sufficient\nassistances to enable us to perform all required duty, and hath but\ntwo _sacramental institutions,_ both of which are reasonable, having\na doctrinal and moral tendency,--as it exhibits a perfect and sublime\nmorality which the life of its FOUNDER happily exemplified: for the\nexample which he set us of Virtue and goodness is indefective:--as it\ngives us so much light into the great plan of the divine\ngovernment:--and as it reveals a mediatorial salvation, the only way\nof pardon and acceptance with the omniscient--and all-holy God. Well\nmay the Gospel, be called the _Gospel of_ God--the _Gospel of the\ngrace_ of God--the _glorious Gospel of the blessed God_--the _power\nof God_ unto salvation--the _wisdom that is_ from above--the _mystery\nhid_ from ages--the _Gospel of_ Christ--good _news of salvation_--and\n_the Gospel of our salvation_--the _grace_ of God--and _the Gospel of\npeace._\n\nThe whole will be concluded, with only one request to the hearer,\nthat as he would act up to the dignity of his rational nature--as he\nwould admit nothing, which is contrary to, or reject nothing which is\nconsistent with, reason--that as he would be happy on earth--and\nhappy after death, so he would, with fairness and candor, with all\ndue seriousness and deliberation, examine the merits, the internal\nworth and beauty, the EXCELLENCE of the Christian Religion, that from\na full conviction of its being worthy of all acceptation, he may\nconform his life to its precepts, be interested in the righteousness\nof its author, and build his hopes upon its promises--and, then, its\nrewards will be his portion, when time is no more.--And now to the\nKing, eternal, immortal, and invisible, be rendered, through Jesus\nChrist, all honor, glory, and praise, from all on earth, and all in\nheaven!----_AMEN!_\n\n\n\nTranscriber's Notes.\n\nDetailed changes:\n\n - On page vii., change the reference 2 Thessalonians, 2. 15 to\n   2 Thessalonians, ii. 15, for consistency.\n\n - On page 11, change the reference from \"EPHES. II. 12.\" to\n   \"EPHESIANS ii. 12.\" to match the style used in the rest of the\n   book.\n\n - On page 13, in the \"first thing proposed\" paragraph, change the\n   Roman \"I\" to an Arabic \"1\" for consistency with later numbers.\n\n - On page 15, change \"all will berewarded according to their\n   character and works\" to \"all will be rewarded . . . .\"\n\n - The break between pages 15 and 16 is in the word \"denied\":\n   de|nied. In this and all subsequent cases, the whole word was\n   moved to the earlier page.\n\n - On page 20, capitalize \"Sirs\" and \"We\" in the quotation of\n   Acts xiv. 15.\n\n - On page 21, in point 3, change \"indispensibly\" to \"indispensably\"\n   twice.\n\n - On page 22, change \"to do justly and and love mercy\" to \"to do\n   justly and love mercy.\"\n\n - The break between pages 22 and 23 is in the word \"unto\": un|to.\n\n - The break between pages 23 and 24 is in the word \"homage\":\n   hom|age.\n\n - The break between pages 26 and 27 is in the word \"happy\": hap|py.\n\n - On page 27, the sentence \"We proceed--as was proposed--\" was\n   centered in the original, which stands out in the narrow column\n   of the book. The Transcriber removed the formatting.\n\n - The break between pages 31 and 32 is in the word \"information\":\n   informa|tion.\n\n - On page 33, insert a period after \". . . please their Idol.\"\n   Change \"Carthagenians\" to \"Carthaginians.\"\n\n - The break between paged 36 and 37 is in the word \"intended\":\n   in|tended.\n\n - On page 37, in the \"first of these\" paragraph, change \"preceeding\"\n   to \"preceding.\" The sentence \"We now pass--to observe----\" was\n   centered in the original, which stands out in the narrow column of\n   the book. The Transcriber removed the formatting. In point 3,\n   change the question mark after the sentence that begins \"When we\n   ponder deep\" to a period.\n\n - The break between pages 37 and 38 is in the word \"appear\":\n   ap|pear.\n\n - On page 38, in the sentence that begins \"The anxious enquiry,\"\n   change the sentence-ending period to a question mark.\n\n - On page 39, in the first paragraph that starts on the page,\n   change \"dispair\" to \"despair.\"\n\n - On page 40, change \"incorigible\" to \"incorrigible.\"\n\n - The break between pages 43 and 44 is in the word \"revelation\":\n   reve|lation.\n\n - On page 48, change \"indisipenibly\" to \"indispensably.\"\n\n - On page 49, in the quotation of Romans i. 22-31, change\n   \"forefooted beasts\" to \"fourfooted beasts.\"\n\n - On page 50, insert a comma into the quotation of the text after\n   \"commonwealth of Israel,\" update a scripture reference from\n   \"Genesis 6. 5.\" to \"Genesis vi. 5\" for consistency, insert\n   parentheses around that reference for clarity, and insert double\n   quotes around the quoted scripture.\n\n - On page 51, change \"all have sinned and come short of the glory\n   God\" to \". . . glory of God.\"\n\n - On page 53, in point 2, change \"condescention\" to \"condescension.\"\n\n - On page 56, change \"dispise\" to \"despise.\"\n\n - On page 57, change \"Gospel truths, and or dinances are dispensed\"\n   to \". . . and ordinances are dispensed.\" Also insert an apostrophe\n   into the phrase \"Lord's will\" in the quotation of Luke xii. 47.\n\n - The break between pages 59 and 60 is in the word \"acknowledge\":\n   acknow|ledge.\n\n - The break between pages 64 and 65 in in the word \"destruction\":\n   des|truction.\n\n - The break between pages 67 and 68 is in the word \"observe\":\n   ob|serve.\n\n - The break between pages 68 and 69 is in the word \"contradicting\":\n   con|tradicting.\n\n - On page 70, change \"Each writers stile or manner\" to \"Each\n   writer's stile or manner.\"\n\n - On page 72, in the paragraph that starts on the page, change\n   \"erronists\" to \"errorists.\"\n\n - The break between pages 74 and 75 is in the word \"unfounded\":\n   un|founded.\n\n - A quotation that begins at the bottom of page 74 and continues on\n   to page 75 has an opening quotation mark at the beginning of each\n   line. It was transcribed using one opening and one closing\n   quotation mark.\n\n - On page 76, a rather long sentence begins \"The question is not\"\n   and ends \"doctrines of the Bible? for this is readily\n   acknowledged.\" The Transcriber changed the question mark to a\n   colon, because this is an assertion, not a question.\n\n - The break between pages 81 and 82 is in the word \"spiritual\":\n   spirit|ual.\n\n - On page 85, insert commas into the list \"iniquity, transgression,\n   and sin.\"\n\n - On page 88, change \"indispensible\" to \"indispensable.\"\n\n - On page 91, change \"What wise and great achievments have ever been\n   accomplished without perseverance.\" to \"What wise and great\n   achievements have ever been accomplished without perseverance?\"\n   _(spelling of \"achievements\" and period to question mark)_\n\n - On page 94, change \"If, says he, you neglect the duty . . .\" to\n   \"If,\" says he, \"you neglect the duty . . .\" to remove the speaker's\n   interjection from the quoted text. Remove the comma from\n   \"Children's, Children.\"\n\n - The break between pages 94 and 95 is in the word \"Christianity\":\n   Christiani|ty.\n\n - On page 106, change \"pinacle\" to \"pinnacle.\"\n\n - On page 107, change \"harrassed\" to \"harassed.\"\n\n - The break between pages 107 and 108 is in the word \"whatever\":\n   whatev|er.\n\n - On page 108, change \"Whereever any rational creature . . .\" to\n   \"Wherever any rational creature . . . .\"\n\n - The break between pages 109 and 110 is in a unit that style\n   indicates should not be broken: \"own.--|What.\" The entire unit\n   in this and subsequent cases was moved to the earlier page.\n\n - On page 110, in the first paragraph that starts on the page,\n   change \"indispensible\" to \"indispensable\" and \"indispensibly\" to\n   \"indispensably.\" In the second paragraph, change \"indispensible\"\n   to \"indispensable.\"\n\n - On page 112, change \"however great cannot annul is\" to \"however\n   great cannot annul it.\"\n\n - The break between pages 117 and 118 is in a unit that style\n   indicates should not be broken: \"God--|one.\"\n\n - The break between pages 118 and 119 is in the word \"any\": a|ny.\n\n - On page 126, change \"indispensible\" to \"indispensable.\"\n\n - On page 127, set the word \"Again\" in Roman type because it\n   represents the speaker's interjection between scripture quotations\n   (which are set in _Italic._) Remove the Italic formatting from the\n   word \"preached\" because it is not part of the quotation of Romans\n   x. 17 in KJV.\n\n - On page 128, change \"indispensibly\" to \"indispensably.\"\n\n - On page 129, in the James quotation, change \"ingrafted\" to\n   \"engrafted.\"\n\n - On page 131, change \"dispise\" to \"despise.\"\n\n - On page 133, change \"tranquility\" to \"tranquillity\" and\n   \"practised\" to \"practiced.\"\n\n - The break between pages 136 and 137 is in a unit that style\n   indicates should not be broken: \"sanctified--|when.\"\n\n - The break between pages 137 and 138 is in the word \"mercy\":\n   mer|cy.\n\n - On page 139, change \"indispensible\" to \"indispensable.\"\n\n - On page 141, capitalize \"Platonic.\"\n\n - On page 143, change \"It's beneficial tendency\" to \"Its beneficial\n   tendency\" _(contraction to possessive)_\n\n - The break between pages 144 and 145 is in the word \"even\": e|ven.\n\n - On page 147, there is a lengthy quotation where, in the original,\n   each line starts with an opening quotation mark. Transcribed using\n   modern style, with one quote at the beginning. In the sentence\n   \"But can you think,\" change the sentence-ending period to a\n   question mark.\n\n - The break between pages 149 and 150 is in the word \"esteem\":\n   es|teem.\n\n - The break between pages 150 and 151 is in the word \"being\":\n   be|ing.\n\n - On page 154, change \"practise condesention\" to \"practice\n   condescension.\"\n\n - On page 155, change \"prophecy\" to \"prophesy.\" Add a period after\n   the list \"ardour, sublimity, and purity.\" Change \"Prayers, says a\n   mahomatan writer, are the pillars . . .\" to \"Prayers,\" says a\n   mahomatan writer, \"are the pillars . . .\" to remove the speaker's\n   interjection from the quotation.\n\n - The break between pages 156 and 157 is in the word \"forsaking\":\n   forsa|king.\n\n - On page 159, change \"whether the tribes\" to \"whither the tribes.\"\n\n - On page 161, change the word \"break\" to \"brake\" to match the KJV.\n\n - On page 170, change \"henceforth drank\" to \"henceforth drunk.\"\n\n - On page 173, correct a citation from \"ii Chapter--42 verse\" to\n   \"ii. Chapter--41 and 42 verses.\"\n\n - The break between pages 173 and 174 is in the word \"believers\":\n   be|lievers.\n\n - The break between pages 174 and 175 is in the word \"common\":\n   com|mon.\n\n - On page 177, change \"to wash one anothers feet\" to \"to wash one\n   another's feet\" and add a period after \"John xiii.\"\n\n - The break between pages 178 and 179 is in the word \"ordinance\":\n   or|dinance.\n\n - On page 180, in the second paragraph, change \"condescention\" to\n   \"condescension.\"\n\n - The break between pages 183 and 184 is in the word \"remembrance\":\n   remem|brance.\n\n - On page 186, in the concluding paragraph, change \"intirely\" to\n   \"entirely\" and \"pretentions\" to \"pretensions.\"\n\n - On page 187, put a period after the chapter number in \"Matthew\n   xxviii.\"\n\n - The break between pages 189 and 190 is in the word \"Sacrament\":\n   Sacra|ment.\n\n - The break between pages 190 and 191 is in the word \"ordinances\":\n   or|dinances.\n\n - The break between pages 193 and 194 is in the word \"particular\":\n   par|ticular.\n\n - On page 194, change \"dispair\" to \"despair.\"\n\n - On page 195, put a period after the chapter number \"Mark xvi.\" and\n   change \"whereever you may\" to \"wherever you may.\"\n\n - The break between pages 197 and 198 is in the word \"professed\":\n   pro|fessed.\n\n - The break between pages 198 and 199 is in the word \"Doubtless\":\n   Doubt|less.\n\n - The break between pages 200 and 201 is in the word \"baptized\":\n   bap|tized.\n\n - On page 200, change \"indispensibly\" to \"indispensably.\"\n\n - The break between pages 201 and 202 is in the word \"proved\":\n   pro|ved.\n\n - On page 204 is a list of Bible quotations in quick succession. Two\n   of them are identified as being from the 38th verse of Acts\n   chapter 8. The reference for the first one, \"Here is water,\" was\n   corrected to the 36th verse and add \"me\" into \"what doth hinder me\n   to be baptized?\"\n\n - On page 207, add a period after the chapter number for Matthew\n   xxviii.\n\n - On page 211, change \"condescention\" to \"condescension.\"\n\n - On page 213, set \"that is Christ\" in Roman type to distinguish it\n   from the quoted scripture.\n\n - The break between pages 214 and 215 is in the word \"nations\":\n   na|tions.\n\n - On page 215, change \"condescention\" to \"condescension\" and \"divine\n   right of baptism\" to \"divine rite of baptism.\"\n\n - On page 217, change \"washing his disciples feet\" to \"washing His\n   disciples' feet.\"\n\n - The break between pages 217 and 218 is in the word \"over\": o|ver.\n\n - On page 218, change \"exteriour\" to \"exterior\" and \"condescention\"\n   to \"condescension.\"\n\n - The break between pages 218 and 219 is in the word \"administer\":\n   admin|ister.\n\n - On page 220, change \"dependance\" to \"dependence\" and \"we and\n   our's\" to \"we and ours.\"\n\n - On page 224, update \"To day\" to \"To-day\" to match \"to-morrow\" in\n   the next sentence.\n\n - On page 227, change \"Turky\" to \"Turkey.\"\n\n - On page 228, change \"inseperable\" to \"inseparable.\"\n\n - The break between pages 228 and 229 is in the word \"every\":\n   ev|ery.\n\n - The break between pages 230 and 231 is in the word \"profess\":\n   pro|fess.\n\n - On page 231, change \"those at Coloss\" to \"those at Colossae.\"\n\n - On page 233, set the speaker's interjection, \"that is Christ\" in\n   Roman type because it is not part of the quoted verse (Colossians\n   ii. 12).\n\n - On page 235, change \"all Zions friends\" to \"all Zion's friends.\"\n\n - On page 236, change \"indispensibly\" to \"indispensably.\"\n\n - On page 238, change \"hauling men and women\" to \"haling men and\n   women.\"\n\n - The break between pages 239 and 240 is in a unit that style\n   indicates should not be broken: \"celebrated|--though.\"\n\n - On page 240, change \"Thiatira\" to \"Thyatira.\"\n\n - On page 241, change \"Coloss\" to \"Colossae.\"\n\n - The break between pages 242 and 243 is in the word \"exercised\":\n   ex|ercised.\n\n - On page 244, change \"exteriour\" to \"exterior.\"\n\n - The break between pages 248 and 249 is in the word \"behoved\":\n   beho|ved.\n\n - On page 250 is a lengthy quotation that was originally set with\n   an opening quotation mark at the beginning of each line. It was\n   transcribed conventionally, with one opening and one closing\n   quotation mark.\n\n - The break between pages 252 and 253 is in the word \"metaphors\":\n   meta|phors.\n\n - The break between pages 259 and 260 is in the word \"important\":\n   im|portant.\n\n - On page 260, insert an apostrophe into a quotation of Malachi\n   ii. 7, \"For the Priest's lips were to keep knowledge.\"\n\n - On page 264, the discourse ends with a restatement of the text.\n   However, this was not recognized by the typesetter, so it was set\n   in Roman type. The Transcriber set it in Italic, and corrected\n   \"understand the scripture\" to \"understand the scriptures,\" to\n   match the text.\n\n - On page 265, change \"GALATIONS\" to \"GALATIANS\" in the reference\n   for the text of the discourse.\n\n - The break between pages 266 and 267 is in the word \"dangerous\":\n   dan|gerous.\n\n - On page 267, change \"surprized\" to \"surprised.\"\n\n - The break between pages 271 and 272 is in the word \"institution\":\n   in|stitution.\n\n - The break between pages 272 and 273 is in a unit which style\n   indicates should not be broken: \"promises--|denounce.\"\n\n - On page 273, change \"indispensible\" to \"indispensable.\"\n\n - On page 274, change a period to a question mark after the sentence\n   that begins \"Can a case be named\" and ends \"may not righteously\n   claim a reward?\"\n\n - On page 276, change \"can any once\" to \"can any one.\"\n\n - The break between pages 276 and 277 is in the word \"study\":\n   stu|dy.\n\n - On page 278, insert an apostrophe into \"it is the Apostle's own\n   argument.\"\n\n - On page 279, a lengthy quote is set in the original with an\n   opening quotation mark at the beginning of each line. It was\n   transcribed conventionally, with one opening and one closing\n   quotation mark.\n\n - On page 280, Change \"maintainance\" to \"maintenance\" and \"that\n   teachest\" to \"that teacheth.\" A lengthy quote is set in the\n   original with an opening quotation mark at the beginning of each\n   line. It was transcribed conventionally, with one opening and one\n   closing quotation mark.\n\n - The break between pages 281 and 282 is in the word \"conscience\":\n   con|science.\n\n - On page 283, capitalize the new sentence \"Every one, who looks\n   upon this passage . . . .\"\n\n - On page 288, the first word of the paragraph, \"Therefore,\" was set\n   in Roman small caps because it was not recognized as part of the\n   text for the discourse. The Transcriber set it in Italic with the\n   rest of the quotation.\n\n - The break between pages 288 and 289 is in the word \"preached\":\n   preach|ed.\n\n - The break between pages 292 and 293 is in the word \"dangers\":\n   dan|gers.\n\n - On page 295, change \"compleatly\" to \"completely.\"\n\n - The break between pages 298 and 299 is in the word \"nations\":\n   na|tions.\n\n - The break between pages 299 and 300 is in the word \"agreeably\":\n   a|greeably.\n\n - On page 302, change \"surprizing\" to \"surprising.\"\n\n - On page 306, change \"dependance\" to \"dependence.\"\n\n - The break between pages 307 and 308 is in the word \"sacramentally\":\n   sacra|mentally.\n\n - On page 309, change \"preceeding\" to \"preceding.\"\n\n - The break between pages 310 and 311 is in the word \"twinkling\":\n   twink|ling.\n\n - On page 311, remove \"is\" from \"It is was necessary . . . .\"\n\n - The break between pages 311 and 312 is in the word \"worshipping\":\n   worship|ping.\n\n - On page 313, in the quotation of the fourth commandment, change\n   \"thou shalt not no any work\" to \"thou shalt not do any work\" and\n   change \"heaven and earth, Sea, and all that in them is\" to \"heaven\n   and earth, the Sea, and all that in them is.\"\n\n - The break between pages 314 and 315 is in the word \"Sabbath\":\n   Sab|bath.\n\n - On page 318, set the scripture quotation introduced with \"It is\n   prefaced thus\" in Italic.\n\n - On page 319, change \"dispised\" to \"despised.\"\n\n - The break between pages 319 and 320 is in the word \"Sabbath\":\n   Sab|bath.\n\n - The break between pages 322 and 323 is in a unit that style\n   indicates should not be broken: \"benefit--|that.\"\n\n - On page 324, change \"sabatism\" to \"sabbatism.\"\n\n - On page 325, change \"Let any man, saith he, show me . . .\" to\n   \"Let any man,\" saith he, \"show me . . .\" to remove the speaker's\n   interjection from the quoted text.\n\n - The break between pages 327 and 328 is in the word \"account\":\n   ac|count.\n\n - On page 328, after the \"Can any shut their eyes\" sentence, change\n   the period to a question mark.\n\n - The break between pages 329 and 330 is in the word \"Christians\":\n   Chris|tians.\n\n - On page 333, the word \"Pentecost\" appears three times, the first\n   two in the original as \"Pentacost.\" They were changed to be\n   consistent.\n\n - On page 335, insert an apostrophe into \"deny or disown the\n   _Lord's day._\"\n\n - On page 339, change \"That the forth commandment is of perpetual\n   obligation . . .\" to \"That the fourth commandment . . . .\"\n\n - On page 340, change \"lightening\" to \"lightning.\"\n\n - The break between pages 341 and 342 is in the word \"singularity\":\n   sin|gularity.\n\n - On page 342, insert an apostrophe into \"in the purest times in the\n   Apostle's days.\"\n\n - On page 344, change \"whole Christain world\" to \"whole Christian\n   world\" the first time that phrase appears in small caps on that\n   page. Later on that page is a lengthy quote which is set with open\n   quote characters at the beginning of each line. It is transcribed\n   conventionally, with one opening and one closing quotation mark.\n\n - On pages 345-6, a long quotation is presented in the original as\n   follows: \"If, says he, addressing himself to people on their abuse\n   of the Sabbath.\" However, The Transcriber is under the distinct\n   impression that the only word quoted is the first one, and that the\n   rest is an interjection. The closing quotation mark inserted after\n   \"interest of Religion\" is an educated guess. The speaker returns\n   to the first person with the next sentence (\"May I not\n   hope . . .\").\n\n - On page 346, the last word of the discourse \"AMEN\" follows a\n   scripture quotation. In the original it is set in Italic. It has\n   been transcribed in Roman because it is not part of the quoted\n   scripture.\n\n - The break between pages 350 and 351 is in the word \"poisonous\":\n   poi|sonous.\n\n - The break between pages 353 and 354 is in the word \"unable\":\n   un|able.\n\n - The break between pages 358 and 359 is in the word \"proposal\":\n   pro|posal.\n\n - On page 360, change \"While Ministers, while Magistrates, while\n   Parents, says one, sleep, . . .\" to \"While Ministers, while\n   Magistrates, while Parents,\" says one, \"sleep, . . .\" to remove\n   the speaker's interjection from the quoted text. Change\n   \"seperation\" to \"separation.\" Insert an apostrophe into \"the\n   Apostles' doctrines.\"\n\n - On page 362, scripture that was quoted on page 361 is quoted\n   again. The sentence \"Then shall the righteous shine forever . . .\"\n   was not recognized as part of the quotation and was set in Roman\n   in the original. It has been transcribed in Italic.\n\n - On page 364, change \"immoveable\" to \"immovable.\"\n\n - The break between paged 365 and 366 is in the word \"employs\":\n   em|ploys.\n\n - On page 366, insert a period after \"a more spiritual way of\n   serving God.\" In the last sentence, correct \"kingdem of our\n   heavenly Father\" to \"kingdom of our heavenly Father.\"\n\n - On page 367, in the scripture quotation, change \"prophesies\" to\n   \"prophecies\" and insert a comma, change the comma after \"fail\" to\n   a semicolon, and insert a comma after \"knowledge.\"\n\n - The break between pages 368 and 369 is in the word \"indeed\":\n   in|deed.\n\n - The break between pages 369 and 370 is in the word \"joyful\":\n   joy|ful.\n\n - On page 372, change the quotation of 1 Corinthians xiii. 1 from\n   \"Though I speak with the tongues of men and angels\" to \"Though I\n   speak with the tongues of men and of angels\" and change \"have all\n   faith so that I could remove mountains, and have no Charity\" to\n   \". . . have not Charity\" to match the KJV text.\n\n - On page 373, change \"benificent\" to \"beneficent\" and \"preceeding\"\n   to \"preceding.\" In the quotation of 1 Cor. xii. 1 and 7-10, apply\n   Reverential Capitalisation (RC) to the word \"Spirit\" throughout;\n   change \"gift of healing\" to \"gifts of healing\" and \"prophesy\" to\n   \"prophecy.\"\n\n - On page 374, in the scripture quotation, apply RC to \"Spirit.\"\n   At the end of the paragraph, change \"Heb. iii. 3, 4\" to\n   \"Heb. ii. 3, 4\" and the final period to a question mark.\n\n - The break between pages 374 and 375 is in the word \"expressive\":\n   ex|pressive.\n\n - On page 377, change \"reject them as imposters\" to \"impostors\" for\n   consistency with other uses on the page.\n\n - The break between pages 378 and 379 is in the word \"inspiration\":\n   in|spiration.\n\n - The break between pages 379 and 380 is in the word \"inspiration\":\n   inspi|ration.\n\n - On page 380, change \"every threatning\" to \"every threatening.\"\n\n - On page 382, change \"Thy word is a light to my feet, and a lamp to\n   my paths\" to \"Thy word is a lamp unto my feet, and a light unto my\n   path\" (Ps. cxix. 105).\n\n - On page 384, change \"guidence\" to \"guidance\" and, in the list,\n   insert a comma after \"body of men.\"\n\n - On page 387, change \"It is easier, says he, to conceive than to\n   express . . .\" to \"It is easier,\" says he, \"to conceive than to\n   express . . .\" to remove the speaker's interjection from the\n   quotation.\n\n - On page 388, change \"merchandize\" to \"merchandise.\"\n\n - On page 391, change \"imposter\" to \"impostor.\"\n\n - On page 395, change \"but least this phrase\" to \"but lest this\n   phrase.\"\n\n - The break between pages 396 and 397 is in the word \"meaning\":\n   mean|ing.\n\n - On page 399, change \"transcendantly\" to \"transcendently.\"\n\n - On page 400, change \"dependance\" to \"dependence.\"\n\n - The break between pages 400 and 401 is in the word \"complete\":\n   com|plete.\n\n - The break between pages 401 and 402 is in a unit which style\n   indicates should not be broken: \"heart?|--And.\"\n\n - The break between pages 402 and 403 is in the word \"sacrifices\":\n   sac|rifices.\n\n - On page 403, a lengthy quote is set in the original with an\n   opening quotation mark at the beginning of each line. It has\n   been transcribed conventionally, with one opening and one\n   closing quote. Change \"encreased\" to \"increased.\"\n\n - On page 406, insert right quotation mark after \"perfectly to keep\n   the commandments of God\" the first time the question from the\n   catechism is quoted. Also, change \"It is very extraordinary, says\n   he, that this sinless perfection . . .\" to \"It is very\n   extraordinary,\" says he, \"that this sinless perfection . . .\" to\n   remove the speaker's interjection from the quoted text.\n\n - On page 409, insert a comma into a list after \"losses.\"\n\n - On page 413, change \"letter of their's\" to \"letter of theirs.\"\n\n - The break between pages 417 and 418 is in the word \"dictates\":\n   dic|tates.\n\n - The break between pages 418 and 419 is in the word \"diffused\":\n   dif|fused.\n\n - On page 419, change \"things of Gods\" to \"things of God.\" The text\n   alludes to Genesis xlix. 3-4. Change \"Reuben is, unstable as water\n   thou shall not excel\" to \"Reuben is unstable as water, thou shalt\n   not excel\" (_move comma, shall -> shalt_).\n\n - The break between pages 419 and 420 is in the word \"pursuit\":\n   pur|suit.\n\n - On pages 421-2, there are two lengthy quotes that in the original\n   have an opening quotation mark at the beginning of each line. Each\n   was set conventionally, with one opening and one closing quotation\n   mark. Also, change \"I may, in the holy and righteous Providence of\n   God, should the Christian say, be left to fall into error and\n   delusion\" to \"I may, in the holy and righteous Providence of God,\"\n   should the Christian say, \"be left to fall into error and\n   delusion\" to remove the speaker's interjection from his advice.\n\n - On page 422-3, there is a lenghty footnote. From the first\n   paragraph, insert a period before the dash and remove left double\n   quotes after. In the second paragraph, insert double quotes around\n   the genius' statements, avoiding the asides. Remove right double\n   quotes from the end of the footnote.\n\n - On page 423, change \"false Christ's\" to \"false Christs.\"\n\n - In the footnote to Discourse XX, which is originally on page 422,\n   change \"desirous of seing . . .\" to \"desirous of seeing . . . .\"\n\n - On page 425, in the 2 Peter ii. 1 quotation, change \"bring up\n   themselves\" to \"bring upon themselves.\"\n\n - On page 430, in the 1 Corinthians xv. 58 quotation, change\n   \"steadfast and imoveable\" to \"stedfast and unmoveable\" to match\n   KJV.\n\n - On page 433, change \"Though I speak with the tongues of men and\n   angels\" to \"Though I speak with the tongues of men and of angels\"\n   to match the KJV text and change \"benificence\" to \"beneficence.\"\n\n - On page 435, there is a lengthy quote which in the original has\n   an opening quotation mark at the beginning of each line. It was\n   transcribed conventionally, with one opening and one closing\n   quotation mark.\n\n - On page 436, change \"And we may add Deism, if that may, with any\n   justice, he called a religion.\" to \"And we may add Deism, if that\n   may, with any justice, be called a religion.\" _(\"he\" to \"be\")_\n\n - On page 437, \"behold\" to \"beheld\" in the scripture quotation and\n   change \"ever published to the word\" to \"ever published to the\n   world.\" _(\"word\" to \"world\")_\n\n - On page 439, change \"unnatural and detestible vices\" to \"unnatural\n   and detestable vices.\" _(spelling of \"detestable\")_\n\n - The break between pages 439 and 440 is in the word \"childish\":\n   child|ish.\n\n - On page 441, insert an apostrophe into \"For argument's sake.\"\n\n - The break between pages 441 and 442 is in the word \"forgiven\":\n   for|given.\n\n - On page 442, put a period at the end of the sentence \"It teaches\n   us, also, the nature of this atonement.\"\n\n - On page 443, set the phrase \"says the Apostle Paul,\" in Roman type\n   because it is not part of the quotation of Galatians v. 24.\n\n - On page 445, change \"golden Censor\" to \"golden Censer.\"\n\n - On page 447, change \"preceeding\" to \"preceding.\"\n\n - The break between pages 448 and 449 is in the word \"rational\":\n   ra|tional.\n\n - On page 450, change \"reconcileable\" to \"reconcilable.\"\n\n - On page 452, change \"benificence\" to \"beneficence.\"\n\n - The break between pages 453 and 454 is in the word \"prescribed\":\n   pre|scribed.\n\n - On page 455, insert an apostrophe into \"in the mind's view.\"\n\n - On page 456, change \"dependant\" to \"dependent.\"\n\n - The break between pages 456 and 457 is in the word\n   \"encouragements\": encourage|ments.\n\n - On page 459, change \"extatic\" to \"ecstatic.\" Change \"Moreover you\n   would there learn, says he, the important lesson . . .\" to\n   \"Moreover you would there learn,\" says he, \"the important\n   lesson . . .\" to remove the speaker's interjection from the quoted\n   text.\n\n - On page 460, set the phrase \"to his disciples\" in Roman text\n   because it is not part of the quotation of John xvi. 33.\n\n - On page 461, change \"thing upon which it prays\" to \"preys\" and\n   \"fewel\" to \"fuel.\"\n\n - On page 468, in the quotation of Mark x. 17-22, change \"thou shall\n   have treasure\" to \"thou shalt have treasure.\" Change the comma\n   after \"follow me\" to a period. Change \"honour\" to \"honor\" twice to\n   match other uses in that paragraph.\n\n - The break between pages 468 and 469 is in the word \"private\":\n   pri|vate.\n\n - The break between pages 470 and 471 is in the word \"divine\":\n   di|vine.\n\n - On page 472, change \"condescention\" to \"condescension.\"\n\n - The break between pages 472 and 473 is in the word \"Father\":\n   Fa|ther.\n\n - On page 473, change \"condescention\" to \"condescension.\"\n\n - On page 476, after the \"If God have annexed\" sentence, change the\n   period to a question mark.\n\n - On page 477, change \"dissentions\" to \"dissensions.\"\n\n - The break between pages 478 and 479 is in the word \"happiness\":\n   hap|piness.\n\n - On page 479, in the list of virtues, change \"honestry\" to\n   \"honesty.\" Later, change \"persuits\" to \"pursuits.\"\n\n - On page 480, change \"benefitted\" to \"benefited.\"\n\n - On page 481, change \"recompenced\" to \"recompensed.\"\n\n - The break between pages 483 and 484 is in the word \"attention\":\n   at|tention.\n\n - The break between pages 484 and 485 is in the word \"merciful\":\n   mer|ciful.\n\n - On page 486, change \"our Lord himself, when he came to reveal his\n   Father's will, in forms us . . .\" to \". . . informs us . . . .\"\n\n - On page 487, change \"reclaim us from our evils ways\" to \"reclaim\n   us from our evil ways.\"\n\n - On page 488, change \"condescention\" to \"condescension.\"\n\n - On pages 490-1, there is a lengthy quote. In the original, there\n   is one opening quotation mark and one closing quotation mark, on\n   the following page. It was transcribed with an additional opening\n   quotation mark at the start of the new paragraph within the\n   quotation.","title":"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","tradition":"scripture-revelation","translated_text":null,"word_count":141797}