



Produced by John Hagerson and Mrs. Faith Ball




TRANSCRIBER'S NOTES.

This book contains twenty-four sermons delivered to what was likely a
Congregational church in Hartford, Connecticut, around 1795. Your
Transcriber, a Baptist layman, obtained access to the book 220 years
later and half a continent away, in the suburbs of Chicago, Illinois.

The dedication provides some information on the occasion for
publishing the book. However, the details of its production were not
presented. The source material may have been the minister's notes or
one or more of the congregants could have transcribed the messages as
they were delivered. At the print shop, it appears that the task of
setting and printing was completed over a number of days by a number
of different craftsmen, of varying skill and interest in the project.
On some pages, almost every line ends with a hyphen as one tried to
put as many words as possible on a page. On other pages, very few
words end with a hyphen and there is a bit more white space between
words. The orthography ("labor" vs. "labour") and capitalization
("Christian" vs. "christian") varies from page to page and may vary
within a given sentence.

The book includes spellings that the electronic spell checker flags
for correction. The Transcriber consulted the Oxford English
Dictionary and retained some spellings that were termed obsolete
because they may reflect the time when the book was published.
Changes to the original are documented in the Transcriber's Notes at
the foot of the document.

The Transcriber followed Project Gutenberg style guidance by removing
drop capitals and small cap text from the beginning of paragraphs.
The book includes many dashes. They have been standardized to either
one or two em-dash characters. In the original text, some of the
dashes are quite long.

Rev. Perkins refers repeatedly to the "Christian Religion." The
Transcriber prefers to refer to Christianity as a relationship with
Jesus Christ, rather than a religion. Over time, religion may
degenerate into ritual and tradition, and lose its relevance and
vitality.

Rev. Perkins speaks enthusiastically about the New Testament
ordinances, Baptism, and the Lord's Supper. While he does not provide
specific details, he evidently considered these practices to require
justification and defence, which he provides, at some length. He
interchanges the terms "sacrament" and "ordinance" as if they were
similar or equivalent. The word "sacrament" may give the impression
that participating in the act is a means of gaining merit or favor.
The word "ordinance" indicates that the act was instituted or
ordained by Christ who set a pattern or model for His worshippers to
follow.

When Rev. Perkins discusses baptism, he states that if a minister
performs the act, water is employed in some manner, and the proper
words are spoken, one is baptized. He discusses only in passing, the
death, burial, and resurrection symbolism that is reflected only in
full immersion baptism. See Romans 6:4 and Colossians 2:12.

The Bible tells us:

 - Everyone is a sinner. Romans 3:10-12, 23.
 - The penalty for sin is death (eternal separation from God).
   Romans 6:23a.
 - Our good deeds (works) do not save us. Isaiah 64:6.
 - Salvation is available as a free gift. Ephesians 2:8-9;
   Romans 6:23b.
 - Salvation is available to everyone who chooses to receive it.
   John 3:16.
 - Good works are the proper response of a grateful heart.
   Ephesians 2:10.
 - "Believe on the Lord Jesus Christ, and thou shalt be saved."
   Acts 16:31.
 - The Gospel in four verses: 1 Corinthians 15:1-4.



TWENTY-FOUR
DISCOURSES
ON SOME OF THE

Important and Interesting
TRUTHS, DUTIES, and INSTITUTIONS of
the GOSPEL,

AND THE GENERAL EXCELLENCY
OF THE
Christian Religion;

Calculated for the People of God of
EVERY COMMUNION,
PARTICULARLY FOR THE BENEFIT OF
PIOUS FAMILIES,
AND THE
INSTRUCTION OF ALL, IN THE THINGS WHICH
CONCERN THEIR SALVATION.

------------------
By NATHAN PERKINS, A. M.
Pastor of a Church of CHRIST in Hartford.
------------------

HARTFORD:
PRINTED BY HUDSON & GOODWIN.
==================
MDCCXCV.



_DEDICATION._

To the people of my Pastoral Charge--The following discourses are
most affectionately dedicated. I account it a happiness to contribute
to your establishment in the truth--to unfold to you the great
principles, duties, and Institutions of the Christian Religion--to
defend them against such as may rise up and deny them--and to lead
you and your children in the right way of the Lord.

I can bear you witness, that when these discourses were delivered,
you afforded an uncommon attention. You have been very solicitous to
have them made public, for your own instruction and benefit; and for
the use and benefit of your children, when you shall be gathered to
the great Congregation of the dead. They contain not the DISPUTED
PECULIARITIES of a party, but the grand principles and truths of our
common Christianity, held sacred by our CHURCHES in this Land, and by
THE WHOLE PROTESTANT CHRISTIAN WORLD, as appears clearly from all
THEIR PUBLIC CREEDS AND CONFESSIONS OF TRUTH.

They are published, as you will easily recollect, nearly word for
word, as they were delivered. _Particular reasons_ have induced me to
do this. In one discourse only is there a deviation from the original
form; _that_ on the Apostle's caution _Be not carried about with
divers and strange doctrines,_ or the danger of instability, and
pernicious tendency of error. What was merely local is omitted, but
the sentiments in substance are carefully retained.

Many learned and judicious Characters, both of the Clergy and Laity,
have urged to the publication of THESE DISCOURSES, as being
_peculiarly_ adapted to the day in which we live, and the state of
Religion in our nation: as _calculated_ for, and greatly _needed_ in
Christian Families; there being no such series of discourses to be
found in any Volume already published. The design of them is to
convince such as need conviction--to reclaim such as may be wandering
into error--to confirm the wavering--to console the Christian,--and
to exhibit to all; some of the important, essential practical
principles of pure and undefiled Religion.----It is only necessary to
add--My prayer to God is, that they may, by his divine blessing, be
the means of preventing the spread of error and irreligion, and of
reviving the decaying interest of piety and holiness, which can only
be revived and supported by a more strict and conscientious regard to
ALL DIVINE INSTITUTIONS.

                                                                 N. P.




THE CONTENTS.
=============

DISCOURSE I.

That man has no principle within himself, by whatever name it may be
called, which is adequate to all the purposes of his salvation, or a
sufficient guide in matters of faith and practice.

Ephes. ii. 12. _That at that time ye were without Christ, being
aliens from the Commonwealth of Israel, and strangers from the
Covenants of promise, having no hope, and without God in the world._


DISCOURSE II.

The subject continued.


DISCOURSE III.

The ways in which the holy scriptures are perverted by unlearned and
unstable men.

2. Peter, iii. 16, 17. _As also in all his Epistles, speaking in them
of these things, in which are some things hard to be understood,
which they that are unlearned and unstable wrest, as they do also the
other scriptures, unto their own destruction. Ye therefore, beloved
seeing ye know these things before, beware lest ye also being led
away with the error of the wicked, fall from your own stedfastness._


DISCOURSE IV.

Stated prayer a duty binding on all men.

Acts, ii. 21. _And it shall come to pass that whosoever shall call
upon the name of the Lord, shall be saved._


DISCOURSE V.

The duty of public worship, and its beneficial tendency.

Mat. iv. 10. _Then saith Jesus, get thee hence Satan, for it is
written thou shalt worship the Lord thy God, and him only shalt thou
serve._


DISCOURSE VI.

The subject continued.


DISCOURSE VII.

The subject concluded.


DISCOURSE VIII.

The Ordinance of the Lord's Supper, not a human invention, but a
divine institution.

Mat. xxvi. 26, to the 31. _And as they were eating, Jesus took bread,
and blessed it, and break it, and gave it to the disciples, and said
take, eat, this is my body.--And he took the cup and gave thanks, and
gave it to them, saying, drink ye all of it. For this is my blood of
the New Testament which is shed for many for the remission of sin.
But I say unto you, I will not drink henceforth of this fruit of the
vine, until that day, when I drink it new with you in my Father's
kingdom. And when they had sung an hymn, they went out into the Mount
of Olives._


DISCOURSE IX.

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

Mat. xxviii. And this part of the 19 verse.--_Baptising them in the
name of the Father, and of the Son, and of the holy Ghost._


DISCOURSE X.

The subject continued and finished.


DISCOURSE XI.

It is the will of the author of Christianity that, in the New
Testament dispensation, there should be particular Gospel Churches.

1. Thessalonians, i. 1. _Paul and Silvanus, and Timotheus, unto the
Church of the Thessalonians, which is in God the Father, and in the
Lord Jesus Christ; grace be unto you and peace from God our Father,
and the Lord Jesus Christ._


DISCOURSE XII.

The right way to understand the inspired writings.

Luke, xxiv. 45. _Then opened he their understanding, that they might
understand the scriptures._


DISCOURSE XIII.

The Gospel to be supported by those who enjoy it.

Gal. vi. 6. _Let him that is taught in the word, communicate unto him
that teachest in all good things._


DISCOURSE XIV.

The Apostles, infallible guides in Religion, being commissioned, and
immediately qualified, and inspired by the Redeemer.

2. Thessalonians, ii. 15. _Therefore, brethren, stand fast, and hold
the tradition which ye have been taught, whether by word, or our
Epistle._


DISCOURSE XV.

The first day of the week proved to be holy time, and set apart by
Christ, to be a weekly Sabbath to the end of the world.

Acts, xx. 7. _And upon the first day of the week when the disciples
came together to break bread, Paul preached unto them, ready to
depart on the morrow, and continued his speech until midnight._


DISCOURSE XVI.

The subject continued and concluded.


DISCOURSE XVII.

The parable of the Tares.

Mat. xiii. 24-31. _Another Parable put he forth unto them, saying,
the kingdom of heaven is likened unto a man which sowed good seed in
his field; but while men slept, his enemy came and sowed Tares among
the wheat, and went his way. But when the blade was sprung up, and
brought forth fruit, then appeared the Tares also. So the servants of
the householder, came, and said unto him, Sir, didst thou not sow
good seed in thy field, from whence then hath it Tares? And he said
unto them, an enemy hath done this. The servants said unto him, wilt
thou then that we go and gather them up? But he said, nay; lest
whilst ye gather up the Tares, ye root up also the wheat with them.
Let both grow together until the harvest: and in the time of the
harvest, I will say to the reapers; gather ye together first the
Tares, and bind them in bundles to burn them, but gather the wheat
into my barn._


DISCOURSE XVIII.

No immediate inspiration or miraculous teachings of the divine
spirit, since the canon of scripture was closed or since the
apostolic age.

1. Cor. xiii. 8. _Charity never faileth; but whether there be
prophecies they shall fail, whether there be tongues, they shall
cease; whether there be knowledge it shall vanish away._


DISCOURSE XIX.

Sinless perfection unattainable in this life.

1. John, i. 8. _If we say that we have no sin, we deceive ourselves
and the truth is not in us._


DISCOURSE XX.

The Apostle's caution to all Christians--_be not carried about with
divers and strange doctrines,_ or the danger of instability, and
pernicious tendency of error.

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


DISCOURSE XXI.

The general excellency of the Christian Religion.

1. Cor. xii. 31. _But covet earnestly the best gifts: yet shew I unto
you, a more excellent way._


DISCOURSE XXII.

The subject continued.


DISCOURSE XXIII.

The subject continued.


DISCOURSE XXIV.

The subject concluded.



DISCOURSE I.

That man has no principle within himself, by whatever name it may be
called, which is adequate to all the purposes of his Salvation, or a
sufficient guide in matters of faith and practice.

----------

EPHESIANS ii. 12.

_That at that time ye were without Christ, being aliens from the
Commonwealth of Israel, and strangers from the covenants of promise,
having no hope, and without God in the world._


These words describe the state of the Ephesian Christians, who,
before the glorious Gospel was preached among, and, through
efficacious grace, embraced by them, were Gentiles. Like other pagan
nations, they were professed Idolaters. They were worshippers, we are
told, of the great Goddess Diana. _But when they knew that he was a
Jew, all with one voice, about the space of two hours cried out,
Great is Diana of the Ephesians.--And when the town-clerk had
appeased the people, he said, ye men of Ephesus, what man is there
that knoweth not how that the city of the Ephesians is a worshipper
of the great Goddess Diana, and of the image which fell down from
Jupiter?_ But they were not further removed from the true knowledge
of the only right object of all religious homage and praise, or more
depraved in heart, than the heathen world, at large. _They were,_
says the Apostle, _dead in trespasses and sins._ This was their state
before renewing grace had quickened them, and made them alive to God
and virtue, to holiness and happiness. What is here affirmed of them,
no one will dispute, is equally applicable to, and equally true of
all mankind, in all ages and nations, before enlightened by a divine
revelation and sanctified by the power of divine grace. For all the
human race, throughout the world, are alike in this respect, as
destitute by nature of the principles of holiness. There is no
difference between Jew and Gentile--one and another. They are all,
before interested in a Redeemer and sprinkled with his precious
blood, without hope and without God in the world. They are _aliens
from the Commonwealth of Israel and strangers from the Covenants of
promise._ As long as they are without Christ, they have no part nor
lot in salvation. For without him, the great evangelical maxim is,
there is no salvation. His name is the only one given under heaven
among men, whereby we can attain to felicity, be pardoned as to our
sins, or justified as to our persons. No man can come to the father
without him. _Whosoever denieth the son, the same hath not the
father: but he that acknowlegeth the son, hath the Father also._--

What is intended, in the subsequent discourse, is to prove that the
world of mankind, merely by their own reason and wisdom, cannot
attain to a saving knowledge of God: or that man has no principle
within himself, antecedent to divine grace operating on the heart,
which is adequate to all the purposes of his salvation, by whatever
name it may be called.--

That we may do justice, as far as we are able, to this great and
important subject, we will attempt to show--

I. How far, the light of reason, without a celestial guide, can go,
in things of a religious and moral nature.----And--

II. Point out its insufficiency, in those respects, which are not
only very important, but altogether necessary.----

1. The first thing proposed, is to attempt to show how far the light
of reason, without a divine Revelation, can go, in things of a
religious and moral nature. If the state and character of mankind, in
regard to Religion, shall, in what may be now offered, be placed in a
new, or at least different light from what they are usually, when the
great and utter depravation of the human heart is intended to be
described, it is hoped it will not be less useful. Certainly an
attempt to investigate such a subject as is now before us is worthy
of particular attention. The proper study of mankind is man. Among
all the enquiries, in which the wise and reflecting have engaged,
that of discovering how far reason, of itself, without any
supernatural assistances, can carry us, in regard to the concerns of
our true and spiritual happiness, must be deemed one of the most
highly interesting.--

While mankind are without Christ, they are _aliens from the
Commonwealth of Israel and strangers to the Covenants of promise_;
they are strangers to all saving blessings, and have no interest in
them. They have no good grounds upon which to expect the favour of
the supreme being, the pardon of Sin in this, or happiness in another
world. If without hope, they are in a lost and perishing situation.
They have nothing within them, let it be called by whatever name it
may, which can ensure this eternal peace and salvation. To assert or
pretend that they have any principle of real holiness, however small
a spark it may be considered, is to assert that they have some hope
from what is with themselves,--Some ground to hope for life eternal:
then, this being the case, they are not aliens from the Commonwealth
of Israel or strangers from the Covenants of promise. For, if while
without Christ, they are all, without exception, aliens from the
Commonwealth of Israel and strangers from the Covenants of promise,
they must be _without hope,_ or in a lost and desperate state. To _be
aliens from the commonwealth of Israel and strangers from the
Covenants of promise_ is, according to the very meaning of the
expressions, and the opinion of expositors, to have no lot or part,
more or less, in any assignable degree, in the peculiar blessings and
spiritual privileges of God's own people and servants. Before renewed
by saving grace, all men, without one exception, are _without
Christ._ They are without hope. And to be without hope in and from
ourselves, is to be in a lost and desperate state in and of
ourselves. It is added, they are also, _without God in the world._
And to _be without God in the world,_ is to be without an interest in
his special favour--without a saving knowledge of him--and of course,
without any title to his kingdom when they shall be removed from time
into Eternity. To be _without Christ_ in _the world,_ is to have no
interest in the saving blessings of his Gospel and purchase. The
severest critic cannot charge me with having extended, beyond just
bounds, the meaning of the text.

This, then, is the real state of all mankind, wherever they may
dwell, or to whatever nation they may belong, or whatever notions to
the contrary, they may imbibe, while unsanctified by efficacious
grace, _aliens from the Commonwealth of Israel, strangers from the
covenants of promise, having no hope, and without God in the
world._--A more wretched and forlorn condition can hardly be
imagined. They are dead in trespasses and sins. They are destitute of
the principles of true holiness, or the power of spiritual
life.--Like the inanimate lifeless body--held in the sleep of death,
they are without any motions of spiritual life towards God or
heavenly glories.--If they had any measure or degree of a really holy
temper, or spiritual life, it would, we may fairly presume, never be
lost, or extinguished, but be preserved until the day of Christ, when
all will be rewarded according to their character and works.

Perhaps, no one doctrine is so much, and so often insisted upon, in
sacred Writ, as the perishing condition of sinners. And, there is no
one, most certainly, that has been so much denied, or that is so
humiliating. It directly militates against our natural pride, and
those high notions of our dignity, of which we are so apt to
boast.--A patient and candid hearing is therefore requested.----There
can be but two notions of our state before renewed by saving grace:
_one_ is that we have no really holy principle of spiritual life, in
any degree, however small; and the _other_ that we have. All the
various ideas and ways of representing our condition before
regeneration, which have been adopted by different writers or sects,
are resolvable into one, or the other of these. And, that the
scripture is most clear and abundant, in the proof, that we are
altogether destitute, as we are by nature, of the true principles of
holiness or of spiritual life, no one who impartially weighs what it
offers, can, it is conceived, call in question. No words are more
full than these, _aliens from the commonwealth of Israel, strangers
from the covenants of promise, having no hope and without God in the
world._

The reason why any reject altogether the Gospel, or reproach it as a
mere fiction, is because they believe that the light of natural
reason or conscience is entirely adequate to the purposes of
discovering our duty, in its full extent, and guiding us safe to
happiness.--And the reason, also, why others, who profess to believe
it, have swerved so far from its pure doctrines, is a disbelief of
the lost condition of man, or his being wholly under the power and
dominion of sin.--Though it be acknowledged, that the world of
mankind cannot, by mere natural reason and wisdom, attain to a true
and saving knowledge of God; yet it may be very useful to enquire how
far the light of nature can go.--And, we readily allow, that the
light of nature and common reason may teach us some things concerning
the being of God. That he doth exist, the whole universe is a clear
demonstration. Sun, moon and stars declare that the hand which made
them is divine. Every thing around us, and above us lead us to the
Creator. The dawning and dying light equally proclaim the divine
existence. Let a man but reason on the nature of cause and effect,
and he cannot withhold his assent from this proposition, there doth
exist some great intelligent cause of all things, both in the natural
and moral world. Indeed, after opening our eyes on the beauties of
Creation, it is an infinitely greater absurdity not to believe in the
divine existence, than not to believe our own. In reason's ear, all
nature from the highest to the lowest, cries aloud that there is a
God. _Because that which may be known of God, is manifest in them for
God hath shewed it unto them. For the invisible things of him from
the creation of the world are clearly seen, being understood by the
things that are made, even his eternal power and Godhead._--The
Psalmist hath a most lofty and sublime passage to the same effect:
_The heavens declare the glory of God; and the firmament sheweth his
handy work. Day unto day uttereth speech, and night unto night
sheweth knowledge. There is no speech nor language where their voice
is not heard. Their light is gone out through all the earth and their
words to the end of the world._ It seems impossible for any, in the
exercise of reason, to deny the being of a God; and of course, none
can have any valid excuse for refusing to admit this first principle
of all religion. The very frame of our bodies--the structure of the
human mind--the curious and exquisite formation of every animal or
insect cannot fail to convince us, that there doth exist an Almighty
Creator. _Every house is built by some man, but he that built all
things is God._ The worlds rolling on high--the wonderful
revolution--the grandeur,--the distance,--the size of the heavenly
bodies--the beautifully variegated canopy of heaven, which cannot but
please and astonish us, when we open our eyes to behold it, prove,
beyond all contradiction, that there is a God. The light of reason is
sufficient to teach us, then, the divine existence. Accordingly we
find that God never sent a messenger to declare or reveal this to us;
or would have a miracle wrought to establish it.--_And there is none
but the fool in his heart can say there is no God._ If any men
claiming to be philosophers have been found to be speculative
atheists, it is owing to their having perverted reason, by their
sophistical arguments, and metaphysical reveries. If barbarous
nations and tribes of men have been discovered, in remote parts of
the world, where it appeared that they had no idea, at all, of a
supreme being, it is to be ascribed not to the insufficiency of
nature's light, but to their stupid inattention to that light.

2. The light of reason is sufficient to give all mankind some
knowledge of _some_ of the attributes of the divine nature. The
heathen world may know from the things that are, the wisdom, power,
and goodness of the Deity. If natural reason can discover the being
of God, by its own researches, it can also, discover some of the
attributes of his being; such as his Almighty power, infinite wisdom
and boundless goodness. The very idea of a divine existence implies,
a glorious existence--a necessary and eternal existence. It seems to
be a clear dictate of reason that if he exist at all, he must exist,
in such a manner, as no other being doth or can, by an absolute
necessity of nature: that he must be omnipresent--or every where, at
one and the same time: be excluded from, and confined to no space.
Reason teaches that he inhabits the infinitude of space.--If he be
the first cause and Maker of all things, HE must be independent,
alsufficient and uncontroulable; he must be infinitely the greatest
of all beings. Plato, a heathen philosopher who uttered more wise and
just sayings about the nature of the Supreme Being than any one of
the antient sages, speaking of the divine omnipresence, or ubiquity
of the Godhead, says, he is, "a Circle whose centre is every where,
and whose circumference is no where." That he must be omniscient, or
possessed of infinite knowledge, is a necessary consequence of his
omnipresence.--And reason is likewise able to prove his Eternity. For
if he made all things, he must be before all, and above all,--that
is, he must be eternal. Hence we find the greatest Lights in the
pagan world, when they are speaking of their celestial Divinities,
use the epithets _eternal--immortal--omnipotent._ This is a full
proof that reason teaches man, if duly improved, that eternity,
almighty power, and wisdom were some of the perfections of God. And
the incomprehensibility of these attributes is no evidence that
reason does not discover them to be perfections of the divine
existence. Far exalted, indeed, above all finite comprehension is the
self-existent--necessarily
existent--independent--all-sufficient--omnipresent God. All nature is
but a temple made by him, and filled with his presence. Heaven is his
throne, and the earth his footstool. His power is infinite. Wherever
we turn our eyes, we cannot help beholding the displays of it. The
heavens declare its glory. All things, in Creation and Providence,
speak forth its greatness.--Enough may be seen, in the occurrences of
human life, to satisfy all men, even where the light of the Gospel
has never shined, that the Deity bears long with his creatures; and
that he rules, in his divine greatness and majesty, among the
nations. They cannot, if they only exercise, in a proper manner their
rational faculties, but know, that he is their preserver, and the
benefactor of the world, who dispenses his favors, with a liberal
hand, to all men. Accordingly the Apostle Paul, when the Priests of
Jupiter, at the City of Lystra, would have done sacrifice, or paid
divine honours to him and Barnabas, as DIVINITIES, supposing that the
Gods were come down in the likeness of men, bid them desist, and told
them who alone was the PROPER OBJECT of religious homage; and, that,
in the course of his Providence, he had given sufficient tokens of
his preserving care and bounty: saying, _Sirs, why do you do these
things? We also are men of like passions with you, and preach unto
you that ye should turn from these vanities unto the living God which
made heaven, and earth, and the Sea, and all things that are therein.
Who in times past suffered all nations to walk in their own ways.
Nevertheless he left not himself without a witness, in that he did
good, and gave us rain from heaven and fruitful seasons, filling our
hearts with food and gladness._

3. The light of reason, and conscience, which last, all mankind have,
and which, also, is essential to moral agency and accountableness to
God, farther teaches all men that _worship_ and _obedience_ are due
from the Creature to the Creator. Every rational creature, throughout
all worlds, is indispensably bound by the very laws of his existence,
to pay reverence and honour, worship and fear, gratitude and
obedience to the author of the Universe. If reason can only once
discover that there doth exist an almighty, first, intelligent Cause
of all things--and that he is possessed of such attributes as wisdom,
goodness, omnipresence and omniscience, its voice will call all men
to pay divine honours to this great, eternal, almighty Being. It will
inform us, that such perfections as inhere in his nature, necessarily
claim from all men, homage and submission. Had we no divine
revelation, or suppose God never gave one to man, at all, but had
left him to the mere light of his own mind to find out the paths of
duty and of felicity, we should be indispensably obliged to pay honor
and homage to the ruler of the world. If we can prove that he made
us, and is the Creator of all things, we can, also, prove that we
ought to fear, reverence and worship him. That the Maker of the
world, the Father of our spirits and former of our bodies, deserves
our grateful acknowledgements and devout adorations, is one of the
most obvious dictates of reason. Before we can deny this, we must
have perverted our reason, or shut our eyes upon a very plain truth.
We can prove, from reason, the obligation to pay divine honours to
God, as clearly as we can the duty of justice between man and
man--the offices of humanity--and kindness--or any part of morality.
And, by similar arguments. Our obligations to moral Virtue--to do
justly and love mercy, to speak the truth and to relieve distress,
result from the relation we stand in, towards each other. Man bears
such a relation to man that he is bound to be just, faithful,
tender-hearted:--to mitigate the grief which he beholds, if in his
power, and to advance the welfare of society. We are all brethren. We
had our beings from one divine Author. We participate in the same
common nature. We are exposed to the same calamities, and are
Candidates for an endless existence, beyond the grave. We are,
therefore, bound, by our very make and station, in the universe of
the Almighty, to certain moral duties to each other. These moral
duties cannot be omitted or violated without high criminality. Our
obligations to pay divine homage to God, in the same manner, result
from the relations in which we, as rational Creatures, stand, towards
him, the greatest and best of all beings. He is our Creator--our
Preserver--our Benefactor. He is the sovereign Lord, legislator,
all-wise disposer, and proprietor of the world. _The earth is the
Lord's and the fulness thereof, the world and they that dwell
therein._ As HE bears such relations, reason, by its own exertions,
without any foreign assistance, teaches all men to revere--to trust
in--and to pay divine worship to him. To render unto God the things
that belong to him, is as much an exercise of justice, as to render
unto man the things that belong to him. A system of morals which
excludes the worship of the Deity, or the duties which we owe him, is
as essentially defective and as repugnant to reason, as if it
excluded all the duties of the social life, or which man owes to
man.--Agreeably to this, we find all the pagan world, who admitted
the being of a God, paying divine honours, of some kind, to their
fancied Divinities. Their mistaking in the OBJECT of worship and the
MANNER, does not weaken the force of the argument. It only proves the
absolute need of a divine Revelation to instruct us, in the alone
proper object of all religious adoration and praise, the one living
and true God, and the manner in which we may acceptably serve him.
Almost all the writers of pagan antiquity, who have come down to us,
and have not been buried in the rubbish of time, in some part of
their writings, either speak of, or recommend worship of their
Gods--or the divinities acknowledged, in the respective Countries
where they lived. This all know who have read them. I shall mention
but one particular instance, and that is of a Prince famed for his
greatness and amiable virtues; Xenophon informs us, that what Cyrus
the _great_ preferred before all other things was the worship of the
Gods. Upon this, therefore, he thought himself obliged to bestow his
first and principal care. He began by establishing a number of Magi,
to sing daily a morning service of praise to the honour of the Gods,
and to offer sacrifices, which was daily practised among the Persians
to succeeding ages.--

That natural reason, or the very nature of things, points out the
obligations of divine homage, is plain from the appeal made by the
supreme Being, in the following words; _a son honoureth his father,
and a servant his master, If then I be a Father, where is mine
honour? And if I be a Master, where is my fear? saith the Lord of
hosts._--The anxious enquiry of the awakened conscience is,
_wherewith shall I come before the Lord, and bow myself before the
high God? Shall I come before him with burnt offerings, with calves
of a year old? Will the Lord be pleased with thousands of rams, or
with ten thousands of rivers of oyl? Shall I give my first born for
my transgression, the fruit of my body for the sin of my soul?_ The
solicitude is not whether the rational creature ought to worship and
serve the Deity; but how he is acceptably to worship and serve him;
in what manner he will be worshipped. And, here, as will be soon
proved, natural reason fails us. It cannot teach us the way, in which
we are to worship and serve God.

4. The light of reason and the conscience of mankind, moreover, give
_some_ faint and glimmering prospect of a future state. Conscience
and reason are different faculties and powers. Conscience is that
moral reflecting power in the soul, that respects right and wrong,
good and evil; or it is the moral sense; or a sense of right and
wrong. That all mankind have this sense, unless by a long course of
sinning and perverse reasoning, they have stupified it, no one ever
did deny, or dispute; or can dispute, when he either inspects the
operations of his own mind, or recollects that Christ is represented
as the _true Light, that lighteth every man that cometh into the
world._ He, as the Creator, has given to every man the light of
reason and conscience; otherwise man could not be a moral agent, or
accountable creature, any more than the brutal world. And, that the
heathen have this light of Conscience, the Apostle to the Romans
expressly declares. _And when the Gentiles which have not the law, do
by nature the things contained in the law, these having not the law,
are a law unto themselves, which shew the works of the law written in
their hearts, their Conscience also bearing witness, and their
thoughts mean while accusing or else excusing one another._ All men
have, and must have a Conscience; a sense of right and wrong in moral
things; an accuser when they do evil, and an excuser when they do
well.--_If thou do well, shalt thou not be accepted? Who is he that
will harm you, if ye be followers of that which is good?_ Now this
Conscience points out an hereafter to man. There is some thing in the
Soul that always looks forward to another state of existence, and
upward to a superior power, conscious of his avenging arm when we do
evil, knowingly and habitually--feeling that all its exercises and
most secret movements are open to an omniscient eye. That there will
be an hereafter, a world of retribution is the voice of nature.--

The light of reason, or the knowledge, which we may attain by the
exercise of our reasoning faculties, gives all men some feeble and
distant glimmerings of another life, after this, where the good will
be rewarded, and the wicked punished. Man seems to wish to exist
longer, and still longer. He cherishes the fond desire of
immortality. He shrinks back from the bare thought of annihilation.
NOT TO BE is an idea indescribably painful. But, without a divine
revelation, reason only, as it were, casts a wishful glance over into
another world.--It is matter of fact, that the wisest and best among
the learned Greeks and Romans rather hoped, than believed, that there
will be a future state--Cicero, the prince of Roman Eloquence, who
was at once an orator, a moralist, a philosopher, and theologian, in
one of his learned works, sums up all that the most celebrated
philosophers of his own time, and earlier days, had said or written
on the grand subject of the immortality of the soul. He, in a lengthy
dialogue, ingeniously exhibits all that the philosophers had said
for, or against it. And, he closes all, with this remarkable saying,
"that he rather hoped than believed, that there was another state of
being after this."--Reason, then, only conjectures about an Eternity.
But the immortality of the soul is necessary to all religion. To talk
of religion, if we be not to exist hereafter--if we be to fall into
nothing at death, and shall sleep eternally in the grave, is the
greatest absurdity.--Reason, then, leaves us much in the dark, on a
point so important, as that of a future state. What folly and
madness, then, to prefer the boasted oracles of reason to the clear
light of divine revelation!--We stand in perishing need of a safer
guide, in our voyage through this tempestuous Sea of life. And to
refuse a perfect directory, the Chart of life, is like the mad
seaman, who should venture to traverse the wide extended ocean
without a Compass by which to steer his course. While making our
voyage through life, we do not sail on a pacific Ocean. We need all
the help therefore we can procure. And happy, if we may but reach the
haven of eternal rest! In our enquiries on this subject, whether
there be any principle in man, by whatever name it may be called,
which is adequate to all the purposes of his salvation, or a
sufficient guide in matters of faith and practice, we will give all
the credit to the reason and conscience of mankind, which can be
given, consistently with fact, and the page of history. The light of
reason can no further go, than I have conceded, it is apprehended.
And, that it _did_ no further go, in matters of religion, among the
most learned and civilized heathen nations, I appeal to all, who have
ever read their history. What the light of reason is able to do, on
MORAL SUBJECTS, will be stated, in the progress of our argument, in
its proper place.--

We proceed--as was proposed--

II. To point out the insufficiency of reason, in things of a moral
and religious nature, in those respects, which are not only
important, but necessary.--And, here it will appear that mankind,
while _without Christ, are without hope and without God in the
world,_ with an evidence, I trust, convincing to every candid and
honest enquirer after truth and duty.--And,

1. The light of nature and highest wisdom of mankind, cannot attain
to such a clear knowledge of God as is necessary to salvation. What
God is, and who they are that have true conformity to, and communion
with him, are questions of the greatest importance in Religion. And,
they are questions which have been as little understood, and perhaps
as much misapprehended, by mankind, in general, as almost any which
have been discussed. Though, as St. Paul observes, the invisible
things of God be clearly displayed by, and to be understood from the
visible Creation, so that those are without excuse, who have not the
knowledge of God from the light of nature alone, yet the heathen,
after all their laborious researches, have not obtained this
knowledge. Upon a fair trial of human reason, in matters of religion,
under the greatest improvements of natural and moral philosophy, _the
world by wisdom knew not God._ So far from it, that the most learned
nations, and the greatest adepts in the sublime mysteries of
divinity, in the pagan world, have been so _vain in their
imaginations,_ as we are told and _their foolish hearts_ were _so
darkened,_ that they have represented and worshipped, the glorious
incorruptible God, by images made like to corruptible man, and to the
meanest and most despicable creatures, in the animal kingdom. They
have attributed to what they worshipped as God, all the weaknesses
and vices of fallen and depraved
man--PRIDE--ENVY--CRUELTY--REVENGE--and, even, INTEMPERANCE, and
LEWDNESS.

Not only among the heathen, but even in the most enlightened parts of
the christian world, there ever have been, and still are, in many,
very gross misapprehensions concerning the divine character, as well
as concerning the nature of true religion.--How grossly ignorant the
most enlightened of the heathen were with regard to God, and how much
they were plunged into strange and absurd idolatries and pollutions,
we read, in the following passage of inspired truth. _Professing
themselves wise, they became fools, and exchanged the glory of the
incorruptible God into an image made like to corruptible man, and
birds, and four-footed beasts and creeping things._ Not only the
common people, the vulgar, but their wisest men--their orators,
philosophers, and legislators did this.--They were even worse, than
the vulgar. Does this look like reason's being a sufficient guide in
matters of religion, or man's having any principle within him by
whatever name it may be called, which is able to lead him to the
saving knowledge of God? In order to know God, so as to be saved, we
must know him as he is; the one only living and true God. None but he
himself can tell us what he is. This he hath most plainly done in his
holy word. The scriptures, which were spoken and penned by the
special influence and inspiration of the holy Ghost, declare to us
WHAT and WHO God is. We only know him, in a saving manner, when we
know him, as glorious in holiness, wonderful in works, and fearful in
praises:--as the greatest, the wisest and best of all beings;--as a
sin-hating, and, at the same time, sin-pardoning God;--as infinitely
gracious and merciful. We must see him as infinitely excellent and
transcendantly glorious, as infinitely amiable and worthy of all
possible praise and adoration. He is goodness and benevolence itself.
He is possessed of all natural and moral perfections.--_And, Jesus
said, why callest thou me good? there is none good, but one that is
God._ He is a being of impartial, universal and infinite benevolence.
Reason cannot tell us what the true moral character of God is.--This
revelation alone teaches us. And we cannot be happy with, unless we
know the true God--and how he will be worshipped--how he can, and
will accept of us--how we may live to his divine approbation. The
light of reason cannot lead us into this true and saving knowledge of
God. It is above all that reason ever did, or can do. Says Paul to
the learned Athenian philosophers and judges--_for as I passed by,
and beheld your devotions, I found an Altar with this inscription TO
THE UNKNOWN GOD, him therefore whom ye ignorantly worship declare I
unto you_. Christ, as the great teacher come from God, alone gives us
the saving knowledge of the supreme Jehovah. _Whosoever denieth the
son, the same hath not the father: All things,_ says he, _are
delivered unto me of my father; and no man knoweth the son but the
father, neither knoweth any man the father, save the son, and he to
whomsoever the son will reveal him._ The gospel or christianity alone
gives us a saving knowledge of the only one living and true God.--The
divine character is to be known only from a divine revelation. If it
could be discovered without a divine revelation, or by the highest
efforts of reason--how could a divine revelation be absolutely
necessary?--The essential glories therefore, and perfections of the
Deity cannot be discovered by natural reason:--those glories and
perfections which make him what he is, or constitute his infinite
moral amiableness and transcendant excellence, and worthiness to
receive from all intelligent creatures all the services, which they
are capable of rendering unto him. He is light, all beauty and glory,
and in him is no darkness at all. But the human mind is darkened by
sin. The depravity of the heart brings on blindness of mind to the
spiritual beauty and glory of the divine character.--_Having the
understanding darkened, being alienated from the life of God, through
the ignorance that is in them, because of the blindness of their
hearts._ What absurd and essentially erroneous apprehensions of the
nature and perfections of the God of Israel had the Syrians, in the
following proposal of theirs! _And the servants of the king of Syria
said unto him, their Gods, are the Gods of the hills; therefore were
they stronger than we: but let us fight against them in the plain and
surely we shall be stronger than they._ These heathen knew as much
about the true God, as heathen in general. They supposed the God of
Israel was only a local and tutelary divinity, who had taken the
people of Israel under his peculiar patronage. But the Jehovah of the
Jews was altogether different from any of the Idol-gods of the
Gentiles.--And he must, by his own revelation, inform us of his real
character and essential moral glories.

2. Our rational powers and conscience, under the highest cultivation,
unassisted by a divine revelation, cannot inform us what _kind_ of
worship and obedience is to be paid to the true God. One of the
disciples of Socrates, that great light of the pagan world, desired
information from his Master concerning some difficulties attending
prayer; and above all, particular requests made to God, which have
proved injurious to the petitioners when granted. The philosopher
owned himself utterly unable to satisfy the disciple upon this head,
and concludes with these remarkable words, "We must continue in our
ignorance, till it shall please God to send a person into the world
to give us full information concerning our duty." The light of mere
reason, as proved in another part of this discourse, teaches all men,
over the whole face of the globe, provided they duly hearkened to it,
and cultivated it, that they ought to honour and worship the divine
Being. But it cannot tell _what sort_ of homage he will accept, or
how we are to worship him. He alone can satisfy us, on this most
material point--a point of supreme importance. He must tell us, in
what way, we are to pay divine honours to his glorious Majesty. He
dwells not in temples made with hands, neither is worshipped by men's
hands as though he needed any thing from us. For he can neither be
inriched by our services, nor impoverished by the want of them.--With
regard to the worship of the heathen, St. Paul has these remarkable
words; _Because that when they knew God, they glorified him not as
God, neither were thankful, but became vain in their imaginations,
and their foolish heart was darkened._ All their rites and forms of
worship were absurd, unworthy of the divine nature, and disgraceful
to ours. It may be proper here, to mention some striking instances of
strange and cruel methods of worship, as a specimen of man's natural
ignorance of the _right_ way of honouring and serving God. The Idol
Baal, in scripture mentioned so often, was worshipped by acts of
cruelty, which the sottish worshippers inflicted upon themselves. So
desirous of ease are mankind, and so averse to pain that we should
rationally conclude, that no methods of tormenting themselves could
be introduced into their religious worship of their Idols. But the
deluded Idolaters, in paying their homage to Baal, cut and wounded
their own flesh--gashed and mangled themselves to please their Idol.
_And they cried aloud, and cut themselves, AFTER THEIR MANNER, with
knives and lancets till the blood gushed out upon them._--The Idol
Moloch was worshipped by acts of the strangest and most unnatural
cruelty.--Parents sacrificed their children to this Idol; and, it has
been very common for parents to appease the anger of their fancied
Gods, by sacrificing their tender offspring.--How contrary to
reason--to nature! The image of Moloch was made of brass, in a
hideous shape, and het red hot; and the devoted victim--the innocent
child was brought by its own parents, and thrown naked into this
burning brass, and burnt to death,--and no regard paid to its piteous
cries. The Carthaginians were wont, as we are told in history, to
sacrifice their children, when public calamities visited their state,
to placate the resentments of their gods. And, their custom was to
select, out of all, the fairest and most promising--such as were best
beloved, and to offer them up in sacrifice: _to give up the fruit of
the body for the sin of the soul._ Many nations have, and do to this
day, worship their Idols, by acts of extreme cruelty--by consuming
themselves in the fire. Modes of worship have been adopted, which are
contrary to all the tender affections of human nature. And, no
nation, people, or tribe ever yet could be found, in all the world,
by voyages or travels, that ever had any rational or decent rites of
worship, where the gospel never shined, whether in Europe, Asia,
Africa or America. The most civilized and learned heathen nations
were as absurd--as extravagant--as ridiculous, in their idolatries,
as the rude and savage. And it is confidently affirmed by some modern
travellers, that many tribes of men, in the interior parts of
extensive countries, have no word in their language, for either a
God, or any worship. Whether this be so or not, we cannot absolutely
determine:--it rests upon the credibility of the reporters. What can,
therefore, be more contrary to fact, than to pretend that man has any
principle in himself, which can be a safe guide in matters of
Religion?



DISCOURSE II.

----------

That man has no principle within himself, by whatever name it may be
called, which is adequate to all the purposes of his salvation, or a
sufficient guide in matters of faith and practice.

EPHESIANS ii. 12.

_That at that time ye were without Christ, being aliens from the
Commonwealth of Israel, and strangers from the Covenants of promise,
having no hope, and without God in the world._

The true character and state of mankind before savingly interested in
the gospel are not generally acknowledged, or believed, in the world,
to this day. Many thousand years have they had, to find out their own
state and Character in respect to their Maker and things of a moral
and religious nature; and they are now, as much as ever, divided in
opinion, and are as far from an union of sentiment, on so important,
and one would imagine, plain a point. An impartial inspection into
the human heart and extensive view of the history of the world and
moral things, we should conceive, would bring them all to one and the
same conclusion, and to an exact uniformity of opinion concerning the
state and character of mankind.

Whether man be fallen or not, is now, in reality, the dispute. Such
as reject with scorn, all idea of a revealed Religion as an
impossibility in its own nature, (and some are absurd enough to
reject it on this ground) affirm that the light of reason is entirely
sufficient for all the purposes of discovering to us, the whole of
our duty as rational creatures and to ensure infallibly our happiness
here and hereafter; if there be an hereafter. These say that we are
now just as we always were: that man never fell or apostatized from
his Maker; of course, that he is under no worse circumstances, nor
labours under any evils, under which he did not labour when he came
forth from the hands of creative wisdom, goodness, and power. And,
therefore, that he has an INWARD LIGHT sufficient for all the
purposes of his salvation--a sufficient guide in all things of a
moral and religious nature. The consequence is, that a divine
revelation is wholly unnecessary. If wholly unnecessary, we may be
certain, that a wise and good Being, who perfectly knows all things,
would not vouchsafe to give one.--For he does nothing in vain.--

Others, who admit a divine Revelation, believe that man is not so
fallen from God, but that he has a degree, though small, of real
moral goodness or holiness, which being duly nourished and attended
to, will issue in life eternal. But the Apostle, in the words now
read, says that all men are, before the Gospel be preached unto and
embraced by them, _without hope and without God in the world._--And,
what was intended, in discoursing upon those words, was to prove that
mankind, merely, by their own reason and wisdom, cannot attain to a
saving knowledge of God, or, in themselves, are in a helpless and
hopeless state--Two things were proposed to be largely considered,

I. How far the light of reason, unassisted, can go in the things of a
religious and moral nature.--

II. And, to point out its insufficiency, in these respects, which are
not only very important, but altogether necessary.----

The first of these has already been discussed.--And we entered, in
the preceding discourse, upon the second--and illustrated the
insufficiency of the mere light of reason.--1st. In regard to the
essential glories and excellencies of the divine nature and
character--and 2nd. in regard to the right way of worshipping and
serving God.

We now pass--to observe----

3. The light of mere reason, or conscience of mankind is wholly
insufficient to discover to us _whether God will accept_ of us, at
all; and if he will, _upon what terms._ It can tell us that he is the
Maker of all things, the Preserver of all things, the governor of all
things; but can give us no instruction upon what terms he will
receive us into his favour and friendship, or whether he will do it,
at all. When we ponder deep on moral and religious subjects, we
cannot be but conscious of many imperfections and Sins. We feel that
there is a power on high whom we have offended. We dread his anger.
When another world is seriously contemplated, we dare not appear in
it without some firm hope. An invisible God--an incensed Judge is an
alarming thought. The anxious enquiry is wherewith shall we come
before him--and bow ourselves before a holy and pure God? Mere reason
cannot satisfy the enquiry. It knows not how we may come before him,
or with what sacrifices he will be pleased. Being truly humbled and
deeply grieved for our offences seems the most natural way of hoping
for pardon and acceptance. But, whether a holy and righteous
sovereign, on our repentance, can forgive us consistently with his
glories, or the safety of his Universe, reason cannot inform us. To
cast ourselves upon his infinite clemency is what reason would
advise. But, whether this would be safe or not, is a grand
uncertainty. Without a revelation, therefore, we do not know whether
we may be pardoned--or if we may, how it may be consistently done; or
how we may be recovered from the evils, which all men feel, and of
which the world is full. Reason can see the disease, under which all
men labour, but can prescribe no method of cure. All the wise men of
the heathen world for thousands of years together, have tried to
discover a method of escape from the evils, which all felt, and of
which they justly complained. But all in vain.--An infinitely wise
God gave human nature a fair trial--all advantages--and time long
enough to satisfy all reasonable men, how far it could go. Look round
the world, at this day, and what success has boasted and almost
idolized reason had in things of a moral and religious concern, among
pagan nations?--Look back on past ages, and where alas! is the
man--or the body of men that have found reason a sufficient guide?
Even, in the countries blessed with the Gospel, what delusion, what
Error, what superstition!--Without a divine Revelation all is
darkness, in a moral view:--all is helpless and hopeless:--there is
no pardon:--there is no salvation. Reason could never show one sin
forgiven or lead a step beyond the grave--or have any idea of the
resurrection of the body.

All mankind are, therefore, in themselves, without hope and without
God in the world. Under all the pressures of adversity, or dismal
pains and calamities of life, separate from revealed Religion, there
is no relief for them. All would be darkness,--mystery--and despair.
They could not conjecture for what the world was made--for what it is
preserved--why there were made rational creatures--What design is
aimed at, in the government of the world--or what the real and true
character of the Maker of it is--or what will be the end of the whole.

4. The reason and conscience of mankind do not _clearly_ discover a
future state, nor place before them rewards and motives sufficiently
strong and powerful to induce them, amid the attractions, temptations
and vanities of this world, to act with a wise reference to another.

Conscience is God's monitor, reprover or counsellor within the soul.
In many important cases, it dictates what ought to be done, and what
ought not to be done in regards to our behaviour towards our fellow
men, and towards ourselves as connected in society. It shows us
plainly what moral ties, in a multitude of instances, which cannot
now be enumerated, bind us. When we do wrong, it punishes us by
severe remonstrances and upbraidings. When we do well, it testifies
in our behalf, and administers rich consolation by self-approving
reflections. It, consequently, serves as a natural law to all men. It
is the Deity's law written or imprinted on all minds. From its
present severe reproofs for vicious, and pleasing joys, for virtuous
and upright conduct, we may gather, fairly, that there will be a
future reckoning--a day of judgment--a world to come--a place to
remunerate the just, and to inflict punishments on the incorrigible.
At least, we may conclude all this to be highly probable. Conscience,
then, points us to a future state as a probability. Accordingly the
most, though not all of heathen nations and tribes have had some
faint and confused idea of another life after death. Some wavering
belief of it. They conjectured that there might be, or would be a
future existence. The rational and sober livers among them hoped
there would be another life. But no nation, not favoured with
revealed light, ever entertained any tolerably consistent or rational
notions of it, either of the rewards to be conferred upon the good,
or the evils to be endured by the wicked.--With their Poets and
Orators all was fable and fiction. They described, with much ornament
of language, their ELYSIAN FIELDS--and represented, in a terrifying
manner, their FURIES.--

Few, indeed, if any, had a just idea that one holy, righteous and
good Being made and presided over the whole universe. Some have
doubted whether ever one of the heathen philosophers really believed,
unless he had seen the Old or New Testament, the unity of the
Godhead. Socrates is represented by some as dying a Martyr to this
belief--but, in his last moments, he ordered sacrifice to be offered
to the idol-gods of his country--thereby giving his dying testimony
to polytheism. However this may be, it is certain to a demonstration
that the heathen have universally been polytheists or have admitted a
plurality of Gods. They had their great and their household or
domestic divinities--their terrestrial and celestial divinities, more
than thirty thousand in all. Almost every thing in nature, as well as
the sun, moon and stars, was worshipped--such as groves of trees,
fountains of water, rivers, various plants and insects. _As
concerning, therefore the eating of those things that are offered in
sacrifices to Idols, we know that an Idol is nothing in the world,
and that there is none other God but one. For though there be that
are called Gods whether in heaven or in earth (as there be Gods many
and Lords many) but to us there is but one God the father of whom are
all things and we by him._

The right way to know what reason can do, in things moral and
religious, is to see what it actually hath done, in past ages, among
the most learned and polished nations. They had great men--learned
men--philosophers--poets--statesmen--and orators: especially the
Romans and Greeks. They were opulent, and had many schools of wise
men. These cultivated science, and spared no pains in their
researches, to discover truth. They did all that reason could do,
when learning is most liberally encouraged and happily flourishes, as
to a discovery of a future world--and what rewards await the
virtuous, and what punishments will be the portion of the wicked.
After all, their notions were ridiculous, childish, self-repugnant,
and contradictory.

It is true, they had some judicious, weighty, moral, sayings; for in
this argument, I would allow them as much as can be allowed them,
consistently with fact. But no system of heathen morals proposed any
thing, as motives drawn from another world of any force to induce
people to act with any due reverence to it--or to prepare for a happy
immortality. Reason, consequently, doth not, properly speaking, look
into another world. It merely conjectures about it.--The Gospel, or a
divine revelation only fully discloses an Eternity to man.--It lays
before him Immortality: an Immortality of blessedness, when life is
no more, if it have been improved in a pious and virtuous manner.--It
denounces on the wicked everlasting misery. _But is now made manifest
by the appearing of our Saviour Jesus Christ, who hath abolished
death, and hath brought life and immortality to light through the
Gospel._-----We can now look through all the wastes and glooms of
death and the grave to a resurrection of the body--to a
judgment-seat--to an endless existence after death--to eternal
rewards for the pious--and everlasting woe to the despisers of God
and Virtue. By the Gospel, therefore, we have hope, pleasing
enrapturing hope--we have light, like the glorious luminary of the
sky in his meridian altitude--we have life, spiritual and divine--we
have the saving knowledge of God--we have a fulness of felicity
opened before us, and promised to us, upon our repentance, faith, and
new obedience.

5. Reason and conscience are unable to renew and change our hard
hearts, or to give us a true and real light of the excellency of
spiritual and divine things. To subdue the obduracy of the heart, to
slay the enmity there is in us against the law, character, and
perfections of God, is beyond all that reason and conscience can
effect. The powers of reason can tell us of our dark, blinded corrupt
state. Men of science and liberal enquiry, in all ages, and among all
people, have seen, confessed, and bewailed the imperfections and
frailties, the infirmities and exceeding depravation of human nature;
like a magnificent pile of buildings in ruin--or a fertile and
luxuriant soil overrun with noxious plants. It was impossible for
candid and inquisitive men among heathen tribes not to have
discovered the perverseness and vices of human nature, in general,
they are so plain; though they called some things Virtues which were
not--and some things Vices which were not. But reason never could
suggest, or give a hint of any plan of restoration to a right temper
or a holy and innocent condition. There is nothing--no principle in
man--no light--or quality that can sanctify, purify, and regenerate
the soul. But an inward renovation is absolutely necessary to moral
happiness, to become like God, to be either conformed to his
perfections, or fitted to enjoy his presence in heaven. The wisest
and best heathen confessed it was not in man to heal the moral
disorders of his nature, or to rectify the temper, so great was its
obliquity; and affirmed that a superior power was needed to effect
this, and to make us meet to enjoy forever the favour and friendship
of the Creator of the Universe. They felt that a revelation was
_necessary_ to lead and direct men how to live, so as to be hereafter
blessed, and never once thought of disputing the possibility of such
a thing. And nothing, in that Revelation which we enjoy, is plainer
than the doctrine of efficacious grace, or more insisted upon than
the need of a divine power to sanctify, purify, and change our
disordered and depraved nature. Divine influence is essentially
requisite, to renew us and to implant within the soul the principle
of holiness. _Because the carnal mind is enmity against God: for it
is not subject to the law of God, neither indeed can be.--But the
natural man receiveth not the things of the spirit of God: for they
are foolishness unto him; neither can he know them for they are
spiritually discerned.--No man can come unto me, except the father,
which hath sent me, draw him; and I will raise him up at the last
day.--Not that we are of ourselves sufficient to think any thing as
of ourselves, but our sufficiency is of God.--Paul may plant and
Apollos water, but it is God that giveth the increase.--Yea they have
chosen their own ways, and their soul delighteth in their
abominations._

Men do not chuse piety and virtue from any principle within
themselves. They chuse their own evil practices which lead to ruin.
They actually hate God and holiness, truth and religion, or their
conduct would not be such as we see it is, when we carefully examine
it. They are not willing to be, and to do, as they ought. They will
not, though urged by the weight of the most powerful arguments and
all the ardor of importunity, live up to the light which they have;
or wisely and diligently improve the talents with which they are
entrusted. They hide, like the slothful servant, their talent in a
napkin. They have no disposition to improve it. They resemble the
prodigal son, in the parable, wasting their substance in riotous
living. All men have a propensity to wander from the truth. They do
not, and never did, duly and faithfully, improve the light of reason,
or those notices of God--of virtue--of the moral law which they had,
or now have. All, of course, who shall finally perish, will be
self-condemned. They will never have it in their power to say that
their Maker has been, either unjust or hard with them; or to reply as
the slothful servant did, _Lord I know thee that thou art an hard
man, reaping where thou hast not sown, and gathering where thou hast
not strawed. And I was afraid, and went and hid thy talent in the
earth; lo! there thou hast that is thine._

_In the sixth and last place,_ reason and conscience are insufficient
to give us a full and complete system of morality, or moral truths.
Let the system of morality taught and believed by the best and wisest
of heathen nations, be candidly examined and critically inspected,
and it will appear a maimed and imperfect, a broken and defective
system. They had endless contentions about what they termed the CHIEF
GOOD, that is, the real duty and happiness of man. One of their most
eminent moralists reckons up more than one hundred different and
contradictory opinions on this subject. Some placed it in
self-indulgence: some in riches--some in insensibility--and all in
that which never can render us blessed, and in which it can never be
found.--Had any one leisure, and could summon up a sufficient stock
of patience to collect from all the heathen writers on moral
subjects, their various and self-contradictory rules of moral living,
we should see how utterly unable _mere_ reason is to form a complete
system of moral virtue.

It would be great injustice to the subject before us, not to remark
here, that some of the greatest moralists among the Greeks and
Romans, had seen the writings of Moses, or the New-Testament, and had
gleaned from them, a great proportion of the moral lessons which they
delivered. Many of them, which is indeed much to their honour,
travelled into the famous countries of Asia, where mankind were
_first planted_ by the adorable Creator, and where communications
from the Almighty were first made to man, and they returned home to
their own countries, enriched with the learning of others. But with
all these advantages none of them, Socrates, Plato, or Seneca, who
were universally known to be most renowned for moral sayings, formed
any thing like a full and perfect system. They leave out many
important virtues. They admit many odious and horrible vices; such as
self-murder, cruelty, incest, and revenge.--And they place all the
virtues on a wrong foundation, and persuade to the practice of them
from improper and weak, or sinister and wicked motives. Even the
celebrated Cato, who gave forth many moral maxims--who was called
honest, just, inflexible in integrity--who was said by his
contemporaries to be possessed of a stern virtue, put an end to his
own life, because he could not bear to be a witness of the corruption
and degeneracy of the age, in which he lived.--Few crimes perpetrated
by man can be more heinous than self-murder. There is something
terrifying in the extreme to think of ushering ourselves, uncalled,
unbidden into the presence of the Deity and into the invisible world.
Many nations now in the world where the Gospel was never known or
christian doctrines propagated, have no idea at all of the Creator of
the universe, or immortality of the soul, or pious duties, or fear
of, or love to God.--The heathen tribes of this Land, as those tell
us who have had the best opportunities of information, where no
European has disseminated any seeds of religious belief, have no idea
who made them--or who made the world--or of duty to God. In the
interior parts of Africa, a late traveller there, asserts, that
various tribes, visited by him, as far as he could learn, had no idea
at all of any God or religion, or even words to express any worship
to be paid to any power above them. But admit this to be a mistake,
still truth compels us to believe them extremely ignorant on moral
and religious subjects. They have however as bright faculties and
powers of mind as the nations who have the Gospel. The immense
difference is to be ascribed principally to that very Christianity,
which is, alas! so much neglected by us.--

If we would know what light there is in man--what light all men
have--or what help all need, we must see what nations, which never
enjoyed any divine Revelation, have known--done--and believed as to
God, Piety, and Morality. Superficial reasoners, men who indeed
pretend to reason and philosophy--and reject the Gospel, and tell us
of the sufficiency of nature's light--of reason and conscience--or
any other principle, lose, and bewilder themselves by not fairly
looking into the history of the heathen nations and their moral
writings, and seeing what their ideas, notions, and improvements have
been, and still are. Their history, in truth, is but one continued
narrative of ignorance--idolatry--vices--unnatural
lusts--wars--bloodshed--barbarity--and misery; and their moral
writings, so far as they have reached our times, contain no just or
full system of morality at all. If a man were to conform himself to
the whole of their rules of moral living, and understood them all,
his life would be a scene of inconsistence and error, vice and folly;
and his end self-murder. Our modern scepticks, it must be carefully
remembered, collect all their ideas of morality and of God, if any
just ones they have, and so far as any of their ideas be just, from
that very Religion which they reject. They are, therefore, like a
wayward and perverse Child that disowns its parent, merely because he
wishes him to be good and happy--to be and do right; and takes the
indispensably necessary measures for this purpose.--And if, among the
haters of Religion, any be found at this day who have adopted the
Atheists Creed, under the splendid name of philosophy--it is a most
striking proof of what is the subject of this discourse.--Upon the
whole, we may come to this conclusion, that all the conduct of man,
since the day he was expelled from the earthly paradise for his
Apostacy, proves clearly, even to a demonstration, that there is no
light in him, or guide to duty and happiness, which may be depended
upon--or which is safe for him to trust to--or sufficient to lead him
to GOD and GLORY. Without Christ and the Gospel, all is
darkness--confusion, and despair. There is no hope, no help, no
salvation, no true system even of morality, if we deny a Saviour and
his Gospel. See what the pagan world is from the holy Apostle Paul.
He will tell you the truth. He will not deceive you by
misrepresentation.--But how can I read! How can you hear without
confusion!--I shudder at their awful and horrible vices, and utter
depravation of heart, and morals. _Professing themselves wise, they
became fools. And changed the glory of the incorruptible God into an
image made like to corruptible man, and to birds, and fourfooted
beasts, and creeping things. Wherefore God also gave them up to
uncleanness, through the lusts of their own hearts, to dishonour
their own bodies with themselves. Who changed the truth of God into a
lie, and worshipped and served the creature more than the Creator,
who is blessed forever, amen. For this cause God gave them up to vile
affections: for even their women did change the natural use into that
which is against nature. And likewise also the men, leaving the
natural use of the woman, burned in their lusts one towards another,
men with men, working that which is unseemly, and receiving in
themselves that recompence of their error which was meet, and even as
they did not like to retain God in their knowledge, God gave them
over to a reprobate mind, to do those things which are not
convenient--being filled with all unrighteousness, fornication,
wickedness, covetousness, maliciousness, full of envy, murder,
debate, deceit, malignity, whisperers, backbiters, haters of God,
despiteful, proud, boasters, inventors of evil things, disobedient to
parents, without understanding, covenant breakers, without natural
affection, implacable, unmerciful._--Here is a true account of the
polished heathen of the antient Roman Empire: of their philosophers
as well as of the vulgar. More ignorant and Savage nations and tribes
are, if possible, still more vile.--What, then, is human nature? What
is man's true state or character before renewed by divine
grace?--What! is he as holy and innocent as Adam was when he was
first formed? Is he, in his mind, fair and unspotted, as a clean
sheet of paper?--Has he a light in himself sufficient to all the ends
of spiritual life on earth, and eternal life in heaven! See what
mankind are without the Gospel,--_Aliens from the commonwealth of
Israel, strangers from the covenants of promise, having ho hope, and
without God in the world._

I think it proper, here, to subjoin a few passages of Scripture, out
of many, which declare that mankind are corrupted and depraved--or
that they have no principle within them, sufficient to enable them to
attain to eternal life without the powerful operations of divine
grace.--How full to this purpose are those words (Gen. vi. 5). _And
God saw that the wickedness of man was great in the earth, and that
every imagination of the thoughts of his heart is evil from his
youth._--The Psalmist David fully testifies what man is when he puts
himself forward as an example. _Who can understand his errors?
cleanse thou me from secret faults.--Behold I was shapen in iniquity,
and in sin did my Mother conceive me._--The prophet Jeremiah speaks
of man's depraved state in very strong terms.--_The heart is
deceitful above all things, and desperately wicked, who can know it?_
It follows, _I the Lord search the heart,_ to give to every man
according to his works. _If the heart be deceitful above all things,
and desperately wicked,_ is it, at the same time possessed of any
degree of a holy principle--or has it any light to guide it to
heaven, or to be a sufficient directory in matters of faith and
practice?--How the Apostle Paul viewed man as he is in himself,
appears from the long quotation above made from him, and also from
the following words--_What then are we better than they? no, in no
wise, for we have before proved both Jews and Gentiles, that they are
all under sin. As it is written, there is none righteous, no not
one._--And again, _Now we know that what things soever the law saith:
it saith to them who are under the law, that every mouth may be
stopped, and all the world may become guilty before God--for all have
sinned and come short of the glory of God._ The same inspired teacher
leads the mind to the source of all, the sin of the first man, who
stood as a public head for all his posterity. _Wherefore as by one
man sin entered into the world, and death by sin: and so death passed
upon all men, for that all have sinned._--Again, _you hath he
quickened, who were dead in trespasses and sins._--Our blessed Lord
himself says, _he came to seek and save that which was lost._ If we
be not lost we need no Saviour, or atonement, or help.--It appears,
then, with an evidence exceedingly strong, that all have sinned and
come short of the glory of God--and that man, in a natural state, _is
wretched,_ and miserable, and poor, and blind, and naked. He has no
principle in himself, by whatever name it may be called, which can,
being duly exercised, form him for the service of God on earth, or
his immediate presence in heaven.

What remains is to add a few reflections by way of improvement.

1. And what hath been said teacheth us the importance of realizing
the misery and ruin of the condition of all men, as they are born
into the world. A want of belief, or due sense of this, leads to a
denial of the Gospel--to a rejection of the propitiatory sacrifice of
the Redeemer--to almost every heresy and error. Men cannot bear to
admit so mortifying a truth as that of their ruined and fallen,
guilty and miserable state. Pride rises up, and repudiates the
unpleasing doctrine. One says we are not depraved: another affirms
which indeed is the same thing, that we have a light of our own
adequate to all the purposes of our salvation:--a third contends that
there is a portion of real saving grace in every human heart. All
these, in effect, disown the scripture doctrine of the text, the
utterly ruined and perishing condition of man in himself. The truth
endeavoured to be established in the above discourses, is that the
light of reason or highest wisdom of mankind is insufficient to teach
us the true and saving knowledge of God. It is of the utmost moment
to realize this. _The world by wisdom knew not God.--Where there is
no vision the people perish: but he that keepeth the law happy is
he.--To open their eyes,_ is the design of the Gospel, _and to turn
them from darkness to light, and from the power of Satan unto God,
that they may receive forgiveness of sin, and inheritance among them
that are sanctified by faith in me. Understand ye brutish among the
people! and ye fools when will ye be wise? He that planted the ear
shall he not hear? He that formed the eye, shall he not see? he that
chastiseth the heathen, shall he not correct? he that teachest
knowledge, shall he not know? The Lord knoweth the thoughts of man
that they are vanity.--I know you,_ says our Saviour, _that the love
of God is not in you._--Can any one who seriously believes the
scriptures, hold that man has any principle, let it be termed how it
may, that can be adequate to all the end of spiritual life here, and
eternal life hereafter?--That there is in fact no saving knowledge of
God out of Christ, is plain from Acts iv. 12.--_Neither is there
salvation in any other: for there is none other name under heaven
given among men, whereby we must be saved._ He that hath not the son,
hath not the father. Deny Christ and reject his Gospel, and you
reject life. Misery is, then, inevitable. You must realize that you
are, in yourselves, lost and guilty,--wretched and undone,--hopeless
and perishing.

2. We infer from the foregoing subject the infinite grace and
condescension of the Deity in making a _revelation_ of his will, and
of the _way of salvation_ to mankind. He was under no obligation to
do it. It would not have been either cruel, or hard, or unrighteous
in him, to have withheld all pity from them, and to have let them die
in their sins. Most justly might a holy and sovereign God have given
them all over to the fatal effects of their own folly. It is no
injustice or partiality in him to take one and leave another, because
he is not obliged to have mercy on any one. If he reveal his will to
any nation or people: or if he sanctify, pardon and save one
individual, it is all of free grace. All the glory is his, when he
sheweth mercy: all the shame and guilt of sin, if we die in our
iniquities, are ours.--_Blessed is the people that know the joyful
sound: they will walk, O Lord, in the light of thy countenance._

If the great Lord of heaven and earth give his Gospel to one nation
and not to another:--or if he pardon, renew and save one individual
and not another: if he bestow upon one ten, upon another five, upon
another one talent only: if he impart to one a disposition to
improve, by his power and spirit, and not to another--does he do any
wrong?--May he not do what he will with his own? Who can find fault?
If all have forfeited every claim to mercy, who can complain of
either cruelty or injustice on the part of heaven, if it be withheld?
Where shall the vile monster, the impious wretch be found who will
rise up and impeach the holiness, wisdom and benevolence of God,
because he is a sovereign?--Let such if any there be come forward and
make good their charge, for their controversy is with the Almighty.
By him we are told that we are vile, guilty, perishing, and
ill-deserving sinners, that there is no principle in us, while
unrenewed, that is sufficient, duly cultivated, to our salvation.
Such as affirm that there is, must dispute it out, with him whose is
the Universe, whose is the power and glory. That he should condescend
to reveal his will to us--to open a plan of life, of restoration to
his favour, and to holiness, and happiness, is admirable grace, is
such a display of compassion as may well excite within us, every
grateful sentiment.

3. We, therefore, further infer from the foregoing subject, the duty
of gratitude that we enjoy the light and advantages of a divine
Revelation. This light is rich and glorious: those advantages are
many and precious. How affecting is the idea of the perishing state
of man!--How is _the gold become dim and the most fine gold
changed!_--Who but must weep over the situation of the heathen, that
are without hope and without God in the world:--who are in
darkness:--who are worshipping dumb Idols: who are bowing down to
stocks and stones:--who have Gods many and lords many: who believe in
polytheism, and have changed the truth of God into a lie:--who pay
honours divine to the sun, moon and stars.--They do not know that
there is but one God--or how to serve him, or that he can, and will
pardon them. To them all is darkness and mystery. No ray of revealed
light reaches them, and they have no rational view of moral and
divine things.----Who made us to differ? Who ordered our birth and
education in a land of Gospel light and liberty--a land of civil and
religious freedom, while such an handful only of the human race
either know or enjoy the rights of man?--We know or may know, duly
using our reason and the light of the Gospel, the way of truth. We
know that there is but one God, one Mediator, one salvation, one way
to life eternal.--Happy are ye in knowing the Gospel of the grace of
God--in having the holy scriptures in a language which you
understand! Happy are ye in having the privilege of public
worship!--_He showeth his word unto Jacob, his statues and his
judgments unto Israel: he hath not dealt so with any nation: and as
for his judgments they have not known them. Praise ye the Lord.--At
that time Jesus answered and said, I thank thee O father, Lord of
heaven and earth, because thou hast hid these things from the wise
and prudent, and hath revealed them unto babes._--Why art thou, O
America, so highly exalted--so eminently distinguished by all the
light and privileges of the Gospel, and civil freedom!--How
unnatural, how barbarous any of thy citizens, if they despise
these:--if they exert any power to take from thee, thy glory--thy
beauty--thy praise, the Gospel of the grace of God: or to oppose or
corrupt it; or if they refuse to be thankful for it!--O for a note of
praise sublime to ascend from every American tongue and fervour of
gratitude to go up from every American heart to the throne of the
Universe--that we have all the LIGHT, PRIVILEGES, and ORDINANCES of
the christian religion:--delightful, pleasing, divine Religion, pure
and undefiled!--May all our hearts welcome thee to our choice--and,
then, we are happy. Thou art the glory of any land, the guide of the
youth, the support of age, the solace of all thy friends!----_Happy
is that people whose God is the Lord!_

4. We infer from this subject, the absolute need of the divine
teachings in order to be saved. We are not of ourselves sufficient to
change our own corrupt hearts. Paul may plant and Apollos water, but
it is God who giveth the increase. Means are to be employed--divine
grace is to be sought importunately and perseveringly--the
ministrations of the Gospel are to be attended upon diligently,
carefully, and heedfully. But the power of God must call and quicken,
sanctify and save the soul. Listen not then, for a moment, to such as
tell you, that you have a treasure in yourselves, if you will attend
to it, in a proper manner, which is sufficient to all the ends of a
holy life, and future blessedness.--Such only deceive themselves.
They do but dream in Religion. They are sadly ignorant of the first
principles of the Oracles of God.--

In the fifth and last place, we infer from this subject the
obligation upon us to improve faithfully the light and advantages of
a divine Revelation. We are particularly distinguished on account of
our religious privileges. We enjoy the benefit of the outward
ministrations of the sanctuary. Gospel truths, and ordinances are
dispensed to us. The doors of God's house are always open to us. We
have the holy Sabbath. On the part of God, what could have been done
more for his Vineyard than has been done? Now all these advantages we
are to improve, with faithfulness and diligence. Let _us_ never
disesteem them, let _others_ say or do what they may, or speak ever
so hard things of the Gospel, or its institutions. Profane and
irreligious men will scoff at all serious piety. Let us never be
seduced by the artifices of such, as lie in wait to deceive; or be
ashamed of the Gospel of the Son of God; for it is the power of God
unto salvation, to every one that believeth, to the Jew first and
also to the Greek. If we abuse the light which we enjoy, and
misimprove our religious opportunities and advantages, our guilt will
be exceedingly aggravated, and our final ruin, if we perish,
proportionately dreadful. _For that servant which knew his Lord's
will and prepared not himself, nor did according to his will shall be
beaten with many stripes.--For unto whomsoever much is given, of him
shall much be required._



DISCOURSE III.

----------

The ways in which the holy Scriptures are perverted by unlearned and
unstable men.

2 PETER, iii. 16. 17.

_As also in all his Epistles, speaking in them of these things, in
which are some things hard to be understood, which they that are
unlearned and unstable wrest, as they do also the other scriptures,
unto their own destruction. Ye therefore, beloved seeing ye know
these things before, beware lest ye also being led away with the
error of the wicked, fall from your own stedfastness._

The holy scriptures, though by divine grace able to make us wise unto
salvation, are almost wholly disused by multitudes, who nevertheless
would wish to be thought friends to the religion and morals which are
taught in them. They even lie by, in many houses covered with dust,
as if of no consequence in the direction of human life, and unworthy
of a careful attention or serious perusal. Their purity, their
beauty, their sublimity, which some of the best and greatest
characters that ever adorned human nature, have not only admired, but
extolled, are overlooked, either through a want of discernment to
acknowledge, or of taste to relish their merit.--Some read them only
from custom or for amusement.--Others read them merely to cavil at,
reproach, and pervert them. Others, again, search them, not to be
guided by the light which they shall exhibit, but to support or
confirm the opinions, which they have previously imbibed, and are
resolved not to relinquish. Hence not only different, but
contradictory principles are pretended to be drawn from them.

Like all other things of importance and worth, they are liable to be
abused and misapplied. It is however no valid, nor, indeed, plausible
objection against their divinity, or usefulness, that they are
capable of being misconstrued and misunderstood. If it please the
majesty of heaven and earth to speak to man, at all concerning his
duty and happiness as a moral agent, he must speak to him in man's
language. But all human language is imperfect, capable of being
perverted and wrongly construed--of course, the holy scriptures are
so. In truth, every thing done by man is imperfect. He lives in an
imperfect world. His language, when most refined, is imperfect.--It
would therefore, bespeak a high degree of folly and inconsideration
either to disesteem, or to think meanly of the holy scriptures,
because they have been misimproved and profaned. And, it is equally
disgraceful to reason and repugnant to philosophy to look upon them
as fabulous, or to imagine that no certain and fixed system of
doctrines is contained in them, merely because different sects of
Christians have understood them differently, and drawn from them, not
only different, but contradictory tenets.

The serious mind will most sincerely regret, what cannot be
acknowledged, that they have been so often and so grossly perverted.
The candid and honest will not be prejudiced against them, or
neglect, most diligently to attend to them, though they have been so
much misapplied and misunderstood.

To guard, therefore, against the danger and commonness of wresting
and perverting the word of God to our destruction is a subject highly
important and interesting in itself; at all times proper; but at this
day, it is apprehended, to be peculiarly seasonable. It is a subject
seldom discussed, but if properly managed may be eminently useful to
all christian families and individuals. It may be made very
subservient to advance the cause of rational religion, and to prevent
the mind from what is visionary and fanciful in matters of infinite
concern.

The time and attention of the hearer will consequently be well
employed, if his mind may be deeply impressed with the importance of
rightly understanding the scriptures and with the greatness of the
danger of wresting them to his own destruction, as is often done by
unlearned and unstable men: and the pains and anxiety of the speaker
will be amply rewarded, if he may but bring any assistance to, or
suggest what may prevent any one, if it be, even, but one, from
wresting them to his own destruction. For the salvation of one soul
is of more worth than the material world, and the loss of one, or his
final destruction is greater than words can describe. _For what shall
it profit a man if he should gain the whole world and lose his own
soul? Or what shall a man give in exchange for his soul._

These considerations have induced me to make choice of the passage
now read, as the subject of discourse at this time. It contains the
danger and commonness of the sin of perverting and abusing the
scripture to our destruction. It stands connected with the foregoing
verses in this manner. St. Peter had been describing, with great
force and solemn grandeur, the end of the world--the dissolution of
the system of creation--and the coming of the son of man to judge the
Universe. He speaks of the heavens passing away with a great
noise--the Elements melting with fervent heat--the Earth and all its
works being consumed in one universal conflagration--the day of
judgment--the perdition of ungodly men--the new heavens and new earth
wherein dwelleth righteousness--the perfection of felicity for the
pious and virtuous. In the text he informs us, that St. Paul, his
brother in the kingdom and patience of Christ, had, in all his holy
Epistles to the Churches, spoken of these grand and solemn subjects;
and that some things contained in his Epistles were difficult to be
understood--that is, required attention and care not to misapprehend
him. He does not mean that St. Paul was an obscure or unintelligible
writer. This would have been a high impeachment and reproach. It
would have been at the same time altogether unjust. For he is a
nervous and plain writer. He is a strong and close reasoner. And his
writings will be admired as long as there shall be either genius or
piety in the world. The difficulty then of understanding some things
penned by him, under divine inspiring influence, is not owing to any
deficiency in perspicuity and clearness of style, but to the
spiritual nature and grandeur of the subjects, of which he
treated.--After this sublime description of the end of all things,
St. Peter, in the two verses immediately preceding the text,
addresses a most judicious and pertinent exhortation to the
Christians, to whom he wrote, in these words: _Wherefore, behold,
seeing that ye look for such things, be diligent that ye may be found
of him in peace, without spot and blemish. And account that the
long-suffering of our Lord is salvation; even as our brother Paul
also, according unto the wisdom given unto him, hath written unto
you; as also in all his Epistles, speaking in them of these things;
in which are some things hard to be understood, which they that are
unlearned and unstable wrest, as they do also the other scriptures
unto their own destruction. Ye therefore beloved, seeing ye knew
these things before, beware lest ye also being led away with the
error of the wicked, fall from your own steadfastness._ The Apostle
was extremely solicitous lest the Christians to whom he directs this
catholic or general Epistle, should be seduced from steadfastness,
and fell into the errors and delusions of wicked men, who were active
in attempts to lead away others from the truth. Men who have embraced
errors, are always busy in strengthening their party, by propagating
their pernicious principles, and proselyting others to them. And
upright and honest Christians are in danger of such, as lie in wait
to deceive. They should, therefore, always be upon their guard lest
they be seduced, and fall from their steadfastness. The _unlearned_
and _unstable,_ who pervert scripture and people who are
illiterate--of small reading and observation--who are given to
change, are frequently altering their principles, laying aside the
opinions which they once entertained, and taking up new ones. Such
people as have not capacity and stability to weigh the reasons of any
opinion, but believe as accident--passions, or prejudices dictate--as
they chance to read, or hear. One Commentator thinks that the Greek
word translated _unlearned,_ may mean _unteachable._ But I do not
find that it is ever so used in any Greek author. Besides, if it
were, it could not be the meaning of it here. _Unlearned_ then,
_here_ means people of small reading--of little reflection and
observation--especially of little knowledge in divinity--and of much
conceit. And ignorance is usually confident and impudent. Such wrest
and pervert scripture to their own destruction. They cannot, meekly
and quietly, receive instruction from the knowing and learned: but
undertake to interpret and explain for themselves and others. Being
perverse and self-willed, they turn a deaf ear to what is offered by
the wise and judicious. They lean to their own understandings. Such
self _conceited_ and _ignorant_ people, and withal, _unstable,_ turn
the scripture to a wrong and false meaning--make it speak what it was
never intended to speak; and going by their false and erroneous
interpretations, are plunged into fatal errors--and ruined
forever--go down to the grave with a lie in their right hand--are
left of God, in his sovereign pleasure, a prey to their own chosen
blindness, and perish eternally in their heresies and delusions.
Happy those who keep clear of such perverters of scripture!--To wrest
the word of God to our own destruction, is to misinterpret and
misconstrue it to such a degree--as to deduce from it fatal
errors--or essentially false principles, and to live and practice
according to such misinterpretations and misconstructions. The end of
all this, is final ruin--or misery in a future world. How affecting
the idea, that the scriptures, which were given to man for his only
INFALLIBLE GUIDE through a world of sorrow and tears, and to meeten
him for a full and perfect blessedness in heaven, should by a corrupt
and perverse mind, be turned to his destruction! But alas! so they
often are--have been in past ages, and will be in future.

After thus introducing and opening the words selected for present
meditation, it is proposed in dependence on divine strength, to
enumerate and explain the various ways, in which _unlearned_ and
_unstable men_ pervert the scriptures to their own destruction.

They were given to us on purpose to teach and instruct us in the
right way of worshipping and serving God in time, and preparing us
for the glorious services and employments of the heavenly state. Our
best good, here and hereafter, are aimed at, in that Revelation of
the divine will, which we enjoy. Indeed our felicity, in
subordination to the divine honour, is consulted in that manner, in
which it ought to be, according to reason, and the nature of man,
both in Creation and Providence, as well as in the sacred Volume. On
the part of the Maker of all things there is no want either of wisdom
to contrive our happiness, of grace to prepare us for it, or of
goodness to effect it. Consequently, if we, at last, fail of life,
the fault is alone imputable to ourselves. We are left to act out our
own hearts, in regard to things divine: whether we will chuse the way
of life or of death. Hence it comes to pass, that the scriptures are
wrested or turned to our own destruction. That which was ordained for
our good, is, by the amazing corruption and depravity of our hearts,
turned into poison, misapprehended and misapplied. It may here be
remarked, as worthy of special attention, that the reason why the
word of God, in the writings of the old and New Testament, is so
frequently and so grossly perverted, is not because these writings
are not wisely composed and properly expressed; for they are
plain--perspicuous--beautiful--and sublime to admiration; but because
of the perverseness, wilful blindness, and vile prejudices of
mankind. Had we a good and honest heart, or a single eye to the
truth, we should not fall into any fatal or essential errors. Much of
the corruption of human nature, therefore, is to be seen, in the
strange and absurd constructions put upon particular passages of
sacred Writ. And what is very surprising is, that all profess to be
faithful and impartial; and the most through self-flattery and
self-blindness, actually fancy themselves to be in the right. _This
is the condemnation that light is come into the world, but men love
darkness rather than the light_--the light of truth, or of true
doctrines. People will not seek or come to the light of divine truth,
because their deeds are evil. While unsanctified, they hate God. They
hate his truth. They hate his ways. They delight not in the pure and
strict principles of Religion. Hence all the Corruptions and Abuses
of Christianity in former and later days; and perversion and
misunderstanding of scripture.

1. And one way in which primitive Christianity is corrupted, and the
holy scriptures perverted and wrested to people's destruction is by
refusing to take the words in their well known and established
signification, and wishing to shape them to pre-conceived opinions.
As they were written for our instruction and guidance in all things
relating to faith and practice, so we are to abide by the common and
obvious import of the words used. The only proper and just way of
discovering the real and true meaning of scripture-words, is to see
how they are generally used by the inspired writers. The most of the
words, have a fixed signification, as much as any words can have.
Those, whose import is hard to discover, are few in number, and
relate to certain customs or rites in the antient nations, now in the
lapse of centuries, unknown. And, none of these phrases necessarily
obscure by reason of customs now unknown, contain essential
doctrines. The things necessary to be believed in order to obtain
salvation are few, and so obvious that none can dispute or mistake
them, but those who chuse to do it. If any rule of interpreting
scripture be so just, at first view, as to be incontrovertible, it is
this, that it is to be its own expositor--it is to be interpreted by
itself--passages not so plain or clear, by those which are as plain
as words can be--things not necessary or essential, by those which
are necessary and essential. Do we wish to know the true meaning and
spirit of scripture, we are to observe carefully how the words used,
upon which we may be contemplating, are generally used in other parts
of scripture; what the common known import of words is; and also how
the sacred writers generally use them. They are likewise to be
understood according to the analogy of faith, or the system of truths
most evidently taught us in divine Revelation. The figurative and
metaphorical language is to be conceived of from plain and
unfigurative. And both according to the subject treated.--When we
open the sacred Volume, we should be willing to be guided altogether
by what it contains. It contains what we are to believe concerning
God, and the duty required of us. We should not aim to make it speak
according to ideas and opinions on religious subjects, which we have
previously formed--or bend it from its easy natural sense, to conform
to certain favourite authors uninspired, whom we passionately admire.
If we will arbitrarily, or at our pleasure, take scripture and compel
it to accord to our tenets or principles, already imbibed, whether
from accident or reflection, or from corrupt writers; being, mean
while, resolved to get passages of scripture to favour or support
them, whether wrongly or rightly applied, we are certainly guilty of
the sin of wresting it to our spiritual hurt, or even final
destruction. Because, in this way we shall never fail to misuse it.
We shall make it say any thing, we please to admit--or to deny any
thing we wish to have it deny. It can, of course, be no rule of life
to us, or standard of faith. One man will make it say one thing, and
another, a directly opposite thing. Hence, it hath been unjustly
charged with contradicting itself, by infidel Cavillers.--Also,
serious and honest minds, but not of extensive information, or
accuracy of judgment, have often been bewildered and confounded by
opposite and contradictory interpretations. Were men to pervert any
good writer on common subjects, or any antient Classical author, as
they do the word of God, they would be justly chargeable either with
incapacity or disingenuity: they would be complained of for the want
of fairness, or be accused of willful perversion. No person who
pretends to own the truth of scripture can be honest in his enquiries
after duty from it, who is not disposed heartily to take it just as
it is, without compelling it to speak a language wholly foreign from
its most obvious meaning. In general, it has one plain, fixed
meaning. And this would be as easily comprehended, were we honest to
ourselves, and diligent in our search into it, as the meaning of any
plain good writer. To suppose otherwise would be not only to asperse
the SACRED ORACLES, but to impeach the divine wisdom and goodness.
Because, for the same reason that God, infinite in mercy and
benevolence, would give to a world lying in sin and wickedness, a
revelation of his will at all, he would give one that could be easily
understood where there were good and upright intentions in studying
it.

2. Another way in which unlearned and unstable men wrest the holy
scriptures to their destruction is by taking them unconnectedly and
detachedly. If we pay no attention to the particular subject, on
which the inspired penman is discoursing, it is not to be expected
that the true sense will be obtained. For there is an order and a
connexion in every good writer. He speaks according to his subject,
and if we would not mistake him, it is incumbent upon us to attend
carefully and critically to it. It is impossible for us to keep from
misunderstanding an Author, if we overlook his subject or general
scope and design. Each writer's stile or manner is particular to
himself. And this is as true of the inspired writers, as of
uninspired. The supernatural aids, with which the former were blessed
by the immediate influence of the holy Ghost, did not destroy or take
away this peculiarity. St. Paul's manner and diction for example are
very different from St. John's, as every one who has any knowledge of
language, must own.

The occasion, likewise, as well as the subject, upon which the sacred
penman is speaking, must be duly noticed. If we be doubtful about the
real and true meaning of any passage of scripture, we must observe
the persons or characters of whom, or to whom the words in question
are spoken. Overlooking these, is a fruitful source of perverting
scripture. If we will take scripture expressions in a detached manner
regardless of the connexion, we can prove any thing and every thing
we wish to prove, or support any scheme of principles, in religion,
however absurd and irrational, even though blasphemous. In this way,
usually, all erroneous persons, who adopt and zealously endeavor to
propagate heretical principles, and divisive practices, conduct. They
never hearken to the connexion or to the analogy of faith, but
recite, at random, texts which in sound seem to accord with their
singular notions. They never stop to examine, with coolness and
candor, what may be offered against them, like rational men,
impartially desirous of finding the truth, whether it shall make for
or against them. This is an extremely common way of abusing and
misapplying scripture. How frequently do _unlearned_ and _unstable_
men practice it to their own destruction! And how often, too, do
artful and designing men practice it, who know better, and who know
that they are endeavouring to impose on the world! Many, no doubt,
read and study the Oracles of God, on purpose either to misrepresent
or ridicule them. To affirm this, is neither, it is apprehended,
uncharitable or uncandid. For were not this actually the case, how is
it possible, that there should be so many strange, absurd, and wild
schemes of religion--such irrational and blasphemous principles--such
gross corruptions of christianity. Many heresies, in the various ages
of the world, and various christian countries, have sprung up to the
disgrace of reason and religion:--dangerous and fatal heresies--and
all from this fruitful force, MISUNDERSTANDING and MISAPPLYING
particular passages of scripture detached from the general connexion,
which may seem in the sound, or at first hearing, to support the
tenets, which, the abettors of such tenets, adduce them to support.
Some may be plausible. And when much art, sophistry, and false
reasoning are used, may deceive even such persons as are, in a
measure, upon their guard.

All errors and false systems of doctrine not only originate from an
abuse and perversion of scripture, but clearly argue the great
degeneracy and corruption of human nature. Were not man a depraved
creature, or were he as he was, when first formed in Paradise, he
would never wander into erroneous principles. He would never be
attached to them. He would never disgrace himself by unwearied
efforts to proselyte others to them. Persons who have embraced errors
like the troubled sea, whose waters cast up mire and dirt, are
restless and uneasy. They have _committed_ themselves to the business
of faction; and are zealous to diffuse the poison of their errors, as
extensively as possible. Long since did our Lord make the remark; and
every age and country have verified it. _Wo unto you Scribes,
Pharisees, Hypocrites; for ye compass sea and land to make one
proselyte, and when he is made, ye make him twofold more the child of
Hell than yourselves._

It is to the benevolent mind, painful to recollect, that errorists of
every description, are more active and laborious to disseminate their
mischievous opinions, than the lovers of truth are, the true
principles. One cause no doubt is that false principles are pleasing
to depraved nature. But the truth, in things moral and divine, though
approved of by natural conscience and reason, is never approved of by
the unsanctified heart. To receive the truth in the love of it, is
the mark of a gracious state. It is one of the most amiable tempers
which man ever exercises.--It is also melancholy to think, that
persons who have embraced error, are far more anxious to gain
proselytes to their FALSE CREED, than to promote peace, charity and
holy living. They tithe _annise_ and _mint,_ and neglect the
weightier matters of the law, judgment, mercy, and faith. They are
not contented to enjoy their own singularity of opinion and practice,
and the right of private judgment; but, like insurgents in civil
government, go about to bring others over to their party.--Hence
unhappy differences in the church.--Hence hard speeches and reviling
of others.--Hence strange abuse and perversion of scripture.

3. A third way, in which unlearned and unstable men wrest the
scriptures to their own destruction, is by false glosses, strained,
and fanciful comments, and indulging prejudice while it is read or
heard. It would be tedious and endless to go over, even in
imagination, with the strange and unnatural comments often put upon
plain passages of inspired truth--or the parables used by our
Lord--or the transactions recorded in scripture. Some glosses are put
upon them, which a sober and thinking mind would conceive impossible
to enter the fancy of man. I shall take leave to mention one, out of
innumerable others which might be mentioned with equal
propriety.--The transfiguration of our Saviour on Mount Tabor, has
been cited, and commented upon, to prove that there are not
Gospel-ordinances in the New-Testament-dispensation.--A man must have
a surprising talent at discovering an _occult_ meaning in scripture
to draw an argument against the _plain_ and _express_ Institutions of
the Gospel, from that glorious transaction. Perhaps we cannot find
among any disputers, such instances of evading, perverting, and
twisting plain and obvious points, as among different sectaries of
Religion. Truth, amid such collisions and oppressions, may eventually
shine forth with a superior splendor.--It is therefore some
consolation to reflect that the Christian Religion may be, in the
end, advantaged, by the errors and divisions, which a holy Providence
suffers to take place. They never can avail to destroy the cause,
which they now dishonour. While we see, to our great grief, errors
and delusion spreading, our minds ought to be deeply affected with
the impression that we do not love, naturally, the great truths and
doctrines of the Gospel. Mankind are exceedingly averse, naturally,
from the soul-emptying--soul-humbling--Christ-exalting doctrines of
God's word. And consequently, the scriptures are not read or heard
with that honest intention to be led into all truth and duty, with
which they ought to be. We often, hence, see them misunderstood and
misapplied to the ruin of such, as thus wrest them.

4. A farther way, in which the word of God is wrested from its proper
meaning by _unlearned and unstable men,_ is their refusing, thro'
pride and self-conceit the necessary helps to understanding them
rightly. They look only on one side.--They read only on one side.
Tradition, love of novelty or affectation, lead them astray. They may
have so high an esteem of some ONE LEADER of a Sect--or inticing
author--or may so biass their minds by envy, or prejudice, as will
end in mis-understanding the word of God.--We should always suspect
our own impartiality and honest views. We should ask ourselves such
questions as these, "Am I willing to know the truth? Do I entertain
no prejudices, unfounded and unreasonable, against such and such
doctrines or modes of worship? Do not corrupt and selfish passions
warp my judgment? Is not my admiration of such a way--or such an
author--or regard to such a man, the cause of my imbibing the
principles, I have imbibed? Do I make use of all the helps in my
power to search out the true meaning of God's holy word? Do I repair
to his house--to the authorised guides in his Church, for advice,
light, and counsel? Am I afraid of delusion--of my own heart, and of
temptations?"

He who does not make use of all the assistances, to which, in the
course of divine Providence, he hath access, in order to understand
the right way of serving and glorifying God, is to be credited in no
professions of impartiality or integrity, which he may make.----

5. Another way, in which unlearned and unstable men pervert the holy
scriptures, is reading them with a light, trifling and unserious
mind, and refusing to seek to God for his grace and spirit to purge
away our darkness and prejudices, our evil affections and vain
imaginations. A trifling and light temper of mind is a very improper
one to read the word of God--or to hear it with. If we be unserious
when we read, it is not likely that we shall get any good from it.
Our desire, when we either read or hear the word, should be to be
spiritually benefited--to get heavenly light and instruction. We are
to be guided and directed entirely by holy scripture, and to receive
it just as it is. It should be prayerfully read. Our supplication
should ascend to the fountain of grace and mercy, wisdom and
goodness, that he would illuminate our darkened
understandings--confirm our wavering hearts--establish our
faith--undeceive us, if deceived--correct our errors, if
erroneous--remove our prejudices against the great and essential
doctrines of Christianity, if we be actuated by any--increase our
regard to his own word--convince us of sin--save us from the
seduction of false principles, the fascinating power of heresy--and
direct our hearts into his love, and a patient waiting for Christ.
More devoutly, and importunately, and perseveringly should we seek
the purifying efficacy of grace divine, to save us from all delusion,
and to prevent our placing religion in rites and forms, or outward
observances, that we may not, being _led astray with the error of the
wicked fall from our own steadfastness._

6. Another way, and the last that will be now illustrated, in which
unlearned and unstable men pervert or wrest the scriptures, is in
holding that they cannot be rightly understood, without the same
immediate inspiration of the holy Ghost which indited them. _For the
prophecy came not in old time by the will of Man: but holy men of God
spake as they were moved by the holy Ghost._ The question is not,
whether a renewed heart be of great importance in gaining a true
knowledge of the holy scriptures, and give a more lively, solemn and
affecting impression of the truths, duties, and doctrines of the
Bible: for this is readily acknowledged. But whether it can be
understood, in its great principles and doctrines, duties and
ordinances, by man, without the _immediate inspiration_ of the spirit
of God. If it cannot, it can do him no good, while _uninspired._ And
when _inspired_ he will need no written word. If God have given to us
a revelation of his will, he intended it should do us good, and be
our _sole guide_ in matters of faith and practice. But it can do us
no good, if we cannot understand it. If unregenerated persons cannot
understand the truths, duties doctrines and ordinances which it
contains, it cannot be the mean of convincing them--reproving
them--instructing them and warning them. And if we say, they cannot
understand it, because it hath a _hidden_ and _mystical_ meaning: We
really make it of no worth. We highly impeach it. The _spiritual_
meaning of scripture is its _true_ meaning. The most _pious_ mind can
only understand it, in its true sense. Surely we cannot be so rash as
to say, that it is an _unintelligible_ book--like an _enigma._ And to
say, that it has, beyond the real true meaning--a hidden and mystical
one, is not only to say a very unreasonable thing, but is to make
scripture dependent on man's fancy for its meaning. To do this, is to
set the scripture aside altogether, and in effect to deny it. If none
but Saints, or true believers in Christ can understand it, this
consequence will follow, it must be, to all the rest of the world,
USELESS.--And to pretend to any light or guide superior in us, to the
word of God, is to renounce it, in truth or in realty.--The fact is,
that the scriptures of the Old and New Testament are the rule, by
which to try all suggestions and impulses:--the only standard. All
our hopes, all our joys, all our doctrines, all our discipline, all
our practices are to be tried by them. By them to stand or
fall.--This is not intended to disparage the work and office of the
holy Ghost in his awakening--sanctifying and indwelling influence on
the soul. The holy spirit must sanctify and regenerate us. We wholly
depend on the SOVEREIGN grace of God to save us. In ourselves we are
helpless and hopeless. His word is to teach us. His spirit to
sanctify us. And his son to redeem us. _By grace are we saved through
faith, and that not of ourselves, it is the gift of God._--

Guided by these sentiments, you will come to a right understanding of
holy scripture, and feel the danger of perverting it; you will easily
distinguish between truth and error.--Let the plain sense of
scripture, not the suggestions of fancy, or supposed extraordinary
impulses on the soul, or opinions of men, be your directory.--Search
the Oracles of the one living and true God, with humility and
integrity, with a desire to understand them--and a resolution to live
up to their divine precepts--earnestly seeking to the throne of grace
for divine light and teachings. Thus, may you hope that your diligent
endeavours to know the right way of the Lord, will be crowned with
happy success. _For the meek he will guide in judgment.--The meek he
will teach his way._ AMEN.



DISCOURSE IV.

----------

Stated prayer a duty binding on all men.

ACTS ii. 21.

_And it shall come to pass that whosoever shall call upon the name of
the Lord, shall be saved._

These words are a quotation from the prophet Joel. And the whole
quotation is the text, from which St. Peter preached that powerful
Sermon, which was the mean of converting three thousand hearers.--He
very pertinently applies the passage from that prophet to the
remarkable day and time, in which he speaks; being the day of
Pentecost, when the Apostles, who were all in one place, of one
accord, were endowed with miraculous gifts, and qualified to carry
the good news of the gospel, according to their commission, over all
the earth. And the words of the text inform us, in a very concise
manner, what we are to do, in order to be saved. The condition of
salvation, proposed in them, is as easy as it can be made,
consistently with the honour of the law, attributes, and government
of God. For he, being infinitely wise and gracious, never requires of
any of his rational creatures either what is hard and cruel, or
unjust and improper. As he hath been pleased to make us rational
creatures and moral agents, so he ever more treats us as rational
creatures. In all his laws, commandments, calls, precepts, and
requisitions we are considered as being what we are. He never did,
and never will, do any thing incompatible either with wisdom and
justice, or benevolence and goodness. Indeed, were we to sit down,
and in cool and dispassionate reasoning, to propose or desire our own
terms of happiness, could we desire or wish for easier, than what are
contained in the text. _And it shall come to pass, that whosoever
shall call upon the name of the Lord, shall be saved._----It it so
indeed?--May we be saved, if we will but accept of salvation, if we
desire, or ask for it?--We certainly may. And it is a glorious
truth.--It is a pleasing doctrine. It is a delightful thought.--Call
not the Religion of the Gospel, therefore, unreasonable. Object no
longer to its offers. No more consider it as requiring
impossibilities of man. It is the perfection of beauty. It is reason
itself:--divine in its nature:--rich in its promises:--plain in its
essential precepts:--and heavenly in its tendency.----

In the sequel, we will consider the condition, upon which Salvation
is offered to us, in the text: or show that stated prayer is a duty
binding on all men.

The condition upon which Salvation is offered to us, in these words
now under consideration, is _calling upon the name of the Lord. And
it shall come to pass that whosoever shall call upon the name of the
Lord, shall be saved._ Calling upon the name of the Lord is, then,
the necessary condition of our being saved. How, therefore, the
interesting enquiry is, are we to call upon the name of the Lord so
as to be saved--or to be intitled to the promised blessing of the
text?--The _name_ of the Lord here, and in a great variety of other
places of holy Writ, means the attributes of the Supreme Being, his
nature, and perfections; or God himself, the only proper object of
religious fear and adoration. And _calling upon him_ for help and
deliverance, in our troubles and distress, and looking to him for
temporal and spiritual blessings, for all needed good for time and
Eternity, is repairing to the throne of grace, that we may obtain
mercy, and find grace to help in every time of need, or that we may
procure a supply of spiritual provision to aid us, in our journey
through life, and to prepare us for everlasting rest. _Let us
therefore,_ says the Apostle, _come boldly to the throne of grace,
that we may obtain mercy, and find grace to help in time of need._
_Calling upon the name_ of the Lord is the usual scripture-phrase for
STATEDLY looking to him as the fountain of light, of goodness, of
wisdom, of mercy, and of power, by PRAYER, that we may obtain all the
blessings, whether pertaining to the present or future world, which
our circumstances and condition may render necessary. And we are to
do this, in all the ways of his appointment, and which reason
suggests as proper, whether public, social, or private. I say, which
reason suggests as proper: for reason is given to us, to be
diligently improved in the things of Religion, as well as of the
world, in the concerns of our souls, as well as in our temporal
interests, and much more so, as our spiritual concerns are infinitely
more important than our temporal. To set aside reason in our
enquiries about truth and duty, would be no less absurd, than to
reject the light of divine revelation itself. Reason is a mortal foe
to enthusiastic and visionary schemes of religion. And to deny its
use or office in things of a spiritual nature, is not only highly
absurd, but introductory to fatal delusions. He who will have nothing
to do with reason in religion, is just prepared to admit any
extravagance or error, whatever in doctrine and worship.----Reason
and scripture never contradict each other. And with respect to the
_stated_ duty of prayer as binding on all men, they are perfectly
united. Reason pleads for it. Scripture demands it. And that _stated
prayer_ hath a happy influence on every christian grace--on every
christian temper--and on the whole of Religion has been generally
allowed.

_Calling upon the name of the_ Lord so as to be saved, includes the
following things; sincerity,--devout affection,--constancy, or on all
stated seasons,--perseverance,--penitence,--and correspondent
practice. The manner in which the duty is to be performed is of the
greatest moment. The temper of heart, with which we come to God, is a
capital part of the duty.--_Sincerity,_ therefore, is implied in
_calling upon the_ name of the Lord so as to be saved. This stands in
opposition to all hypocrisy, or mere formality. No doubt, many have
no more than the mere form; and while pious words and expressions are
uttered, and with seeming reverence and devotion, the heart bears no
part in the whole, but is wandering with the fool's eyes to the ends
of the earth; goes after its covetousness; indulges vain thoughts; or
is unaffected and indevout. The most suitable, pertinent, and happily
chosen words may be used, where there is no correspondence of
affection. Such merely external performances, or bare lip-service can
never ascend with approbation to a holy and omniscient God, who
searches the heart and tries the reins of the children of men.
External acts of piety, without any devotion of the heart, can be
considered in no other light than as hypocrisy and form; and
hypocrisy and outward show of religion are most severely reprehended
by our Lord, in the words of the prophet Isaiah. _Ye hypocrites well
did Esaias prophecy of you saying this people draweth nigh unto me
with their mouths, and honoureth me with their lips, but their heart
is far from me. But in vain do they worship me teaching for doctrines
the commandments of men._ Drawing nigh to God as his people, and
honouring him with our mouths, while the heart is far from him,
cannot be pleasing to him. There must be the fervour and friendship
of an upright heart. St. James, likewise, directs us, in our
approaches to a holy God, to avoid all hypocrisy and insincerity, or
heart-iniquity. _Draw nigh to God and he will draw nigh to you.
Cleanse your hands ye sinners and purify your hearts, ye
double-minded._ We must not be double-minded, having one mind for
God, and one for the world. Our aim must be to glorify God. Our
warmest affections must centre in him, who deserves all love and
praise, both of angels and men. We are told, in a most beautiful and
affecting manner, by our Lord himself, in his conference with the
woman of Samaria, of the absolute necessity of sincerity and devotion
of heart in all our addresses to the throne of grace, whether public,
social, or private.--_But the hour cometh and now is, when the true
worshippers, shall worship the Father in spirit and in truth: for the
Father seeketh such to worship him. God is a spirit and they that
worship him, must worship him in spirit and in truth._ All right and
acceptable worship is in spirit and in truth. To worship God in
spirit and in truth is to worship him in a spiritual manner. And a
spiritual worship is a sincere, holy, and devout worship. To worship
God in spirit and in truth, is to worship him by the gracious aids of
his spirit, and with a sincere upright heart, or with a devout temper
of mind. To suppose that the only true and spiritual worship of the
Deity, is in the hidden recesses of the soul, is not only a gross
perversion of our Saviour's words, but to reject all worship of him
altogether. To affirm that all true worship is to be performed in the
secrecy and retirement or silence of the soul is to exclude all idea
of worship, to deny that man is what he is, composed of body and
soul, a material and immaterial part.--_Calling upon the name_ of the
Lord so as to be saved is therefore worshipping him in spirit and in
truth, or a devout frame of mind. All our religious duties, indeed,
in order to meet with the divine acceptance and approbation, must
flow from sincerity of heart.----

_Again, calling upon_ the name of the Lord so as to be saved, is to
worship him with _affection_ and _reverence._ When we draw near to
God, his dread should fall on us and his excellency make us afraid.
All right homage paid to him, is accompanied with reverence and Godly
fear. The affections of the soul must correspond with the solemnity
and importance of the duty performed. When we commune with God in
prayer, we should stand in awe and sin not. In our petitions,
supplications, confessions of sin, thankful acknowledgement of
mercies, and adorations we ought to feel the deepest reverence and
warmth, or fervour of affection. The attention should be composed,
the thoughts collected, the affections engaged, and the whole soul
solemnized. The words spoken are to be accompanied with devout
exercises.--All the divine glories are to be revered. High, exalted
and reverential thoughts of the Majesty of heaven and Earth, the
great object of adoration and religious praise, are to be
entertained. Before him angels bow. The homage of the heavenly world
is paid with all lowliness and reverence. The blessed inhabitants,
thousands and ten thousand times ten thousand, all stand before the
throne, and in all the ardour, purity and sublimity of heavenly
worship, cry holy, holy, holy, is the Lord of hosts, the whole earth
is full of his glory. _Who should not fear thee,_ O Lord, _for thou
only art_ HOLY is the language of celestial adoration. How can that
mind, which has a proper sense of the infinite greatness and infinite
Majesty of God, help being filled with the highest reverence? He is
the king immortal, eternal, invisible. He dwells in light
unapproachable and full of glory. He is the blessed and only
Potentate, gracious, merciful, slow unto anger,
long-suffering--forgiving iniquity transgression and sin, but will by
no means clear the guilty. The heavenly arches resound with his
praises. The temple of the universe is filled with his presence. All
nature exhibits his glory. This is that which he hath said, he will
be had _in reverence by all them that draw near to him: and will be
sanctified by all the people._ If the affections of the heart do not
go up to heaven, with our petitions and supplications, they will be
all in vain. _Let us,_ says the prophet Jeremiah in his lamentations,
_lift up our hearts, with our hands, unto God in the heavens._ There
must be the internal homage of the heart, as well as external. Both
are necessary. Both must go together--Again--says the Apostle Paul,
_I will therefore that men pray every where lifting up holy hands
without wrath and doubting. Holy hands_ and without _wrath and
doubting_ imply the affections and reverence of the heart:--having no
malice or bitter passions toward fellow worshippers.--We are
directed, in the Epistle to the Hebrews, in this manner, _Let us have
grace whereby we may serve God, with reverence and godly fear._ Deep
reverence and pious fear are requisite in all our addresses to a
prayer hearing God. We are, moreover farther commanded not to be
_slothful in business; but fervent in spirit, serving the
Lord._--Fervour and warmth of affection should attend, therefore, all
supplications to the throne of grace. A really pious and devout heart
is the chief ingredient in all acceptable worship.

Another particular necessarily implied, in _calling upon the name_ of
the Lord so as to be saved, is _constancy,_ or doing it on all
_stated_ seasons and proper occasions. He who objects against the
_stated_ worship of God on proper seasons, really discards all
worship. The rule of worship is the divine word, and not any supposed
internal impulse on the soul. We cannot know HOW or WHEN to worship
God, but by his word. And internal, separate from external homage, is
not sufficient. The whole man must bow before the God of the whole
earth. To present ourselves _statedly_ before him, is only to offer
him that homage which reason and nature demand. As the good man is
said to be sanctified throughout in soul, in spirit and in body; so
it is but fit, in the very reason and nature of things, that he
should render unto God homage in all these respects. There must be
outward reverence and composure, and proper expressions of the inward
fervors of the mind. We are to give others proofs that we worship
God. We are to glorify him by social and public prayer. All creation
as it were, the heavens over our heads, and the earth on which we
dwell, _silently_ worship its glorious author. By men the praises of
creation should be rendered _vocal._ As a Priest in the temple of the
Universe, he is to present prayer and praises to the almighty
Architect. Shall he be dumb in praising his God, like the _mute fish_
that can only mean his praise? What was the faculty of speech, which
so distinguishes man from all the brutal world, given to us for? Why
were we made with social powers? was it not, that we might _jointly_
honor, by prayer the Maker of our frame? If so, there must be STATED
SEASONS for such divine and heavenly employment. Every work and
purpose under the sun must have a _stated_ season. And the more
important the work, the greater the need for a fixed season, in which
to perform it. If God is to be served at all, there must of necessity
be certain _fixed seasons_ in which to serve him. He would not
command us to serve him, and allow no fixed time for his service. He
is the God of order and not of confusion. He will have every thing
done decently and in order. So important and heavenly an employment
as that of worshipping and serving him, above all things, must have
_stated_ seasons. To deny any _stated_ seasons of worship, is to
rebel against reason, scripture, and common sense. Every body, of
common sense, knows that if an important work be assigned us to
perform, there must be a proper time fixed upon in which to perform
it. We are not to consult our own feelings or inclinations, as to the
seasons of worship, but when the _hour_ of prayer comes, that is, the
_stated_ and fit seasons, we must engage in it, and prepare our
hearts to seek the Lord; depending on the assistances of divine
grace; knowing that the preparation of the heart and answer of the
tongue in man, are both from the Lord. The great original law of
worship, is _Thou shalt worship the Lord thy God, and him only shalt
thou serve._ All intelligent creatures are bound, by the most
powerful of all ties, to do this. All men, wherever they dwell, are
obligated by Creation, to serve the Creator in all the ways, in which
they are capable. Preservation in being lays also a solemn bond upon
them. The relation of creatures to a Creator does the same. All the
glorious excellencies of the divine character make it an
indispensable duty to pay him honour divine. Indeed, the adorable
attributes of God bind us to worship and serve him. And it is as
plain, as any point in moral duty, that there must of necessity be
_stated_ seasons, therefore, of worship. Under the law, by God's own
appointment, were the _morning_ and _evening_ sacrifices. Nature
herself fixes upon these seasons. The sun in the firmament teaches us
the same lesson. The pleasing succession of day and night points out
the _seasons_ for family and secret worship. And the Institution of a
christian sabbath, specifies the _stated_ periods of public worship.

Besides these _stated_ seasons appointed and determined by nature and
scripture, there are other fit and proper occasions, as Providence
may order and overrule things, by either favors or frowns, whether
public or private, personal or relative. Upon all _fit_ occasions, as
well as _fixed_ and _stated_ seasons, our prayers are to ascend to
the Almighty ruler of the Universe.--We are to acknowledge him, in
all our ways. But we cannot acknowledge him as a prayer-hearing God,
without actually praying to him, in all his appointed ways. We are to
own him, as a prayer-hearing God, as well as an omniscient,
omnipresent, omnipotent, merciful, glorious, holy, and bountiful God.
And no man can devise any way of acknowledging him as a
prayer-hearing God, but by actually applying to him, _statedly,_ in
prayer. That he is a prayer-hearing God, we are expressly assured, in
these remarkable words: _O thou that hearest prayer, unto thee all
flesh shall come._

It may be, further, observed that _stated_ seasons of calling upon
the name of the Lord, are essential parts of the duty of worshipping
and owning him. Without _stated_ seasons the duty will die away, and
wither, like a plant when the root is materially injured. If man have
no _stated_ seasons to worship God, he will either wholly omit, or
infrequently practice the important duty, indeed, one of the most
important, of human life and of all Religion, or he will negligently
or carelessly perform it. In the very reason and nature of the case,
there must be, therefore, _stated_ seasons of worship, stated seasons
for public worship, stated seasons for family worship, and stated
seasons for secret worship. To have no stated seasons, will, in the
end, be to reject the duty altogether. In regard to the support of
animal life, though the appetites of hunger and thirst be given as
directories, still mankind in general have found it necessary, to
prevent intemperance and to preserve health to have _stated_ seasons
for partaking of food. But in regard to the spiritual life, the
preservation of religion in the soul, how much more necessary to have
_stated_ seasons for the performance of prayer, which is essential
not only to the flourishing state of religion in the soul and in the
world, but to its very existence. Such alas! is the deplorable
corruption of our nature, that if we will only worship God, when our
inclinations direct, or some supposed internal whispering in the
recesses of the soul, that we shall SOON FORGET all our obligations
to him, who is our Maker, Preserver, and bountiful Benefactor. He who
denies the _stated_ seasons of worship cannot be considered, in any
other light, than the enemy of all religious adoration and homage.

There must, also, be _perseverance_ in calling upon the name of the
Lord, as well as _stated_ seasons, in order to be saved. Perseverance
is necessary in order to be successful. It demonstrates sincerity. It
evinces engagedness. As to worldly good, perseverance and patience
will work wonders. The diligent hand maketh rich. What wise and great
achievements have ever been accomplished without perseverance? Would
we succeed in our wishes to obtain and secure temporal felicity we
must hold on our way. In religion the direction is to go on from
strength to strength, to add one degree of grace to another, to be
faithful unto the death, would we receive a crown of life. And
perseverance in calling upon the name of the Lord alone proves our
being in earnest.

To perform the duty only for a short space or infrequently, to begin
the practice of it, and then omit it is a fatal symptom of hypocrisy.
Hypocrites never persevere in calling upon God, in a serious and
devout manner. It is the observation of an eminent Divine, "that
Apostacy begins in the omission of prayer." As the source of all
irreligion and wickedness is forgetfulness of God, and not setting
him before us; so the first sign of a man's being disposed to
religion and the service of God is betaking himself to prayer;
_behold he prayeth._ And as a religious concern first shows itself in
prayer, so the first symptom of declension, the first step to
Apostacy is the neglect or careless performance of it. Speaking of
the hypocrite, it is said, in the book of Job, _Will he always call
upon God?_ As much as if it had been said, it is a mark of the
hypocrite that he will not continue to call upon God. He will omit
it. He will pretend excuses for the neglect of it. He will profess to
disbelieve the obligation of _stated_ worship. Or he will attend only
to the duty, in times of trouble and affliction, or under some
awakening Providences.

We are commanded to persevere in the duty. _And he spake a parable to
this end that men ought always to pray and not to faint._ Men are
never to relinquish the practice of devotional duties, under any
temptation or pretext. They are to be continued as long as life
continues. While life and breath last, our prayers or devotional
exercises are to be attended upon, at the stated seasons. The Apostle
speaks of rejoicing in hope, being patient in tribulation,
_continuing instant in prayer. To be instant in prayer_ is to attend
upon it, in all proper ways, and upon all fit occasions, and also to
be fervent in it. And to _continue instant in it_ is to persevere in
the practice of devotional duties as long as it shall please God to
prolong our probationary existence. He who relinquishes or
infrequently attends upon prayer is either in a delusion, or in an
unconverted state, whatever may be his pretext. A really good man who
has experienced a work of renewing grace on his heart, cannot long
deny or omit _stated_ devotional exercises. For prayer is the very
breath of the new Creature. It is recorded of St. Paul as soon as he
was converted, _Behold he prayeth._ This is equally true of all
regenerated persons. They will be punctual and constant in their
addresses to heaven, at the _stated_ seasons. You cannot keep them
from the throne of grace. They would not be hired to keep from it,
for immense treasures, or even worlds. The holy heart will no more
drop the duty of calling upon the name of the Lord STATEDLY than it
will cease breathing. It is a delusion to relinquish so important a
duty as _stated_ prayer, in its various forms, because we may have
heretofore been insincere or indevout, careless or formal in it. That
spirit, which leads any to undervalue or to neglect prayer--to deny
or turn away from the due seasons or methods of it, is not from
heaven, but is the spirit of error and impiety. Only hear how plain
the scripture is on this point. _Pray,_ says the Apostle to the
Christians at Thessalonica, _without ceasing_: that is, continue and
persevere to the end of life, in calling upon the name of the Lord:
ever maintain a devotional frame of mind: pray on all proper
occasions and fit and _stated_ seasons. Again--says he, _pray with
all manner of prayer._ This, in all reason, must include every kind
of prayer, public, social and secret. What, can we comply with this
express command, and yet neglect family-worship in our houses--or
public _stated_ worship on the Lord's day--or religious retirement?
No words can enjoin _stated_ family worship, if these do not. He who
can deny family religion or prayer, in the face of this passage of
inspired truth, must have a wonderful talent at perverting scripture,
and wilfully close his eyes upon a light, which nothing, but high
criminal prejudice, can prevent our discerning.--The happy influence
of calling upon the name of the Lord, _statedly,_ morning and
evening, in our dwellings is indeed very great. "While a desire of
imitation is confessedly a strong principle of action, one bright
domestic pattern, in a person of superior character and authority, in
calling his family to devotion, every morning and evening, will have
more effect upon all beneath and about him, than a thousand dry
instructions."--I shall here take leave to repeat some weighty and
judicious sentences from an excellent and pious Author. "If," says
he, "you neglect the duty of family prayer it will encourage and
authorize their neglect. They may omit it in their families; and
their Children's, Children may omit it; so that perhaps before the
end of the world, there may be hundreds, and even thousands,
descended from you, who have in effect learnt irreligion and impiety
in your houses, and from your example; or at least have never learnt
religion there. Yea, perhaps, Christ when he cometh to judgment, may
find some of your descendants among the wicked, who shall be _burnt
up as stubble_; and their wickedness and misery may be traced up as
high as your neglect of family worship, and be in some degree,
charged to your account. Now, can you say this is not probable? And
if it be probable, is it not very shocking? You had a thousand times
better have your families beggars, than leave them enemies to God and
strangers to prayer. Whereas by a faithful care in this duty, you may
leave a sweet savour behind you; a _praying seed,_ that shall be the
support of religion in every future age, and your joy and crown of
rejoicing at the appearance of Jesus Christ. I firmly believe, there
will not be a heavier article in any man's charge at the great Day,
than this, that he _cut off the entail of religion in his family_;
suffered it to die in his hands, after it had been conveyed down to
him by his pious ancestors; and left an ungodly Seed to be the
reproach of Christianity, and spread impiety and irreligion through
all succeeding generations to the end of the world." But the careless
omission, in point of heinous guilt, is not to be compared with the
wilful denial of family-worship. What can we think of those, who upon
a pretended internal impulse or principle, deny and vilify the duty,
and exert all their efforts to induce families to discontinue the
practice of it? They are given up to strong delusion to believe a
lie. What a bitter enemy to religion is that man who denies it to be
duty, and refuses to call upon _the name_ of the Lord in his
dwelling! Even were the evidence of the duty of family worship, much
weaker than it is, we should suppose every good man would _statedly_
perform it; because such a high privilege, and happiness.--Calling
upon the name of the Lord so as to be saved, is doing it
perseveringly--in all the ways appointed, in God's holy word, in
public--in the family--and in secret.

It may be, added, with evident propriety, that _calling upon the name
of the Lord so as to be saved,_ implies doing it, penitently,
believingly, and through the mediation and atonement of the son of
God. Without true penitence, or godly sorrow, without a Gospel
faith--without offering all our desires and requests to heaven in the
name of Christ, we cannot be saved. What are the sacrifices of
God--such sacrifices as he will be well-pleased with and own! The
sacrifices of God are a broken spirit; a broken and contrite heart,
he will not despise.--To whom does he look with a propitious smile?
To the humble--the penitent--the believing--the poor and contrite in
spirit. We are to seek the Lord while he may be found--to call on him
while he is near. We are to ask in faith. We must go to a
prayer-hearing God in a believing manner.--We are to seek the needed
blessings, both temporal and spiritual, in the name of Christ. _And
whatsoever ye do, in word or deed, do all in the name of the Lord
Jesus, giving thanks to God and the father by him._ All our
prayers--petitions for mercy--confessions of sin--and thanksgiving
must be in his name, on his account, and through his sacrifice and
mediation. Our father who is in heaven, can hear us only through him.
The prayers of faith will be heard--and when heard, answered in that
time and way, which, upon the whole, shall be best, most for the
divine glory and our good. In all our wants and distresses divine
favourable interpositions may be hoped for, if sought in faith. Our
Lord himself says, _Whatsoever ye shall ask in my name believing, ye
shall receive_--receive in such a manner--and such measures--and at
such times, as infinite wisdom sees meet; if not the very identical
or individual mercy sought, still what, all things considered, is
best. Christ, farther, informs us in regard to the duty of prayer in
these most encouraging words, _Whatsoever ye shall ask in my name,
that will I do, that the Father may be glorified in the son._--Again,
_If ye shall ask any thing, in my name, I will do it:_ that is, all
your prayers shall have a gracious audience and acceptance. That
shall be done for you, by a wise and merciful God, which shall be
most for his glory and your good, though, at present, painful to you,
or even ever so contrary to your wishes or hopes.----

To call upon the name of the Lord so as to be saved is then to call
on him, in deep repentance--unfeigned Gospel-faith--and through the
merits, righteousness, and mediation of his ever-well beloved son.----

Finally, _calling upon the name of the Lord so as to be saved_ is to
walk and conduct agreeably to our prayers. He who goes to the throne
of grace in a right manner, and so as to be accepted by a gracious
and holy God, will live and converse, in a virtuous, prudent, and
meek way: that his practice and prayers may not contradict each
other. No one can be sincere or in earnest in his devotional
exercises, who does not aim to live accordingly. To pray fervently
for the pardon of sin, and not to be sorry for our offences is
absurd. To implore of God his grace to sanctify us, and not to use
all the means of sanctification, is to trifle. To ask for his
restraining power to preserve us from vice and temptation, and at the
same time, to indulge ourselves in sin, and go in the way of
temptations is hypocrisy. To implore the gracious aids of the holy
Ghost to purify our souls, to enlighten our understandings--to subdue
our stubborn wills--to enable us to cultivate the benevolence,
meekness, and humility--the peaceableness, forgiving, condescending
temper of Christianity, and not, at the same time, endeavour to act
up to those glorious principles, is to show that we are but feigned
petitioners for the blessings we devoutly crave. It is essential to
all acceptable prayers, that we live according to them. To supplicate
the throne of grace to have all sin subdued in us, and not to take
all possible care to avoid all the occasions and ways of sin is but
mockery. When we seek to God for his grace and power to convince
us--to sanctify us--to reclaim us from our sinful wanderings--to
guard us from false principles--to remove prejudice from us--to build
us up in holiness and faith unto his heavenly kingdom--to enable us
to do all his will, to submit to his government--to comport with his
Providential dispensations, we are to improve all our best endeavours
to live and act accordingly. Can he be pleased with any prayers,
unless the deportment and conduct be answerable, in the supplicants?
The prayer of the upright is God's delight. The sacrifice of the
wicked is an abomination to him. If we love vice, and live in the
commission of known iniquity, our prayers, however many we make, or
however long, or seemingly devout, cannot be pleasing to a holy and
sin-hating God. The Psalmist says, _If I regard iniquity in my heart,
the Lord will not hear me._ Such as are
impenitent--unbelieving--profane and vicious God will not own and
graciously hear, though they offer many and long prayers to him. We
must act agreeably to our petitions for mercy, if we would be saved.
None can be saved, who will not statedly call upon the name of the
Lord, as they are able: and, at the same time, practice according to
their prayers. An unholy person cannot be saved while such. A
prayerless person cannot be saved as such. To omit stated prayer, in
its various forms, ALLOWEDLY, is to bar against ourselves, the gates
of heavenly blessedness. It is to thrust ourselves out of the kingdom
of glory. It is to plunge ourselves into misery. That our hearts and
practice must correspond with our prayers, in order to meet with the
divine acceptance, or be graciously answered, is plain from the
following passages of Scripture.--_And whatsoever we ask, we receive
of him, because we keep his commandments, and do those things that
are pleasing in his sight.--If any of you lack wisdom, let him ask of
God, that giveth to all men liberally, and upbraideth not: and it
shall be given him. But let him ask in faith, nothing wavering: for
he that wavereth is like a wave of the Sea, driven with the wind and
tossed. For let not that man think that he shall receive any thing of
the Lord.--Now we know that God heareth not sinners, but if any man
be a worshipper of God, and doth his will, him he heareth.--If ye
abide in me, and my words abide in you, ye shall ask what ye will,
and it shall be done unto you.--Then shall ye call upon me, and ye
shall go and pray unto me, and I will hearken unto you. And ye shall
seek me and find me, when ye shall search for me with all your
heart.--The Lord is nigh unto all them that call upon him, to all
that call upon him in truth.--Lord thou hast heard the desire of the
humble: thou wilt prepare their heart, thou wilt cause thine ear to
hear._ Many more texts, which speak the same language, might easily
be collected. But these are deemed amply sufficient to convince every
mind which can be convinced at all, that our hearts and lives must
correspond with our prayers--must be of the same tenour or the latter
will not be heard, or the blessings implored, be granted, or the
mercies sought, be imparted.--Thus have I considered the condition of
salvation, specified in the text, _calling upon the name of the
Lord;_ or that stated prayer is a duty binding on all men.

Calling upon the name of the Lord is the common language of scripture
for addresses to the mercy-seat of God by prayer, in all its forms,
public, social, or secret. One must be included as well as the other.
All must be equally included. For if we may lawfully shut out one, we
may the others, with as much propriety. When such general expressions
are employed, in the sacred writings, the only just and true way of
interpreting them, is to extend them to all the parts or branches of
the duty enjoined;--and _farther,_ none can rationally hope to enjoy
the blessings promised, unless they perform, in its true meaning and
spirit, the condition upon which the blessings or good promised, are
suspended. Thus, if we would be saved, we must call upon the name of
the Lord, according to the true meaning, extent, and spirit of this
duty. And all that do, shall be saved. There will not be one
exception. God's word of promise is sure; never will fail. If we
perform the condition as required, the event--our salvation is as
certain, as the word of God can make it.--

It may be subjoined, here, before we close the discourse, that
calling upon the name of the Lord, may include a sincere engagement
in the whole of Religion--not the duties of piety and devotion
only--but of sobriety and righteousness and service of God, in an
upright manner, believing his truths--studying his will--obeying his
laws, comporting with his Providence--and living as his obedient
children.----

As the conclusion of the whole, we cannot but be highly delighted
with the easiness of the terms of salvation. They are as easy as they
could be consistent with the law, character and attributes of the
Supreme Being; as they could be, and be compatible with his holiness
and sovereign mercy.--Herein, the wisdom and the goodness of the
Maker of all things shine with a conspicuous Lustre. He always acts,
indeed, with the highest wisdom, and with perfect benevolence. He
requires of us only what is reasonable to be required. And the
reasonableness of the Christian system is among the most satisfactory
and powerful evidence of its truth and divinity.--It is divine in its
nature--pure in its laws--rich in its promises--plain in its
duties--pleasing in its hopes--sublime in its prospects--supporting
in its consolations--grand in its offers--and in its rewards,
glorious beyond all that can be imagined in the perfect state.--We
are to call upon the name of the Lord, in a right and pious manner,
and be saved.--And to this duty of calling upon the name of the Lord
we are bound by the strongest of all ties--by our creation--by our
preservation--by our redemption--by all the favours of Providence--by
our dependence on God--by his glories--by his goodness--by his
omniscience--by his omnipresence--by his faithfulness--by our own
interest--by our innumerable wants, for soul and body, for time and
Eternity. And may we be saved, if we will do it, in that manner, in
which we ought?--Certainly we may. And could we desire mercy upon any
lower condition?--If we murmur and complain of this, we discover the
basest and vilest temper: and deserve everlasting exclusion from the
blissful presence of a holy and gracious God. We must be speechless,
if condemned FOREVER.



DISCOURSE V.

----------

The duty of public worship, and its beneficial tendency.

MATTHEW iv. 10.

_Then saith Jesus, get thee hence Satan, for it is written Thou shalt
worship the Lord thy God, and him only shalt thou serve._

It is becoming fashionable not only to disesteem, but to speak
lightly of the worship of the supreme Being, the fountain of all
existence and blessedness. It is to be deeply regretted, that, by
many his name is profaned, his sabbaths disregarded, his ordinances
neglected, and all worship of him habitually omitted. Nay, it is even
with one class of people, whose number is not inconsiderable, growing
into a maxim, or kind of aphorism, that all Religion consists in
doing right between man and man, in promoting the temporal welfare,
the order, and best civil good of society. This is openly affirmed by
men who pretend to clearness of thought, eminence of abilities, and
extensive reading; and echoed by their admirers and imitators. They
earnestly contend that Moral Virtue, or doing good to man is the most
acceptable offering to the divine Being, and not only the most
acceptable, but the only rational and acceptable worship, which can
be performed by us to our Maker, Preserver and Benefactor. Having
gone this length, they are compelled to take one step more, and to
assert that all other Worship, or what have usually been called
exercises and acts of Piety, are of no worth, are mere superstition
and folly, fit only for the vulgar, or to amuse the uninformed and
unenlightened. They forget not, at the same time, to remind us, that
this superstition, as they term it, is nursed by an interested and
mercenary Priesthood. But the fact is, that a system of Religion,
which leaves out the duties we owe to God, is an essentially
defective system: and no man of reflection and discernment, who is
not a disbeliever in the divine Excellence and revealed religion, can
adopt it. For men of thought and good capacities to deny or object
against the duties, due from us to the FIRST CAUSE OF ALL THINGS, is
quite unaccountable, provided they, at the same time, pretend to give
credit to any religion at all. But what is still more strange is,
that any who pretend to love and fear God, should yet deny all stated
worship of him, whether public, social or secret, and refuse to
engage in any duties of devotion, until moved or impelled thereto by
some supposed inward impression. This, all must see who exercise
their reason, is in effect to deny, and virtually to renounce all
divine worship.--And whatever such may profess or declare, so it is,
has been, and always will be judged, by all rational men.

A greater service, therefore, cannot be done to the true and
spiritual Religion of Jesus Christ, to morality, to order, to virtue,
and the happiness of the Community, than to explain and urge the
obligations, advantages, and importance of stated public worship.
This is now proposed. The low condition of Religion and the existing
circumstances of our Land, have induced me to enter, at this time, on
this great, useful, and essential subject. It is a subject often
indeed discussed. Many excellent discourses and treatises have been
written upon it. It is a CAUSE, which hath been pleaded by learned
and eloquent advocates, and of such merit in itself, as to deserve
all the defence, which can be given to it, by its ablest friends. I
would contribute my _mite_ to place it in an advantageous and
inviting light, hoping my exertions may not be altogether unavailing.
May that gracious and merciful God, whose we are, and whom we ought
to serve, smile on this attempt to recommend to all, _stated public
worship,_ the honours of his name!

In the progress of these discourses, what is intended is to evince
the duty. And then illustrate the beneficial tendency of public
worship.

The first thing proposed is to evince the duty of public worship.
What is now before us it to prove, by plain arguments from reason and
scripture, that all people are under obligations to worship, in a
stated public manner, the Deity, such obligations as cannot be
violated without the highest criminality. _Thou shalt worship the
Lord thy God and him only shalt thou serve._

The occasion of our Saviour's mentioning this great original law of
worship, which is binding on all intelligent Creatures in all worlds,
on one as much as another, was the attempt of satan to persuade him
to pay divine worship to himself. For the trial of our Lord's Virtue,
this enemy of God and man was permitted to tempt him, during forty
days of miraculous fasting, in the wilderness of Judea. The
temptation was conducted with wonderful art and address. The ability
and experience of the tempter were called forth. In the progress of
his assault, and as his last effort, he endeavors to excite within
the innocent bosom of the Son of God, the sinful emotions of ambition
and pride. For this purpose, he makes the greatest and most splendid
offers of temporal honor and grandeur, shewed him while on the
pinnacle of the temple, all the kingdoms of the earth and their
glory, (pourtrayed, no doubt, on his imagination,) and promised them
all to him, provided our Lord would fall down and worship him, or pay
him that service and those acknowledgments which were due to the one,
only, living, and true God; and which could not be paid to any mere
Creature, however exalted, without being guilty of gross Idolatry.
But the snare, though most artfully laid, and managed with dextrous
skill, was in vain. The temptation did not succeed. Our Lord was
invulnerable. Though there was no sin in him for the temptation to
work upon, yet the more holy and pure his nature, the more afflicting
and disgustful must the temptation have been. He replies, as in the
text, with pious indignation. _Then saith Jesus, get thee hence
Satan, for it is written, thou shalt worship the Lord thy God, and
him only shalt thou serve._ He most pertinently and beautifully
appealed to, and cited scripture, as our SUPREME GUIDE, or PRIMARY
RULE by which to regulate all our conduct, to repel the solicitations
of the subtle tempter. Hereby he put an honor on the written word of
God. And he has left us an example, whenever we are harassed with
temptations, to go and do likewise. Perfect as he was, in moral
goodness or innocence, he repaired not to any internal directory, as
the primary guide, but to the written word of God, as the alone and
supreme directory. And here, in the text, he lays down the GREAT
MORAL LAW relating to our duty to our Maker. And what he delivers is
as plain and peremptory a commandment as any that can be delivered.
_Thou shalt worship the Lord thy God, and him only shalt thou serve._
We may offer religious homage and praise to no other. If we do, we
are Idolaters. We must worship and serve the one true God. He does
not wait to know whether his rational creatures be willing to worship
him, or whether they fancy that they have an INWARD PROMPTER to tell
them when to worship, or how to worship him. He does not allow them
to postpone his worship, till they think the spirit moves them to
attend upon it. Because they may be awfully deluded here. For it is
impossible for man, utterly impossible, to know whether he be not
mistaken about the movings of the sprit, at the moment. We have a
sure rule. The commandment is as express and peremptory, as words can
make it. _Thou shalt worship the Lord thy God, and him only shalt
thou serve._ The great sovereign of the Universe, the Almighty maker
of heaven and earth issues out his Mandate. It is absolute and
unconditional. It is suspended on no condition whatever. It is not,
THOU SHALT WORSHIP the Lord thy God, provided you be willing,
provided you feel disposed, provided you think it best, provided you
fancy the spirit moves you to it. Such provisos would nullify and
vacate the Commandment altogether. Are we thus at liberty to render
the laws of God null and void, or of no effect? Woe unto that man, or
body of men, who undertake thus to modify and tamper with the law of
God, under any pretext whatever. It is at our peril to disobey, or
put off, or omit to comply, with this great moral law of heaven. If
we pretend to any superior rule, we presume to legislate for
ourselves, and are wise above what is written. Man's inventions are
not to be put in the place of, or to supersede the express command of
God, relating to his worship.

But how far doth this great moral law of worship extend? How much
doth it include? All who have common sense cannot but know that the
right way of interpreting an absolute and unconditional law is to
apply it to all that, to which it is, or can be applicable. According
to this rule of interpreting, the law now under consideration reaches
to all men, of all ages and nations. It binds all rational creatures,
in the whole universe of the almighty, angel and men, one as much as,
and as fully as another, without one exception or limitation.
Wherever any rational creature or moral agent can be found, in
heaven, on earth, or in any part of universal nature, there this law
extends, and binds him eternally and unchangeably.

Further, it is obvious to remark, that this law embraces all the
ways, times and seasons of worship. It is impossible but that it
should comprehend them all, one as much, and as fully as another,
according to the nature and circumstances of the case. We are bound
forever, eternally, and unalterably to worship God, in all the ways
of which we are capable, and at all fit times and proper seasons, in
a public, in a social, and in a private manner. For you will be
pleased to observe, that this law of worship comprehends one duty of
it, as much as another. It comprises indeed all the branches of it
equally. It bids us worship and serve the Lord our God, in all his
public Assemblies,--in our houses--in our closets--on all other fit
and proper occasions or stated seasons, constantly, perseveringly,
while life and breath and being last. For if we say it doth not bind
us to pay devotion and adoration, gratitude and religious praise
statedly in our Families, we may, with equal justice, say it doth not
bind us to offer homage to God in religious retirement, in our
closets. We may, also, say it includes not stated public worship. And
then we may proceed one step further, and say it binds us to no
worship at all. To say it only binds us to worship God, the author of
every mercy WHEN and HOW we may fancy the spirit moves or impels us,
we say as much as that we will be _our own judges,_ whether we will
ever offer ONE PRAYER to the fountain of life and glory, the king,
immortal, and invisible, or not: that is, we arrogantly assume the
power to legislate for the Deity--to alter--repeal--and modify his
law of worship as we please--or as our own fickle and perverse
imagination suggesteth. This in effect is to ascend the Throne, to
take the work of legislation out of God's hands into our own.--What
daring impiety and presumption!--What ignorance and wickedness are in
the heart of man!

With evident propriety might we attempt to establish from the text
the duty of the stated worship of the supreme Being, in all its
forms; but in the subsequent reasonings, our attention will be
principally confined to stated public worship to be constantly
attended upon, on all God's holy sabbaths. The arguments however to
evince this to be an indispensable duty, when we are able to attend
upon it, at least many of them, will apply with equal force to prove
the duty of social and secret worship; that is, we are indispensably
obliged, to worship God, statedly, in our families, and in our
closets, as well as, in his SANCTUARY.

1. The very reason and nature of things may convince us that God is
to be publicly worshipped by his reasonable Creatures. Public worship
comprehends, in general, solemn prayer, religious praise, and pious
instructions. An essential part of public worship is stated and
solemn prayer, preferring unitedly petitions for both temporal and
spiritual blessings to the Throne of grace, devoutly imploring the
free and full remission of sin, and gratefully recognizing the
receipt of past mercies. Where there is no prayer offered to him,
who, in gracious condescension, hath stiled himself the hearer of
prayer, there is consequently no worship. Now had we no knowledge of
Revelation, or suppose there never was any, we contend, that the
light of reason would be sufficient to convince us that the public
worship of the Deity is an indespensable duty. That homage from us is
due to the one Supreme Being seems to be a very obvious dictate of
reason. For if he exist at all, and be necessarily what he is, from
Eternity to Eternity, his existence ought to be noticed by us, in a
becoming manner, not only meditated upon, but reverentially
regarded--regarded with adoration and praise. He is in himself
infinitely glorious and transcendently excellent, and of course, must
be worthy of all love, esteem, and obedience. Rational creatures, are
bound, by the intelligent nature with which they are endowed, to pay
the Author of their existence, all the homage of which they are
capable, and all those acknowledgements of gratitude, praise, and
affection for which they were formed. That they are made capable of
knowing, loving, fearing, and serving God cannot be disputed; and
never was disputed. If capable of worshipping the Father of our
spirits and former of our bodies, they are bound to do it. The very
relation we stand in to him, obliges us to honour and serve him. In
the very nature and necessity of the case, certain relations subsist
between the Creator and Creature. It is impossible that these should
be dissolved. They will necessarily continue, in full force, as long
as the created nature continues. Whatever changes it may undergo,
there can be no dissolution of these relations. They cannot but
remain to all eternity, if the created rational nature be to continue
forever. And that it will, is highly probable from reason, and the
instructions, which can be collected from the best and wisest
researches of philosophy, and is fully revealed in the Gospel, in
which life and immortality are brought to light. As long, then, as
the rational Creature exists, so long the relation he stands in to
God, as his Creator, lawgiver, sovereign, preserver--beneficent
parent, governor, and judge, will continue. So long, consequently,
the obligation to pay all possible adoration and praise, fear and
reverence, gratitude and love to him, will continue. We cannot get
clear of this obligation. Our crimes or follies, however great cannot
annul it. We may as well think to change heaven and earth, as to
change this obligation. He that made us and preserves us, certainly
hath a right to challenge from us, all the service we can render unto
him. For on account of the infinite glories of his nature he must be
worthy to receive from us, the affections of our hearts, the praises
of our tongues, and services of our lives.

And to render unto him the glory and honour due unto his name, by a
religious homage, is as much a MORAL duty as the offices of justice,
mercy, and humanity. The moral Law as much binds us to love and serve
God, as to do good to man, to promote his just rights and true
happiness. Why are we to do unto others, as we would that they should
do unto us, but because the very condition of our nature points it
out as proper; reason, common sense, and common interest bind us. We
participate of one nature, are placed in the same probationary state,
and are liable to the same common evils. Man is then related to man.
All are brethren. The laws of reason therefore oblige us to do
justice to all:--to be compassionate:--to be condescending--to
endeavour to advance the good of all, as we have ability and
opportunity. Because the divine Being is our Maker and upholder, for
the earth is his, and the fulness thereof, the world and they that
dwell therein, we are to worship and serve him. The infinite
greatness and glorious majesty of God lay us under the most sacred
bonds to worship him. _For the Lord is a great God, and a great king
above all gods. In his hand are the deep places of the earth; the
strength of the hills is his also. The Sea is his; and he made it;
and his hands formed the dry land. O come let us worship and bow
down: let us kneel before the Lord our Maker. For he is our God, and
we are the people of his pasture, and the sheep of his hand._ Here,
in these words of pious David, we are to worship God, because he is
God--great and glorious--and because the Maker of the world--and our
constant benefactor.

Whether he need our religious services or not--Whether they can
benefit him or not--Whether they avail to excite divine commiseration
or not--or to change the divine purposes or not--is not the question.
He is infinitely exalted, it is conceded, above all blessing and
praise, whether of angels or men. His beatitude and glory are
incapable of receiving an increase, or sustaining a diminution. His
benevolence and clemency are boundless. His omniscience precludes any
new information. All our wants and necessities are perfectly before
him. The condition of each member of his immense family, in heaven
and on earth, is known to him, the blessings which they may need, the
dangers which may threaten--the storm which may impend. In regard to
the worship of our Father who is in heaven, therefore, the question
is, whether it be proper and fit in itself,--whether
reasonable--whether the moral law enjoin it. The good it is designed
to accomplish respects the worshipper--not the object worshipped. A
very mistaken and absurd idea of prayer have those, who suppose the
end of it, is to bring any accession of honor or felicity to God. He
needs us not. But we cannot be happy without his favour. His favour
is life; and his loving kindness better than life. We want his
blessings, and must perish forever if they be withholden. And prayer
is a mean appointed by him, to obtain all needed mercies.--It hath,
therefore, an important--a glorious end.

Moreover, there is another consideration most interesting. We are
social beings. Every thing indicates that we were made for society.
We are placed in society. As individuals, or singly, we can worship
God. We are, consequently, obliged to do it. Were there but one
intelligent Creature, in the whole universe, he would be bound,
statedly and constantly, to pay homage divine to his adorable Maker.
But as we are connected with our fellow-creatures, whether in smaller
or larger circles, there are superadded ties to bind us to offer
religious addresses to heaven, at all proper seasons or fit times:
for there is a time or season for every purpose and duty.--Again, as
formed for and placed in society, we have social wants, and,
therefore, should look to the author of all good for a supply of
them. We should seek his bounty. We have public mercies conferred
upon us. These we are bound, by the very nature of the thing,
thankfully to acknowledge. We have sins which ought to be jointly
confessed, repented of, and pardon solicited, publicly. As a
Community or public, common evils are to be deprecated, common
favours in Providence owned, and common guilt bewailed. As a people
or public we need the smiles and protection of the Almighty. We
cannot prosper without them. He orders favourable seasons. He
disposes of all public concerns. With him, it is to do as he pleases
with us--with ours--with all his people--with all creatures. The very
principles of reason, then, teach us jointly to acknowledge our
dependence upon him, from whom cometh down every good and perfect
gift; who can make us happy--or let us by leaving us to ourselves be
miserable. The conclusion is we should engage in his stated public
worship and praise. We are capable of doing this. We were made on
purpose to shew forth his divine glories and praise. Our tongues, can
utter abundantly the memory of his goodness. The faculty of speech,
by which we are distinguished from the brutal world, was imparted to
us, not to curse and blaspheme, but to praise and adore the glorious
donor--not to slander and injure man--but to plead his cause, and the
cause of Virtue--to aid man in the road to bliss.

By convening together statedly to worship God, we put a public honor
on his name, attributes, providence, and ways. We proclaim to all,
that we feel ourselves dependent on him, and subjects of his moral
government.--But even beyond this, our being together for public
worship quickens and animates each other in things divine and
heavenly. It assists and strengthens all the offices of humanity,
increases our sense of moral Virtue--is contributing to the honour of
Virtue and the depression of Vice. Nay, the power of sympathy--our
wish to stand fair in the estimation of each other--the passion of
shame--and sense of decency may all, by our being together statedly,
in holy time, for the purposes of religious worship, be brought to
contribute their proportion to advance the interests of morality, and
human happiness. The benevolent lover of God and order--the
well-wisher to man's best and real good--and the peace and happiness
of society will stand in a kind of pleasing transport and rapturous
gratitude, at the wisdom and goodness of God in appointing public
worship. And he cannot but esteem it not a duty only, but a rich
privilege to engage in it, at its stated returns.

As reason, thus, teaches us the duty of worshipping the God, who made
us, in all the ways, of which we are capable, public, or private; so,
it is, here, not improper to remark, we find that much the greater
part of heathen nations, in antient days, at SET TIMES--or STATED
SEASONS, paid some kind of homage to their Idol-Gods. They had their
STATED sacrifices, oblations, and libations, either annual, or
monthly, or weekly. They had their domestic and supreme Divinities,
and performed to them not only public, but private, and family
devotions. Reason, then, binds all men to pay worship to a superiour
power. Revelation points to the right object, and marks out the only
true way.

2. God, in his word, most expressly commands us to worship him, and
signifies his will, in so plain a manner and so repeatedly, that none
can deny the duty, who will be upright in searching his word. We may
pretend that we must put off worshipping him, till we reckon we have
some internal impression, or impulse, or moving on the soul, or that
professed MUTE worship is sufficient to answer a clear Conscience,
but God will not be mocked by such weak pretences. For such pretences
disgrace reason, and insult common sense. They are but sorry pleas to
evade a plain command. And he who denies, under any cloak whatever,
or endeavors to dissuade from the duty of the stated public worship
of the Majesty of heaven and earth, can be accounted nothing less
than an enemy to God and man, to the glory of God and Salvation of
man. _Then said Jesus get thee hence, Satan, for it is written thou
shalt worship the Lord thy God, and him only shalt thou serve._ The
moment Satan artfully attempted to seduce him from the worship of the
one true God, and to draw him to Idolatry, he bids him depart. He
frowns upon him with indignation. _Get thee hence Satan._ Here is an
example for us. The moment any one denies, or reproaches the worship
of the one supreme Being, our fears should be alarmed, our concern
should be roused. Omitting or disparaging, by vile sneers, the
worship of God is one of the first steps to a denial of all religion,
and to a profligate and immoral life. For a writer of note, and not
of the Priesthood, asserts, "that there can be no morality without
Religion."

According to the text, we are to worship God, because he is God: and
we are to serve him alone, because there can be but one God--one true
God. For all Idols, are a vanity and a lie. And not to worship him,
statedly, is to neglect him, to forget him, to forsake him, to be
hostile to religion. He has always had a church and people in the
world who have faithfully served him. He reared the frame of nature,
as a kind of spacious and august Temple, and placed man at first in
it, as a Priest to the mouth of creation to offer prayers and praises
continually before him. All inanimate things, as it were, silently
worship him. It is man's business to render vocal their homage. He is
not to be mute, but to speak forth the divine praises. In the
earliest times, God had public worship offered to him, Gen. iv. 26.
_Then began men to call upon the name of the Lord._ Then, began they,
as soon as their numbers were adequate, to worship God publicly. A
day for solemnizing public worship was instituted in Paradise. Gen.
ii. 1, 2, 3. _Thus the heavens and earth were finished, and all the
hosts of them. And on the seventh day God ended his work which he had
made: and he rested on the seventh day from all his work which he had
made. And God blessed the seventh day, and sanctified it: because
that in it, he had rested from all his work which God had created and
made._ The appointment of a Sabbath implies the appointment of public
worship. A Sabbath, or seventh part of time to be kept holy,
necessarily includes the worship of God. For if he were not to be
_publicly_ honored and served by his people, in a collective
capacity, why need there be a _day of rest_ to be weekly celebrated
by religious adoration and praise? And that the Sabbath was observed,
and public worship performed by the Saints of the old world cannot be
doubted by any, who believe that God had a seed to serve him, in that
early age of the world. After the flood, we know that men publicly
worshipped God. For we read of their erecting altars, in one place
and another, where they removed or resided, and offered sacrifices
and praises. Noah, who lived several hundred years before the deluge,
and was the father of the new world, was a Preacher of righteousness.
But the office of a Preacher cannot be executed without hearers.
People must have assembled therefore at stated seasons, to hear him,
and to join in worshipping God with him.

When the moral law was given, God commands all to worship and serve
him. The moral law was given to Israel as a people, and they were
absolutely ordered to worship and serve, as a people, the true God,
in distinction from all Idols. The first commandment points out the
object of all religious prayer and praises. _Thou shalt have no other
God before me._ They were to forsake all Idols. They were to own,
acknowledge, and serve the God of heaven and earth. They were
publicly, or as a people, to own, cleave unto, and worship him.--The
second Commandment forbids all image-worship--all corruptions and
mixtures of human invention in the worship of God. _Thou shalt not
make unto thee any graven image, or any likeness of any thing that is
in heaven above, or that is in the earth beneath, or that is in the
water under the earth. Thou shalt not bow down thyself to them, nor
serve them. For I the Lord thy God am a jealous God._ The reason
which God gives, for prohibiting all Idol or image worship is his
being jealous for his own honour. He will not give his glory to
another, or have any competitor in worship. To worship Idols is
directly to forsake and disown him. _The third commandment_ prohibits
all profaning the name of God, or his word, or works, or attributes,
or any thing whereby he makes himself known. _The fourth specifies_
the proportion of time, the stated season, and appoints the
sabbath--or rather renews the appointment of it, for the original
appointment was, at the close of Creation, when the six days of
labour were ended. All these four commandments relate to the right
worship and service of God--the true God; and are honoured with the
name of the FIRST TABLE of the law. The moral law begins with our
duty to God. It is altogether fit and reasonable that it should begin
with our duty to HIM, who is the sum of all being and blessedness.
Divine revelation puts every duty in its proper place. It does not
let a less important one occupy the place of a more important one.
Our first duty--is with him who is the FIRST of all beings, and
infinitely the most glorious.--Can any deny that the worship of God
is a moral duty, when so much of the moral law is taken up in
commanding it, and regulating it? _Then one of them which was a
lawyer, asked him a question, tempting him and saying, Master which
is the great commandment of the law: Jesus said unto him, thou shalt
love the Lord thy God with all thy heart, and with all thy soul, and
with all thy mind. This is the first and great commandment._ Our Lord
thought that the first duty of man was to love and serve God.--And
that person must have a very perverted mind who can suppose, that the
neglector of divine worship can be said, with any propriety, to love
God.

Again, The tabernacle was erected for the public worship of God. It
was fashioned by divine order. The very form of it was given to Moses
in the mount. Speaking of the various articles used in that wonderful
structure, the command to Moses, is, _And look that thou make them
after their pattern, which was showed thee in the mount._ The
Tabernacle was the appointed place of public worship for the people
of Israel, or God's visible professing people, in their travels
through the wilderness. It continued to be the PLACE of public
worship for the nation, till the TEMPLE, one of the wonders of the
world, was built by Solomon. Here God recorded his name. Here the
people were commanded to come. The symbols of his divine presence
were in this place. _And the Lord went before them by day in a pillar
of cloud to lead them the way; and by night in a pillar of fire, to
give them light: to go by day and night. He took not away the pillar
of the cloud by day, nor the pillar of fire by night from before the
people._ The glory of the God of Israel filled the Tabernacle, was
over the mercy-seat. He promised them his blessing in the place of
public worship. _In all places where I record my name, I will come
unto thee, and I will bless thee._ After the people had gotten
possession of the promised land, the Ark of the covenant was lodged
in Shiloh, and there for a long time, the people celebrated divine
service. When the temple was finished, Jerusalem was fixed upon as
the permanent seat. Three times a year all the males were to appear
before the Lord in Zion. After the captivity in Babylon the
privileges of the SANCTUARY were again restored. A second temple was
built by Zerubbabel, and Israel continued to worship, at Jerusalem,
until the Messiah came.

On every Sabbath day, the law of Moses was read and explained by the
appointed Teachers, and Songs of Zion were sung. When our Saviour was
on earth, in Judea, there were Synagogues, at convenient distances,
for public worship, and he honored the Sabbath and public worship by
his punctual and constant attendance. _And Jesus came to Nazareth
where he had been brought up; and as his custom was, he went into the
Synagogue on the Sabbath day, and stood up for to read._ And even
unto this day, the Jews continue the same practice of worshipping God
publicly on their Sabbath-days. Isaiah prophesying of Gospel times
says, _It shall come to pass that from one Sabbath to another all
flesh shall come to worship before me saith the Lord.--On the first
day of the week, when the disciples came together to break bread, St.
Paul preached unto them ready to depart on the morrow, and continued
his speech until midnight._ In places too numerous to be particularly
cited, all men are directed to hear the word preached--to attend to
it--to obey it. Jesus Christ called and sent his Apostles to proclaim
the good news of Salvation. They universally attended the worship of
God--prayed--preached--and in religious songs, celebrated the divine
praises. And we find it has been the invariable custom of Christians,
from the times of the Apostles, down through all ages, and in all
countries to the present day, to convene for public worship, in God's
SANCTUARIES and HOUSES of prayer, from week to week, on the Lord's
day. And we are now, this day, in God's house, for the same purpose.
It is more indeed owing to the institution of public worship, than
any thing else, that we now enjoy the Christian Religion; that it has
not long ago been lost. Upon the whole, by public worship the
interest of the Gospel is supported--the communion of saints
preserved--and the kingdom of the Redeemer enlarged.----



DISCOURSE VI.

----------

The duty of public worship, and its beneficial tendency.

MATTHEW iv. 10.

_Then saith Jesus, get thee hence Satan, for it is written Thou shalt
worship the Lord thy God, and him only shalt thou serve._

As the stated public worship of the supreme being is the great
support of Virtue and Religion in the world, and the means of
strengthening and increasing them in particular souls, my design was,
with the divine assistance, to give you, in as short a compass as may
be, a general view of the subject, an account of what the scripture
says and requires, concerning our obligation constantly to attend
upon it, on the Lord's day, unless real necessity may be pleaded; or
such an excuse may be offered as will justify us, at the bar of
Conscience, and at the bar of the final Judge.

What was proposed in discoursing upon the words of the text was--to
prove the duty of public worship.----

And then to illustrate the beneficial tendency of it.

In the preceding discourse, we entered upon the proof that it is an
indispensable duty statedly to worship God with our fellow-men. This
we attempted by two arguments, _first,_ from the principles of
reason--and _secondly,_ from the many plain and clear intimations of
the word of God.--We pass, thirdly, to observe that, had not God
intended that his people should statedly honour his name by public
worship, he would never have instituted the Christian Ministry. That
he has appointed such an order of men, is as plainly revealed as any
truth or doctrine can be revealed. He calls and qualifies them for
the important work. He commissions them. The qualifications for the
ministerial work and duty are frequently and largely described. The
particular manner, in which they are to be separated to the work, or
invested with the office of the evangelical Ministry, is marked out.
None who seriously believe in the divine authority of the scriptures,
can either deny or dispute the institution of the sacred order, or
appointment of stated Pastors to be continued, in the Churches, till
the second coming of our Lord Jesus Christ. Most full and express to
this purpose are the following passages. _And he gave some Apostles:
and some prophets: and some evangelists: and some Pastors and
teachers; for the perfecting of the saints, for the work of the
Ministry, for the edifying of the body of Christ: till we all come in
the unity of the faith, and of the knowledge of the son of God, unto
a perfect man, unto the measure of the stature of the fulness of
Christ.--Go ye, teach all nations baptizing them, and teaching them
to observe all things whatsoever I have commanded you--and Lo! I am
with you always: even unto the end of the world._--Again; _go ye into
all the world, and preach the Gospel to every creature. He that
believeth and is baptized, shall be saved, but he that believeth not,
shall be damned._ The Apostle Paul seems to make a constant
attendance on the preached word a necessary mean of the conviction
and conversion of sinners. _Whosoever,_ says he, _shall call upon the
name of the Lord shall be saved. How then,_ adds he, _shall they call
upon him of whom they have not heard?_ or _hear without a preacher?_
And so he concludes, _faith comes by hearing, and hearing by the word
of God_ preached.

Priests and prophets were appointed to minister in holy things in the
Jewish Church. The Jews were bound in duty to attend upon their
ministrations. A TEMPLE was built, by divine order; public prayers
were to be offered in it; Sacrifices were to be attended; and other
religious ceremonies to be performed. But how absurd was all this: if
the people were not to resort to this Temple, to unite in these
prayers, and to engage in the other religious offerings? Was it not
expressly commanded that the LAW should be read on the Sabbath day?
But to what end could this be, if the people were not to hear it? Did
not God, in an extraordinary manner, by his spirit, raise up a
succession of prophets in the Jewish Church, and send them forth with
his messages to the people to warn, reprove, and instruct them? Is
not the necessary consequence that the people were to convene to hear
their warnings, or the word of the Lord? In the gospel-dispensation,
God has appointed ordinances of worship. His ministering servants are
to preach his word faithfully--to take heed to their doctrine--to
deliver sound doctrine: they are to teach all nations. But how can
they discharge their duty, if people be not obliged constantly to
attend to their teachings?

4. The obligation statedly to worship God in public may be argued
from the frequent injunctions, in the Gospel, to HEAR the word
dispensed. The parable of the _Sower,_ with our Lord's own exposition
of it, were there no other scripture-argument, would be sufficient to
satisfy every reasonable mind that an order of men are appointed to
preach the Gospel, and that the people are indispensably obliged to
assemble themselves together to hear the word preached, and to join
in all the acts of public worship. The _sower_ is the appointed and
duly authorized Preacher. The seed sowed is the doctrines or truths
of the Gospel. The different soils represent the various sorts of
hearers. Those who wisely and duly improve the precious advantages of
a preached Gospel, are those who receive the seed into good and
honest hearts. Our Lord reminds all, of the duty and importance of
rightly hearing the word of the Kingdom, _Who,_ says he, _hath ears
to hear let him hear._ He tells all people to take heed how they
HEAR. _Take heed therefore how ye hear._ But in order to hear, they
must be where the word is to be dispensed. How much he prized the
duty of a constant and faithful attendance upon a preached Gospel, we
learn from his own mouth. _And he answered and said my Mother and my
brethren are these which HEAR the word of God and do it._ A beatitude
is pronounced upon such as _hear_ and keep the word of God. _But he
said, yea rather blessed are they that HEAR the word of God and keep
it._ If they hear it, they must be where it is appointed to be
dispensed. St. James directs us to be swift to hear, which must imply
that we be solicitous and careful to be in the place, where the word
is to be preached. _Wherefore,_ continues he, _lay apart all
filthiness and superfluity of naughtiness, and receive with meekness
the engrafted word which is able to save your souls. But be ye doers
of the word, and not HEARERS only, deceiving your own selves. For if
any be a HEARER of the word, and not a doer, he is like unto a man
beholding his natural face in a glass._ The duty of hearing the word
of God dispensed in his sanctuary, is often enjoined in scripture
upon all people, whether old or young, high or low, rich or poor. And
this duty involves in it, or necessarily presupposes the whole of
public worship. Such persons as think themselves too knowing, or too
exalted, or too important, or such as through prejudice, or indolence
or disregard of all Religion refuse, to appear before God in his
house on the Sabbath to hear the word, and join in other Lord's-day
solemnities, do what in them lies to discredit the public exercises
of Religion, and are responsible to him, who will be their final
Judge. The sin of neglecting public worship--of profaning the
Sabbath--or forsaking divine ordinances is seldom viewed, as it ought
to be, as heinous in its nature, and pernicious in its tendency.

5thly. The duty of public worship may be argued from the institution
of a Gospel-Church and the holy sacraments, baptism and the Lord's
supper. The very nature of a Gospel-Church, implies the obligation of
the stated worship of God in public. The Christian ordinances of
baptism and the Eucharist necessarily include public worship. If
divine ordinances are to be dispensed--if the friends of religion are
to bind themselves to serve, love, and fear God, by covenant vows and
a profession of religion, they must meet together for this purpose.
How could the ordinances of God be administered, if his people were
not to assemble themselves together to enjoy them? The institution of
the Christian Sabbath is also a clear proof of the obligation of
stated public worship. If God have ordained one day in seven, to be
employed in religious duties, his people are to sanctify it, or use
it for the ends, for which it was appointed. They are to convene
together to pray unto him, to praise his name, to celebrate his
ordinances, and to attend to his word. All these institutions,
therefore, are connected. If one be denied, the others cannot be
retained. They must all stand or fall together. If we give up one, we
must, to be consistent, give up all.

Having now, at some length, proved the duty of stated public worship,
we shall, as proposed, endeavour to illustrate its importance, in the
Christian system, and its beneficial tendency.

In order to see, in a clear and forcible manner, the great importance
and beneficial tendency of public worship, we will consider the
purposes, for which it was instituted by a wise and gracious God.
These are three: Man's present and temporal happiness: his spiritual
and eternal happiness; and the divine glory.

1st. In the institution of public worship, a wise and merciful God,
had in view man's present and temporal happiness. This is a very
important end, but is the least so of the three now to be
illustrated. Could mankind be convinced of this, and really feel it
in a proper manner, we should see a reformation in their conduct--our
congregations would be full--our Churches crowded--and the holy
Sabbath better observed. The ardent wish is to be happy. The general
enquiry is who will show us any good? How may our interest be secured
and advanced? While I am therefore pleading for the honours of God's
holy name and worship, in the Sanctuary; I consider myself, and hope
to be able to make it appear so, as pleading human happiness. All
must, then, attend carefully to what promises to be for the benefit
of all. Though few truths be more certain, than that public worship
is designed and calculated to promote the real welfare of civil
society, or present temporal happiness of man, yet very sanguine
hopes of making a deep impression of this most pleasing doctrine upon
the mind cannot be entertained. It is extremely difficult to induce
people to believe that any part or duty of Religion will yield them a
present profit, or be most for their present interest. But our
present as well as future good is aimed at undoubtedly by public
worship. An unnecessary restraint or burden was never imposed on man
by his munificent Creator. God consults our happiness in his
Providence and word, and in the whole frame of Christianity. _Those
that honor me,_ says he, _I will honor,_ but _they that despise me,
shall be lightly esteemed._ If we honor him with our substance, he
will not forget to bless us. _Honor the Lord with thy substance, and
with the first fruits of thine increase, so shall thy barns be filled
with plenty, and thy presses shall burst out with new wine._

The peace, the order, and the well-being of society are intended in
the Gospel.--The Religion which it exhibits, is profitable unto all
things, having the promise of the life that now is, as well as that
which is to come. It is calculated, in its whole frame, its duties,
doctrines, and ordinances, to secure the rights of man--to promote
freedom, to make mankind happy on earth, as well as blessed in
heaven. Its tendency to promote our present good deserves to be
numbered among its excellencies and the evidences of its divinity.
Indeed, rightly understood, there is no part of it, nor any of its
duties, but tend to advance our well-being in this world.--If, in
other Countries where it is known, it have, in any measure or degree,
injured society, the evil is to be imputed not to its nature or
original design, but to superstition, or to the corruptions of it.
For in many countries where it is known, it has lost its native
simplicity and proper glory. It is so disfigured and distorted that,
if the first heralds of it, were now to revisit the earth, they would
not even know, that what is called the Christian Religion, in some
countries, and among some sects, was pretended to be the religion
which they preached, and the truth of which, they sealed with their
own blood.

If, in other Lands, ecclesiastical tyranny and persecution have
reigned, and the rights of conscience have been invaded and trampled
upon, still in our country, there is not a single vestige of this.
All enjoy universal toleration. Civil government is not incorporated
with the Church. In America there is nothing of the nature of a
Hierarchy. The religion of Jesus Christ stands upon its own basis.
Happy Land! It is our favoured lot, my fellow Christians, to live in
a country which has the honor of exhibiting the first instance the
world ever saw, of a civil Government established upon the broad
basis of equal and universal liberty. Religion sheds indeed a most
benign influence on society. Civil government and true liberty
receive support and authority from it. It enforces all good laws by
the powerful ties of conscience. It breaths forth ardent prayers to
almighty God for the tranquillity of the public--for the divine
smiles to rest on rulers and ruled--and on all the various orders of
the community--that vice and all land-defiling sins may be
suppressed--and that the righteousness which exalteth a nation may
flourish. Besides one essential part of Religion is morality. There
can be no true Religion without morality. And the more morality is
taught, recommended and practiced, the more prosperous will be civil
society--the more strengthened in its kind purposes will be civil
government--the more respected will be the laws against vice and
injustice--the more esteemed will be civil rulers--the more sober,
regular, and industrious will be the whole mass of the citizens.
Public worship may fitly be termed the school of morality.--The
weekly instructions, delivered to attentive audiences, on the Lord's
day, on the duties of morality, have an unknown effect, an insensible
influence upon the general morals of the people. As a people we do
not realize the singular temporal blessings derived from public
worship. The instructions of God's house tend to enlarge the mind--to
promote charity, peace and benevolence, and of course our best
temporal interest. They are adapted to soften the heart and
liberalize the soul. They adorn the social life; they are well
calculated to render man benefit--friendly, and
compassionate--diligent in his calling--faithful to his
word--punctual in his dealings--sensible to the misfortunes of
others--a good Christian--and from a good Christian to a good member
of civil society the transition is easy. Were there, as the Atheist
pretends to believe, no other world besides this or were death to be
the final extinction of the living principle, it would be wise in a
people statedly to attend public worship, as an excellent expedient
to advance the dearest interests of society.--I have enlarged a
little upon this idea, that public worship is designed to promote
man's present temporal happiness; because I deem it an important one,
and because it is seldom enlarged upon.

2dly. Another and the great end of public worship is man's spiritual
future and eternal happiness. Between his temporal and spiritual
happiness there is no room for comparison. As much above the former
is the latter as heaven is above the earth. Our spiritual happiness
claims from us our first, our greatest, and chief attention. It is as
much to be preferred to our present interest as the soul is to be
preferred to the body. Hence the exhortation, _labour not for the
meat that perisheth, but for that which endureth to everlasting
life._ What is it to be happy for a few fleeting days on earth, to
being blessed in heaven to all Eternity! Even were we to gain the
whole world, and lose the soul, we should be infinite losers. God has
instituted public worship on purpose that we might be saved from sin
and misery: that we might attend supremely to our highest, our
spiritual well-being:--that we might know the truth:--that we might
be blessed while we live:--and blessed when we shall come to die: and
reside after death in his kingdom forever. It is the principal mean,
appointed by infinite wisdom and goodness, to awaken, to convince, to
convert the sinner--to comfort and establish the saint; to
instruct--to guide--to save us from error--to animate us in duty. The
truths to be dispensed, in the sanctuary, are God's truths--the word
preached is his word--not human opinions or traditions--or dreams of
philosophy; the ordinances administered are also his holy ordinances.
The divine word is powerful and penetrating. It is purifying and
enlivening. It is compared to things most powerful--to _fire_ that
melteth--to a _hammer_ that breaketh in pieces the flinty rock--to a
sharp _two edged sword_--to _incorruptible seed that liveth_ and
_abideth_ forever. The word to be dispensed is morally adapted to
accomplish all its own purposes--to impress the conscience, to call
up attention--to reprove for sin--to convince--to enlighten--and to
console the mind. The grace and spirit of God are, moreover, promised
to render it effectual. God will not suffer his own means to fail of
success. He will clothe them with an almighty energy. Where he hath
recorded his name, there he will meet with and bless his assembled
people. Zion of old, we are informed, was the birth-place of saints.
THERE they received light and were comforted. This man and that man
we are told were born in her. By public worship _there_ performed,
souls were quickened--God was honoured--truth was promoted--and grace
divine manifested. The great End of public worship is to promote
man's future, spiritual happiness--to bring him to pardon--to
sanctify him--and to meeten him for the joys and glories of the
heavenly state.--

3dly. God, also, instituted public worship to advance his own glory.
This is his highest aim in all things. His ultimate end in Creation,
Providence and Redemption. For his sake or to manifest his praise all
things are, and were made. _Thou hast made all things and for thy
pleasure they are, and were made._ Of him, as the original cause,
through him as the grand Preserver, and to him as the ultimate end
are all things: to whom be glory forever. That which is of the
greatest worth or importance, no doubt, will by him be first of all
regarded, and regarded exactly according to its worth. The divine
glory is certainly, in reason's view, infinitely the most worthy
object. And, of course, it is infinitely fit that God should make it
his highest aim. It is of more worth than the whole universe. All
nature had better go to ruin, than God's honour be stained. And what
HE, who is the wisest of all beings, steadily pursues as his ultimate
end, ought to be the highest object with all intelligent Creatures,
whether in heaven or on earth. In saving man doth the divine glory
shine with an attractive splendor.--When the sinner repents--when he
submits to a holy and sovereign God--when he is pardoned--when he is
sanctified--when he is justified--the divine glory is illustriously
displayed. And public worship, in a peculiar manner, honours God.
Those who attend upon it testify publicly to the world, their belief
in his existence, trust in his mercy, dependence upon his goodness,
obedience to his laws, subjection to his authority and
acknowledgement of all his glories. When we convene in the Courts of
the Lord, to pray unto him, and praise his name, we do as much as
declare to all, that we are not ashamed to own and serve him as our
God and king, and by our example invite others to give him the glory
due upon his name. That God considers public worship as honouring him
is evident from his terming the habitation of his house, _the place
where his honour dwells;_ that is, where he is honoured in a special
manner.--Moreover we are told, that _he loveth the gates of Zion more
than all the dwellings of Jacob._ Praying families he loves; but
praying worshipping Assemblies he loves more, because he receives a
larger tribute of glory from them.----

To show the greatest importance and beneficial tendency of public
worship, some further particulars may be pertinently added. Its happy
effects are many and great. Could I describe them, in their beauty
and glory, every heart would be warmed, every ear would listen, every
tender emotion would be excited.

In general, we may be certain that God would not have ordained public
worship, had it not been necessary, useful and wise; had it not been
for our good in time, and in Eternity. Neither his wisdom, nor
goodness, nor justice, nor mercy would require us to do what would,
when done, be of no service or benefit to us in particular, or of any
importance to the world at large.--

_One happy effect_ of public worship is to prevent Religion from
being lost in the world. If ever mankind be brought to a steady,
regular, punctual, and conscientious attendance upon it, they must be
convinced of its beneficial tendency both on the mind and the morals.
The real friend of the Gospel and its benevolent System of principles
and duties wants no aid from superstition, or fanaticism. He wishes
the promotion of no Religion, which is not genuine and rational.
People are not made better by any superstition, or wild and
irrational practices. If public worship be not adapted to benefit
society, to secure and advance its best interest, its peace and
order; if it be not calculated to make us better men--better
citizens--better members of civil society; if it have no natural
adaptedness to do us good in every relation in life, in every
station--in every condition, it can answer no very valuable purposes,
as to this world in respect to civil government or our temporal
happiness. People at large will entertain no cordial esteem for its
duties, or exert themselves statedly to attend upon it, unless we can
offer arguments sufficient to satisfy them of its great advantage. To
prove that the supreme Being hath most expressly instituted it, and
that he most solemnly requires all, of every rank and station, to a
punctual attendance upon it, is not enough. This we can easily do.
This often hath been done. But the most material point of all, on
this subject, is to convince the mind that it hath a most happy
beneficial tendency not only to secure our future, but to promote our
present felicity. Unless we can lay before people, considerations of
sufficient weight, to impress their minds with a deep affecting sense
of its great importance and good effects, they will not feel the
obligations to attend upon it, in such a manner, as will be
influential on their practice. They will treat it as of little
consequence in itself, or to the community. They will speak of it in
terms either of disrespect or reproach; they will infrequently attend
upon it, or wholly retire from it.--Hath it then any happy effects on
the minds and morals of a people, or hath it not? Is it of any
advantage?--Or is it of so much advantage as to make it highly
expedient--and not only highly expedient but an indispensable duty to
repair statedly to places of public worship, and join in all its holy
exercises? Let us go into a large and candid enquiry. Let us attend
to the arguments, which shall be offered, without any prejudice, or
unwillingness to be convinced. Let us receive light when presented:
hear patiently, and weigh carefully reasons when offered. A
prejudiced mind is not in a situation to admit conviction. A real and
inward dislike of Religion, will prevent our hearing an argument, as
we ought to hear it, the design of which, is to honor and recommend
any important branch or interesting duty of it. If we really hate
Religion, and have no regard to principles of morality, we are
prepared to treat with scorn all arguments in favour of any of its
duties, though the arguments be altogether rational and fully
conclusive.--

Public worship is directly calculated to preserve religion in the
world, or to prevent it from being lost, and is, therefore, of the
greatest moment and most beneficial tendency. This consideration will
have no effect upon any, who do not esteem Religion both necessary
and important. For if it be a fiction, a mere fable, it ought to be
disesteemed by all, and expelled from the world, and of course that
which tends to prevent its being lost, would on this supposition, be
really of pernicious tendency. To all who admit the reality of
religion, whatever hath a tendency to preserve it, must be
exceedingly dear. And they will be cordially attached to it. As long
as public worship is honored and maintained, religion, the holy
scriptures, and morality will be honored, likewise, and maintained:
will be esteemed and admired. They can never be lost as long as a
Christian Ministry and a Christian worship are regarded. There is no
other way, possibly, in the nature of things, to extirpate the true
religion from the earth, but to pull down all the Altars of God--to
rase to the ground all the temples of the Most High--to prevent or
forbid all worship of the Deity in public. And the spirit of the
present day which hath gone forth against the _corrupt governments_
in Europe, or the _thrones_ of Kings, wages war also against the
_Altars_ of God. It makes no discrimination between gross
superstition and rational religion. By ridicule, by insult, by
impious scoffs, the enemies of morality and the Gospel are exerting
all their malice and power to induce people to treat all religion as
a mere human contrivance, and to leave the temples of God to moulder
down, forsaken and despised. Julian, a Roman Emperor, surnamed with
great justice the Apostate, was a very cunning and subtle man. He had
great abilities. He was a philosopher. After he became an unbeliever,
and openly renounced the Christian religion, he resolved to
annihilate it, to expel it, name and thing, from the world. And there
are too many, in this age, who ardently wish he had succeeded. As the
only probable mean to accomplish his purpose, he deposed all
Christian Ministers, and prohibited, by his imperial authority, all
public worship. The pagan Priests he honored every where, and highly
distinguished them by his favor. The temples of God he turned into
_shrines_ for pagan Idols. Lectures on the Platonic philosophy
succeeded to the exhibition of Gospel doctrines and divine
ordinances. And had not THAT BEING, who is wiser than the wisest, and
who, with infinite ease, frustrates the counsel of man, interposed,
and raised up a successor to the imperial Dignity who was a cordial
friend to the Gospel of the Saviour; the artful Apostate would have
done, what all enemies of christianity wish had been done, wholly
extirpated it. But Jesus of Nazareth, the despised Galilean, the
doctrines of the cross, have triumphed. The gates of hell, Satanic
and human malice, cannot prevail. The Christian Religion has lived,
in spite of all opposition--and will live to the End of the world.
Under Providence, the continuance of it, to this day, is to be
chiefly, if not wholly, ascribed to public worship and divine
institutions. Drop all public worship, and religion is supplanted.
Probably the holy scriptures would never more be translated--if
preserved, at all, in their original languages, it would be in the
cabinets of the curious. To public worship, then, are we mainly
indebted, that religion is not lost, in the waste of time, the
revolutions of the arts and sciences, the confusion and wreck of
kingdoms, the wars and public calamities of nations, the vices of
men, and the multitude of idolatrous rites.



DISCOURSE VII.

----------

The duty of public worship, and its beneficial tendency.

MATTHEW iv. 10.

_Then saith Jesus, get thee hence Satan, for it is written; Thou
shalt worship the Lord thy God, and him only shalt thou serve._

Among all the visible Creatures, it is man's peculiar excellency,
that he is capable of considering and worshipping his Maker and was
made for that purpose. Your attention is again called therefore to
the duty and beneficial tendency of public worship.--We have already
largely argued the duty of it from reason and scripture, the two
great sources of moral and religious knowledge.--The beneficial
tendency of it we urged from a consideration of the purposes, for
which it was instituted; which were these three, man's present and
temporal happiness:--his future spiritual and eternal happiness: and
the divine glory.--Its beneficial tendency we likewise argued from
this consideration, that it is an excellent expedient to prevent
Religion from being lost in the world. There will never be much
serious godliness among any people or in any family, where public
worship is lightly esteemed, or generally neglected. For it is an
excellent expedient to keep alive on the mind a sense of Religion,
and our obligations to a gracious and holy God.

_This is the second consideration,_ which will be urged, to
illustrate the great utility of public worship.

No man who has any just views of the nature and importance of
Religion, can be indifferent about the state of it, among those with
whom he lives, and in the place where divine providence has cast his
lot, and where he expects to spend the remnant of his days. If he
desire to have it flourish, to see morality honoured, and the
happiness of others increased, he must be a firm friend to the public
worship of God. He who treats his Maker with intire neglect, or
disowns the obligations he is under to him, will treat his fellow-men
with scorn, and make light of the obligations he is under to them.
Without public worship God would soon be forgotten, and Religion lost
among us. If man be once released from the obligations of Piety, no
other will bind them: there will be no mutual trust and confidence
among us: yea, society would be dissolved. The fear of God is the
principal support of government, and of the peace and good order of
the world. The more godliness there is among us, the more honesty,
industry, and sobriety there will be. Nothing but religious
principles will restrain men from secret wickedness, controul the
licentiousness of the Great, who think themselves above law; and curb
the wild passions of the people. And as there is no probability that
Religion will ever flourish, or even subsist among us, without public
worship, it is very desirable it should be constantly and faithfully
attended upon for the good of our country; that we may become a
sober, virtuous nation, and God may not be provoked, to send upon us
destroying judgments, or still more severely chastise us. Let every
one then, who wishes well to the interests of his country, shew it,
by diligence in attending upon the duties of Piety in God's Courts.
We hear many express themselves very high on the subject of honesty
and faithfulness to promises. And too much cannot be spoken in praise
of these. They are the pillars of public order. But in what way are
we to expect, that the great body of people will be honest, sober,
industrious, temperate, and faithful? In the omission, or in the
practice of the duties of public worship? Can we hope that they will
be regular, sober, honest members of civil society, while they
despise the duties, which they owe to God, in his sanctuary, on his
holy Sabbaths? If we flatter ourselves that this will be the case, we
discover our want of wisdom, and a true knowledge of human nature. We
may as well look for the streams to flow, when the fountain is dried
up. Will the rose blossom and send forth its fragrance, when the root
is decayed? some will tell us notwithstanding, that they have
constantly attended public worship, for many years together, and
still have never found any happy effects either on their minds or
lives. They fail not, also, to add that others, in the circle of
their acquaintance, are constant in appearing before God in Zion, who
are very bad men, who practise all manner of wickedness. To what
purpose, they ask, is it, then, to be constant in the duties of
public worship on the Sabbath, if the week be spent in dishonesty,
idleness, falsehood, and vice?--It would be perfectly safe to risk
our cause in an appeal to experience or fact. Let us examine the
lives and conduct of those, who make conscience of the duty of public
worship, and those who deny or neglect it altogether. Every one who
is capable of observation knows the difference. So true is this, that
it is a common remark that no one denies or deserts public worship,
but he falls into some vice, some scene of iniquity. He has done that
which makes him ashamed to see his fellow-men, and join in
worshipping God with them. Atheists and Libertines renounce the duty.
They reproach it, and display all the bitterness of malice against
it. Some, it is granted, are never seen, or seldom seen, within the
walls of a Church, who are still honest and upright in their
dealings--and against whom the charge of immorality and profaneness
cannot be justly laid. Others may omit the duty, through mere sloth
or negligence, or some prejudice or pique. But when candor has made
this concession, it must stop. I would wish to wound the feelings of
no man--much less to bring in a false accusation. However truth is
sacred, and must not be given up.--Are not sabbath-breakers--look
round and see, and judge righteous judgment, are not neglectors of
the duties of Piety in God's house, generally profane and immoral? Do
they not too often prove, by their conduct, that they have no
principle?

If any still object and say, "I have attended constantly for a
succession of years, and have found no real good effect on my heart
or conduct. I am as much averse to religion as ever: as dishonest and
unjust as ever: as ignorant and blind as ever, having no knowledge of
one duty, doctrine, ordinance, or virtue of Religion--as profane, as
hard-hearted, as unkind, as brutal in my manners and temper as ever,
as intemperate and villainous as ever. I therefore am resolved, I
will never go to public worship again. I have gotten no good. Public
instructions have never taught me any thing. I know no more of the
subject of Religion and morality, than if I had never heard one word
about them. I have no more conscience about duty, or seriousness,
than if I had never been urged and importuned to become an upright
and good man." Is this really the case? Can any one make this
confession consistently with truth? If so, your situation is indeed
awful and alarming. The tear of commiseration may be shed over you.
If you have any sense or reason, you must tremble. An immediate
reformation is now incumbent on you. You have not a day or moment to
lose. But can you think this a valid objection against the importance
and happy advantages of public worship? It is a full proof of your
own guilt and iniquity, but no proof against the duty of a constant
attendance upon the holy solemnities of Zion. But let me expostulate
a moment with you. I feel an uncommon solicitude for you. Give me
leave to ask, how do you know that public worship has been of no
benefit to you? Can you possibly tell how bad you would have been, or
how much more vile and abominable, or ignorant and abandoned, you
would have been, than you now are, if you had always refused to
attend public worship? You might have been in the midst of almost all
evil. You have been under great restraint. If you be not sensible,
that you ever received any instruction or one idea of christian
doctrine, still you may have acquired much religious knowledge, and
gained much strength against temptations and sins, and not be
sensible of it. We imperceptibly acquire knowledge and the habits of
moral honesty. Perhaps, by attending public worship, you have been
saved from those open sins, which would have destroyed your
reputation, and ruined you, both for this world and the next. But
further, permit me, or rather suffer conscience to do its friendly
office, and ask you, if you have never gotten any good at all by
public worship, was the fault yours, or was it not? Where is the
blame to be fixed? Somewhere it must lie: for it is exceedingly
great.--When you have been in God's Sanctuary, did you never hear one
proper prayer offered to the throne of grace, did you never hear from
any one, a discourse that contained, at least, some moral or
religious truth, some really Gospel-doctrine, something to regulate
your morals, to enforce duty, to invite you to love, fear, and serve
God, to do good to man, and to live a pious and holy life? Is it
possible for you to say, you never heard one prayer, or one
discourse, that had any truth or knowledge in it? If you have heard
both pious prayers, and edifying discourses, what is the reason you
have gotten no good? The blame is yours. Have you not been
prejudiced? Have you not been careless and inattentive? Have you not
been stupid and thoughtless? How unreasonable then is your conduct in
objecting against public worship! How foolishly do you act to forsake
God in his worshipping Assemblies? A man sick unto death calls an
eminent Physician. The Physician repairs in haste to the chamber of
the sick. He hears his groans, he critically examines his case. He
prescribes the only proper and effectual remedies; and retires. The
patient refuses, after viewing them to apply them. But he insists
upon it, that the physician is unskillful, and the means ineffectual.
The disorder rages: nature yields under its violence, and the poor
Sick man dies, because he would not apply the prescribed means. Where
is the blame to be charged? Let common sense furnish the answer.

Public worship is particularly calculated to keep up a sense of
Religion on the soul. Such is the nature of man, that he must have
forms of worship, or he will lose all sense of God and divine things.
The substance and power cannot be preserved, where the forms are
denied and relinquished. In the public Assemblies of God's people,
the various principles of human nature are made to operate in favor
of religion: the power of sympathy, all know, is very great, and in
public worship this may be the mean of exciting serious attention and
thoughtfulness. When we go to the house of the Lord, weekly, to pray
and praise, to speak and hear divine truths, we shall be ashamed to
fall into vice--to commit scandalous crimes--or to act an unjust or
unkind part. If we do what is mean, dishonest, or vile, we shall
reluctate seeing our fellow-worshippers again, when the Sabbath
revolves. All love the praise of others, and desire their esteem; and
they therefore will endeavour to behave so as to see their
fellow-worshippers with pleasure again. Joint prayers tend to
solemnize the soul; joint praises to enliven the affections; and
public instruction to enlighten the mind. Nay, barely seeing each
other together, after the business, toils and dispersions of the
week, tends to soften and humanize the soul:--to promote kindness and
friendship, benevolence and morality:--to make us ashamed of our
follies and vices--fearful of error--and to esteem and revere Virtue.
It nourishes moral sentiments and keeps men from degenerating into an
uncultivated unsocial state. In the institution of public worship,
the supreme Being considers men as being what they are, as being
influenced by the principles, we find they are, in our connexion with
the world. He treats them as moral agents and social beings. And all
the powers of human nature and principles of society are compelled to
operate in favour of moral and divine things. Public worship,
therefore, tends to make men sober and moral, pious and just: good
citizens and obedient subjects, faithful parents and dutiful
children, obliging neighbours and useful members of the
Community.--The seasons of public worship are placed at a convenient
distance. Were the distance greater or less, it would not be so well.
Were the seasons of it to return once in three days, multitudes would
not have time enough, to attend to their necessary concerns--or to
provide for their comfortable subsistence. Were they to return only
once a month, or three or four times in a year--we should forget our
duty--be under disadvantages about acquiring religious knowledge, or
being fitted for duty. One day, in seven, seems to be a happy mean--a
due proportion of time. Six days we may attend to our secular
pursuits or callings. Every _seventh_ is to be consecrated to God, as
a season of public devotion. And the solemnities of public worship
have a direct and immediate tendency to impress the mind with a sense
of the reality and importance of divine things, and to cherish and
preserve a sense of religion among mankind.--

_A third consideration_ to convince us of the happy tendency of
public worship, is its adaptedness to diffuse extensively religious
knowledge. That a just understanding of the holy scriptures, and of
the essential principles of the Gospel and morality is of high
importance, it is presumed no one will dispute. For the soul to be
without knowledge is not good. We cannot be happy without it. We
cannot be saved without it. It is the food of the mind; supports and
invigorates. And here, it ought to be remembered, that such is the
nature of the Christian Religion, that it cannot flourish, or be even
continued in its purity, without knowledge. A high degree of
ignorance is incompatible with salvation. Man is also exceedingly
averse to the trouble and pains of acquiring knowledge. He is stupid
and unwilling to attend to spiritual things. He needs line upon line:
instruction upon instruction.--Besides, a very large proportion of
the children of men must of necessity labour for a subsistence in the
world. From the very state and circumstances, in which they are
placed, laborious diligence is requisite. It is not optional with
them, whether to be industrious or not. Necessity compels them. If
they will not work, they cannot live. And this is a wise ordering in
Providence. For industry is friendly to health and Virtue. If the
earth were to yield, spontaneously all that man wants for his
support, it would not be so well for him. It is a blessing then that
he is obliged to be industrious. Idleness is the inlet of every vice.
If man be not necessarily employed about what is useful and good, he
will employ himself about evil. Since then so great a part of the
human race are obliged to be engaged in laborious employments, public
worship is a happy expedient to spread Christian knowledge.
Innumerable multitudes may be instructed at one and the same time.
The benefit of a whole week of diligent study may be enjoyed in one
day by thousands. Public instructions, in God's house of prayer, are
the easiest way of communicating and diffusing knowledge. The
Christian Minister, we hence learn ought to be _able_ to teach--to be
_furnished_ with a high degree of knowledge--to be a man of learning
and extensive science. An illiterate man, however pious and good he
may be, is totally unqualified for sustaining the office, or
discharging the duties, of a Gospel-Minister.

_A fourth argument_ to prove the beneficial tendency of public
worship is, that the duties or exercises of it are well adapted to
promote the Salvation of men.--If any under the peculiar advantages
of the public stated worship of God finally perish, it will be a
dreadful reflection, when they shall be forced to say, _how have I
hated instruction and my heart despised reproof? And have not obeyed
the voice of my Teachers, nor inclined mine ear to them that
instructed me. I was in almost all evil in the midst of the
congregation and Assembly._--Wisdom says unto all, of every rank and
condition, _hear instruction, and be wise and refuse it not. Blessed
is the man that heareth me, watching daily at my gates, waiting at
the posts of my doors._ Blessed, indeed, are all who hear the word of
God and keep it;--who are constant in attending upon, and who duly
improve sanctuary-opportunities and privileges; who never fail,
except when strict necessity or charity may be pleaded, to appear in
God's house, and exert themselves to have its duties of essential
service to them. Every part of divine service is fitted to awaken
serious consideration--to call the mind off from vanity and folly--to
represent all vice and hypocrisy in an odious, and all Virtue and
duty in an amiable light. God and angels are witnesses of the
devotions of his worshipping people. When we are before him, here in
his courts, his all-seeing eye is upon us. He records in the book of
his remembrance what is amiss or insincere, and an account must at
last be rendered unto him of the hours we spend here, as well as of
all our thoughts, words, and deeds. This is sufficient to compose the
mind, to solemnize the heart, and to render us attentive. We may well
exclaim with Jacob, _how dreadful is this place! this is none other
than the house of God, and this is the gate of heaven!_ We should all
say with Cornelius, _now therefore are we all here present before God
to hear all things that are commanded thee of God._

_A fifth argument_ to evince the beneficial tendency of public
worship is, that it is calculated to bring people to a friendly
temper towards each other, and to mutual love and forbearance. In
divine ordinances, the worshippers appear like brethren. They ask for
the same mercies. They look to the same Mediator for a full pardon of
their manifold impieties. They profess to believe the same truths, to
need the same purifying grace to restore unto their hearts the lost
image of God. They partake of the same ordinances. Their voices are
mingled in the same praises. Can they, then, fall out by the way?
Must they not be mild and forgiving towards each other? Can they
refuse to practice condescension? They all appear before a holy
God--profess to hope for the same salvation--and at last to enter
into the same kingdom of Glory.--

_The sixth and last consideration_ to evince the beneficial tendency
of public worship is, that it serves to train us up for the worship
and employments of the celestial kingdom. Pious worshippers cannot
but rejoice, to think that the institution of public worship is, as
it were, a CONCERT of prayer--that all Christians in past ages have
loved to engage in it, and left their testimony in its favour by
their constant attendance upon it. They recorded their sweet
experience of its pleasure. And all sincere friends to the cause of
the Redeemer, over the Countries where the Gospel is known, make
conscience of assembling together to honour God in public worship.
When we address ourselves to the various parts of it, we are
animated, we are consoled, with the thought that we are not alone,
but that all God's people are joining with us. How has my heart been
enlarged with this idea! But what is the worship of God here on earth
compared to the heavenly! Here sin stains our best duties.
Imperfections cleave to all our warmest devotions. Clouds of error
obstruct the clear and full view of truth. We know but in part, we
prophesy but in part. Our harps are hung on the willows. A dead
languor rests on all our religious performances. But in heaven there
will be no cold hearts--no dissenting voices.--Perfect love will
animate all the worshippers in the realms of eternal day. They are
before the throne of God, and serve him day and night in his temple.
Their joy is one. Their happiness is one. And their worship is the
perfection of ardour, sublimity and purity.--How can we behold
worshipping Assemblies joined in prostrate adorations before the
throne of grace, and uniting their voices in hallelujahs of praise to
the Eternal King, without having our thoughts led forward to that
delightful scene of heavenly worship, where mingled choirs of angels
and saints, whose number is ten thousand times ten thousand, and
thousands of thousands, are continually saying with a loud voice,
_worthy is the Lamb! blessing, and honour, and glory, and power be
unto him that sitteth upon the throne._ Do not the crouded Assemblies
of Christian worshippers bear some distant resemblance to the Zion
above?--Let it be our supreme concern, to be fitted and trained up by
the humbler forms of devotion in the Church militant, for the exalted
services and work of the Church triumphant.----Such are the happy
effects of stated public worship and instructions, prayers and
praises. "Prayers," says a mahometan writer, "are the pillars of
Religion; and they that forsake prayer, forsake Religion."--The
public devotions of God's house, how advantageous: how useful: how
beneficial in their tendency!--"To thee, O devotion, we owe the
highest improvement of our nature, and much of the enjoyment of our
life. Thou art the support of our virtue, and the rest of our souls
in this turbulent world. Thou composest the thoughts. Thou calmest
the passions. Thou exaltest the heart. Thy communications, and thine
only are imparted to the low, no less than to the high, to the poor
as well as the rich. In thy presence worldly distinctions cease; and
under thy influence worldly sorrows are forgotten. Thou art the balm
of the wounded mind. Thy sanctuary is ever open to the miserable;
inaccessible only to the unrighteous and impure. Thou beginnest on
earth the temper of heaven. In thee hosts of angels and blessed
spirits eternally rejoice." So important is the duty of public
worship to the world and the interest of moral Virtue, that we can
hardly be too zealous in recommending it, or exceed in our encomiums
upon it. For it is impossible a man should be good, while he
altogether omits the duties of Piety. The neglect of them shews that
we have no right notions of God, no sense of his presence, no hearty
desires of his mercy, and no solid hope of his favour.--

We will here, at the proper place to insert the remark, and as a
further proof and powerful recommendation of the duty of public
worship, see what the views, and opinions, or feelings and practice
of the scripture-saints were in regard to it. How the Apostle Paul
viewed it, we learn from the following direction of his. _Not
forsaking the Assembling yourselves together as the manner of some
is, but exhorting one another._ These words teach us that there were,
in the days of the Apostles, and should be in all ages, Christian
Assemblies for the public worship of God and mutual edification: and
that it ever was, and ever will continue to be the duty of all
Christians to frequent these Assemblies in obedience to the command
of God, to perpetuate and maintain his worship in the world, and for
the confirmation of their faith, and their mutual edification unto
life eternal. To the Corinthian christians, he says, _In the name of
our Lord Jesus Christ, when ye are gathered together_: He speaks of
their being convened for public worship, as their _stated_ custom.
And in his salutation to them as a Church, he mentions those _that in
every place_ call upon the name of Jesus Christ. _Unto the Church of
God which is at Corinth, to them that are Sanctified in Christ Jesus,
called to be saints, with all that in every place call upon the name
of Jesus Christ our Lord._ Those _in every place that call upon the
name of our Lord Jesus Christ_ are all worshipping Assemblies of
Christians. Our Lord himself promises, in a most tender and affecting
manner, his gracious notice, presence, and blessing with ever so
small a number of his worshipping disciples or followers. _For where
two or three are gathered together in my name, there am I in the
midst of them._ His calling his followers a CHURCH implies
necessarily their assembling _statedly_ for worship and mutual
edification. Public worship directly honors Jesus Christ, and is a
most expressive way of owning him before men; and denying it or
neglecting it, is denying him and being ashamed of him. _He that
denyeth me, and is ashamed of me and my words before men, him will I
deny before my father which is in heaven and his angels._ The Psalms
are full of expressions of warm affection and attachment, as all know
who read them, to the courts of the Lord, to public worship. All good
men love the ways of Zion, esteem and value exceedingly the word of
God--the house of God--the ordinances of God--the Sabbaths of
God.--Man never appears in so amiable an attitude as when on his
_knees_ before his Maker. The pleasure of engaging cordially in
public worship is noble. How often too does God honor his worshipping
Assemblies by his favorable presence--by communicating his
grace--mercy--peace, and pardon to pious worshippers. What delight!
what joy! what sweet experience! what comfort--what transport in
joining "in work and worship so divine." As a specimen of the esteem
for the public worship of God, of delight in it--of ardent desires
after it--of the profitableness of it--I have selected from the
Psalms, the following passages--_How amiable are thy Tabernacles, O
Lord of hosts! my soul longeth, yea, even fainteth for the Courts of
the Lord.--Blessed is the man whom thou chusest to approach unto
thee, that he may dwell in thy Courts. We shall be satisfied with the
goodness of thy house, even of thy holy temple. My soul thirsteth for
thee, my flesh longeth for thee, to see thy power and glory so as I
have seen thee in the sanctuary. My soul shall be satisfied with
marrow and with fatness, and my mouth shall praise thee with joyful
lips. For a day in thy courts is better than a thousand: I had rather
be a door-keeper in the house of my God, than to dwell in the tents
of wickedness.--One thing have I desired of the Lord, that will I
seek after, that I may dwell in the house of the Lord all the days of
my life, to behold the beauty of the Lord; and to enquire in his
temple; for those that be planted in the house of the Lord, shall
flourish in the courts of our God; they shall bring forth fruit in
old age, they shall be fat and flourishing._ Again--_I was glad, when
they said unto me, let us go into the house of the Lord, whither the
tribes go up, the tribes of the Lord, unto the testimony of Israel to
give thanks unto the name of the Lord. If I forget thee, O Jerusalem,
let my right hand forget her cunning. If I do not remember thee, let
my tongue cleave to the roof of my mouth, if I prefer not Jerusalem
to my chief joy._

I have now, my Hearers, largely argued the duty and beneficial
tendency of public worship. Better reasons I cannot offer. More
powerful inducements to a constant attendance upon it, unless real
necessity may be pleaded, as your excuse, cannot be laid before you,
that are contained in those considerations which prove its beneficial
tendency, above illustrated. If by those you will not be convinced,
and reformed, if heretofore negligent of the duty, you must remain
unconvinced and unreformed. Divine power and grace alone can awaken,
convince, and reform you. Remember, if you neglect or deny public
worship, you provoke God--you neglect a plain duty--you set a bad
example--you dishonor Jesus Christ--you injure religion--you disserve
the cause of morality--you contribute your proportion of influence to
extirpate from the earth the christian religion--and must be
responsible for all the evils you are the occasion of. Let us all,
then, make conscience of so plain and so important a duty as public
worship, that by it, we may be trained up for the worship of heaven,
for THERE, they are before the throne of God and serve him, day and
night, in his temple.



DISCOURSE VIII.

----------

The Ordinance of the Lord's Supper not a human invention, but a
divine Institution.

MATTHEW xxvi. 26-31.

_And as they were eating, Jesus took bread, and blessed it, and brake
it, and gave it to the disciples, and said take, eat, this is my
body.--And he took the Cup and gave thanks, and gave it to them,
saying, drink ye all of it. For this is my blood of the New Testament
which is shed for many for the remission of sin. But I say unto you,
I will not drink henceforth of this fruit of the vine, until that
day, when I drink it new with you in my Father's kingdom.--And when
they had sung an hymn, they went out into the Mount of Olives._

It affords peculiar satisfaction to the thinking mind, in attending
any duty of Religion, to be well assured that it hath either a divine
warrant, as _thus saith the Lord,_ or is supported by the clear light
of Reason. If we make that a duty which God hath not enjoined upon
us, either taught us by the light of nature, or the light of
Revelation, we are guilty of will-worship or superstition. In this
case, it may justly be said to us, _who hath required this at your
hands: bring no more vain oblations._ To worship God in a way not
appointed in his word, or by rites and ceremonies not authorised by
him is to presume to interfere with the kingly office of the Saviour.
He is king in his Church, and alone had power to make laws and
appoint ordinances of worship. It is an infallible mark of an
apostate and antichristian Church to pretend to institute sacraments
or ordain modes of worship. Our Lord, knowing the proneness of human
nature to err, and to adopt modes of worship of their own, has left
his people this needful warning and excellent advice. _But in vain
they do worship me, teaching for doctrines the commandments of men._
We reject, with abhorrence, all human inventions or commandments in
things divine. We glory in being guided solely by plain scripture,
and not by the opinions or decrees of any men--body of men, or
venerable ecclesiastical councils, however wise, or learned, or
pious. Superstition and impiety are two extremes, in Religion, which
ought to be shunned with equal care. We are not to turn aside to the
right hand or to the left. While we anxiously flee from superstition,
we should tremble lest we run to the opposite extreme of irreligion.
Excellent is the advice of the wise man on this head. _Put away from
thee a froward mouth, and perverse lips put far from thee. Let thine
eyes look right on, and let thine eyelids look straight before thee.
Ponder the path of thy feet, and let all thy ways be established.
Turn not to the right hand nor to the left; remove thy foot from
evil._ The right-hand errors of superstition, and the left-hand
errors of irreligion are to be avoided with the utmost solicitude.

As worshipping God in more ways than he has appointed, or in
unauthorized ways is superstition; so neglecting the ways and
ordinances of worship, which he hath most obviously appointed is
irreligion. If we refuse, under any pretence whatever, to attend upon
that, as DUTY, which he hath most expressly commanded, and which is
altogether reasonable in itself, we are guilty of impiety, or
despising his authority, breaking his laws, and rising up in
rebellion against him; and of course shall be dealt with accordingly.
For to retrench is no less criminal than to add. We are as strictly
prohibited from taking away from, as adding to, the revealed will of
God. The conscientious mind, therefore, would wish above all things
to avoid both crimes, taking from or adding to, going beyond or
stopping short of duty. To determine which crime of the two is most
heinous, is perhaps beyond our abilities. It is enough for us to know
that both are very aggravated Sins, and to be avoided with the utmost
solicitude.

We should carefully and diligently worship and serve the Lord our
Maker, just as he has commanded us, precisely, and not according to
any traditions of men, decrees of councils, uninspired canons, or our
own vain imaginations. Religious and Gospel-worship and ordinances
should be kept, pure and entire, free from all human mixtures and
inventions. These are the feelings and views which our Churches
profess to entertain--to walk by--and to hold. If in any instances,
or degree, we deviate from them, we do it mistakenly--and
unintentionally; and therefore we trust, should this be the case, it
will not be imputed to us, as a wilful aberration from the original
purity and primitive glory of the Gospel. We profess, and wish to
take Christ's spiritual and heavenly Religion, just as he, and his
Apostles have delivered it to us, in the sacred Volume.--And that we
may all be fully and perfectly satisfied, that while remembering the
bitter sufferings and agonies of our once crucified, but now risen
Redeemer in the sacrament of his supper--in the elements of bread and
wine, we are only acting in pious obedience to a plain, positive, and
express command, as express as any one can be, of our glorious high
Priest, the captain of our salvation.--It is proposed, in the sequel,
to--

I. Consider the original and actual institution of the sacramental
supper--

II. And--the nature of it, and who may rightfully attend upon it.

I. We are to consider the original and actual institution of the
sacramental supper. It may not be improper or unuseful, just to
notice here as we enter on this important subject, the names, by
which this Ordinance of the New Testament dispensation, is commonly
known. I now, in the entry, call this ordinance, an ordinance of the
New Testament dispensation, because I hope to be able, in the
subsequent reasonings, to prove it to be so, to every mind that has
candour, and discernment, to see the force of arguments. It has been
differently denominated, in the Christian Church, and by different
communions of Christians. It has been called the holy Sacrament--the
great Gospel feast--the Christian Passover--the holy supper--the
Eucharist--the Communion--and the Lord's supper. Among all these
appellations, that by which it most commonly goes, among christians,
is the Lord's supper. In each of these names, there is a peculiar
significance and propriety, as is justly observed in those numerous
discourses, which have been published on this Gospel-ordinance. Pious
and sensible tracts have been published by learned men and sound
divines on the nature of this ordinance--the qualifications of the
worthy recipients--the terms of admission to its blessed
privileges--the due preparation for attending upon it--the graces to
be exercised while attending it--the design of it--and the temper and
conduct which become christians after rising from the holy table--as
well as the danger and sin of an unworthy and irreverent approach to
it.--There is, in holy scripture, most obviously, sufficient reason
for these several names given to it. But we readily concede, the word
_sacrament_ is not in the New-Testament-writings. It signifies
binding ourselves to the Lord by covenant-vows and promises. Whenever
we participate of the sacrament of the supper, we solemnly covenant,
engage, and promise visually to be the Lord's; to believe his truths,
to be faithful in his service, to perform the duties which he
enjoins--and to take him for our only Saviour.--

It may also, once for all, be here remarked, that there are, among
the various communions of christians, some circumstances relating to
this Ordinance, which are not essential, but are left to the
convenience, prudence, and situation of the followers of the Son of
God. Such as the frequency with which it ought to be celebrated; the
posture of the recipients;--the quantity of the _Elements_ to be
taken;--and several other less points, which indeed have caused much
contention among pious christians, to the disgrace both of reason and
religion. In all indifferent things, it is folly to contend. It is no
where said how often the Lord's Supper is to be solemnized--or
whether in the morning or evening of the Sabbath-worship--or whether
we shall sit--or stand--or kneel while we partake of the symbols of
the body and blood of the Redeemer. These circumstances are perfectly
immaterial. And how unhappy, that christians should ever interrupt
the harmony of churches on account of them, or divide and separate
from each other. But about what trifles, MERE NOTHING, will men
furiously quarrel! He who kneels at the holy table is as acceptable a
worshipper, as he who sits or stands. God looks at the heart, and not
at the outward appearance. A composed, decent, and respectful or
reverential posture is becoming, and is required. And as often, as
the body of the people, with whom we worship, deem it expedient to
solemnize the holy ordinance of the supper, we should do it, even if
our private opinions should happen to be different. All that
Christian Churches are concerned about, is that their Communion-days
or Sacramental seasons may not be too near each other, or too far
distant, lest the good effects, which they are intended to
accomplish, should be frustrated. These observations are made to
reconcile unhappy differences in Churches--to prevent needless
disputes--and to promote among all that love our Lord Jesus Christ,
however distinguished by name or distant in place,
union--love--charity--condescension--and mutual forbearance. I hope
the glorious day will soon arrive when God's people of the various
denominations, will make the most of their union, and the least of
their difference--and be in all ESSENTIAL THINGS, of one mind, of one
way: and will lay aside and be ashamed of their foolish attachment
to, and intemperate zeal for mere circumstantial points, names, and
forms. Happy are the persons or the church that can divest themselves
of all party-views and prejudice--of all bigotry and narrow notions,
and embrace all pious people, of whatever sect, in the arms of
fraternal affection--loving those most, who appear to have most of
the temper and holiness of the Gospel! Alas! what mischief to the
best of all causes, that of Jesus of Nazareth, hath bigotry done in
every age, and every land, where his name has been known!

But the principle design of the present discourse is to prove, from
scripture, the reality of such an ordinance, as we call the sacrament
of the supper. Is there, then, such an ordinance, in the Christian
Church, to be observed by all the followers and disciples of our
Lord, in every age and country? If there be not, we are, in our
attendance upon it, justly chargeable with adopting human inventions
and corruptions. Consequently are guilty of will-worship or
superstition. We go beyond what is required of us. We cannot, of
course, hope, upon reasonable grounds, for the divine acceptance and
approbation. For God is never honored by, or pleased with our
religious observances, however seemingly devout or pious we may be,
when we presume to offer him, either what he hath not required of us
by plain instructions of his own word, or made known to us by the
dictates of reason: or when we offer it in the way, which he hath not
required. We are to admit as articles of faith all that he hath
enjoined, and only what he hath enjoined, and no more. In our
practice, as professed christians, we are to do precisely as he hath
commanded us. To believe as he tells us, and to do as he bids us, is
the chief of religion. As professed followers of the Redeemer of the
world, we are to walk in all the ordinances and commandments of the
Lord blameless. On the subject of positive duties we are to be
guided, in our inquiries, altogether by the revealed will of him, who
appoints them.

Laying aside all prepossessions from education, tradition, or other
sources, let us candidly and critically enquire, whether Jesus Christ
did not, in the most POSITIVE and EXPRESS manner, institute the
sacrament of his supper, or a solemn commemoration of his passion and
death by partaking of bread and wine set apart to be emblems of his
body and blood. And it is not possible for any language to be plainer
or easier to be comprehended, than the passage of scripture chosen
for our present meditation. In it we have an account, concise, but
full, of the original appointment. We have, in it, the history of the
first Christian sacrament ever attended upon. The Jewish Passover is
done away EXPRESSLY, by him whom it typified, and who alone had
authority to change or abrogate the whole Jewish system. He says, in
so many words, that he abolishes it, and would never more attend it.
He says, he sets up another and new ordinance, in its room, to be
continued in his Gospel kingdom. He himself dispenses the Elements
after consecrating them by prayer. His disciples partook of them. All
the circumstances are minutely set down. Nay, he ordained, as king of
Zion, as head over all things to his Church, that the commemoration
of him, by material bread and wine, should be STATEDLY observed to
the end of the world, in his Church, for the important purposes of
honouring him as a Saviour, and preserving warm in the heart, and
perpetuating the memory of his sufferings, his dying love and rich
grace. I will explain and illustrate this history of the institution
of the Lord's supper, in the following manner, and principally in the
words of an _approved expositor._

At the close of the paschal supper before the table was cleared,
Jesus to show that he was thereby typified as the lamb of God who was
to be sacrificed for us, took in his hand such bread as was in common
use, and having set it apart for sacred service, by thanksgiving and
prayer, he brake it and distributed it among his disciples, saying
_take eat_; for I appoint this sacramental bread to be henceforth
eaten as the memorial of my body's being broken for your redemption
by my sufferings and death; in like manner as the eating of the
paschal Lamb was appointed to be a memorial for the preservation of
Israel from the destroying angel, and of their deliverance out of
Egypt.----After the same manner he likewise took the cup of such wine
in his hand as they had at the paschal supper, and setting this apart
by thanksgiving and prayer to sacramental use, delivered it to his
disciples, saying to every one of them, _drink of this_: for I
appoint this sacramental wine to be henceforth drunk by all my
disciples as the representation and memorial of my blood's being shed
for the confirmation of the new covenant, and purchasing of all its
blessings; and particularly for the forgiveness of the sins of vast
multitudes, not of the Jews only, but of the Gentiles, also, even of
all that by faith receive the atonement.----

But I tell you that from this time forward I have done with drinking
the juice of the grape in commemoration of Israel's deliverance, and
will have that Ordinance continued NO LONGER than till the things it
typified shall be fulfilled by a more glorious redemption in the
Gospel-kingdom, which will take place after my resurrection, and will
call for a NEW USE of wine in the commemorative Ordinance which I
have NOW INSTITUTED.----And when at the close they had sung an hymn
or song of praise suited to the occasion, Christ knowing that the
time of his being betrayed was just coming on, would not stay to be
apprehended in the house, lest he should bring the Master of it, into
trouble, nor in Jerusalem, lest he should occasion public tumults and
outrages, but retired with his disciples to the Mount of Olives. Here
is a minute and circumstantial account given us by the Evangelist
Matthew, of the ABROGATION of the Jewish ordinance of the Passover,
and the INSTITUTION of the Christian Ordinance of the Lord's supper.
It is a plain and particular account, as much so, as can well be
conceived. And of all the four Evangelists, it is often observed,
Matthew is the most circumstantial and particular in giving us the
memoirs of our blessed Lord's life, discourses and conduct. St. Mark
and St. Luke rehearse to us, in the same words, as nearly as may be,
the ORIGINAL INSTITUTION of the ordinance of the Supper, and the
abolition of the paschal Supper, and of the continuance of the former
in the room of the latter. The Evangelist Mark's account is this.
_And as they did eat Jesus took bread and blessed and break it and
gave to them and said, take eat this is my body.--And he took the
cup, and when he had given thanks, he gave it to them, and they all
drank of it. And he said unto them this is the blood of the new
Testament which is shed for many. Verily I say unto you, I will drink
no more of the fruit of the Vine until that day that I drink it new
in the kingdom of God. And when they had sung an hymn, they went out
into the Mount of Olives._ St. Luke's account is of an exactly
similar tenor, though the order be a little different. _Saying with
desire have I desired to eat this PASSOVER with you before I suffer.
For I say unto you I will not any more, eat thereof, until it be
fulfilled in the kingdom of God. And he took the cup and gave thanks
and said, Take this and divide it among yourselves. For I say unto
you, I will not drink of the fruit of the Vine until the kingdom of
God shall come. And he took bread, and gave thanks, and brake it and
gave unto them saying, This is my body which is given for you: this
do in remembrance of me. Likewise also the cup after supper, saying
this cup is the new Testament in my blood which is shed for you._ No
words can be more particular. All the three Evangelists exactly agree
in their account. There is indeed a wonderful harmony in this, as in
all their other accounts of the birth, life, doctrines, institutions,
sufferings, and death of the son of God. They vary so much as is a
full proof that they did not transcribe from each other--or pen their
Gospels by previous concert:--and they harmonize so completely as to
satisfy all candid minds, that they gave a true, and not a false or
fictitious history. All these three Evangelists tell us that Jesus
Christ, DIRECTLY and EXPRESSLY, abolished the ordinance of the
PASSOVER. And that he also in the Gospel-kingdom, or his Church,
would have bread and wine used as an ordinance commemorative of his
broken body and shed blood. He was very formal, as well as solemn and
particular in this. He told his disciples what the bread was a sign
or symbol of--his body broken: and what the cup was the sign or
emblem of--his blood shed for the remission of sin.--All reasonable
people will agree that his disciples, who were present and heard him,
and partook of the consecrated bread and wine, understood him
perfectly. But how did they understand him? If they did not
comprehend his meaning, it was because he did not utter himself
intelligibly, or they had not common capacities to take up his
meaning.--How they understood him, their conduct explains to all who
have eyes to see, and ears to hear. Did they ever more after this
attend the paschal Ordinance, which had been so dear to the Jewish
Church, from the day of its institution?--Did they not on the _first
day of the week,_ the Lord's day, attend public worship, and
solemnize the Lord's Supper? They did. What did they do this for, if
their Lord and Master had not ordered them to do it? Dared they, of
their own accord, undertake to appoint an ordinance of worship? Their
actions speak louder than words can do. In the Acts of the Apostles,
we are told xx. Chapter--7. that the disciples and believers
solemnized the ordinance of the Lord's supper--on the LORD'S-DAY--the
day of his resurrection, the FIRST DAY of the week. _And upon the
first day of the week when the disciples came together to break bread
Paul, preached unto them._ This could not be common _breaking of
bread._ No person, in his senses, can imagine the Apostles went about
from house to house to do this. It could be no other, therefore, than
the sacramental _breaking of bread._ It was on the FIRST DAY of the
week--the Christian Sabbath, or Lord's day. They met for public
worship. Paul preached to them. They had likewise public prayers.
They assembled as we do, and as the Christian world ever since have
done, on the Christian Sabbath to preach, to pray, and to solemnize
the holy Ordinance of the Supper.--A still more minute account is
given us of the various parts of pubic worship observed in the
Apostolic days--ii. Chapter--41 and 42 verses--_They gladly received
the word, and were baptized, and continued steadfast in the Apostle's
doctrine and fellowship--and in breaking of bread and in prayers._
They were steadfast. They gladly received the word--took a pleasure
in hearing it--in being where it was preached. The ordinance of
water-baptism was administered to them. The ordinance of the Lord's
Supper was celebrated and prayers were attended. _They_--that is, all
the professed believers in Jesus Christ _continued steadfast in the
Apostle's doctrine and fellowship._----It is then a fact
incontrovertible, that in the primitive days of Christianity, the
disciples all attended the divine ordinances of baptism and the
Lord's supper--public worship and prayers, on the FIRST day of the
week.

To put the matter beyond all doubt, we will see what St. Paul's view
of it was. He was the chief of the Apostles. An immediate revelation
was given to him, and he was a wonderful and most successful
instrument of spreading the glory of the Gospel--and by whom also a
very considerable part of the New Testament was penned.--In his first
Letter to the Church at Corinth, he gives us a very particular
account of the ORIGINAL INSTITUTION of the ordinance of the Lord's
supper--and EXPRESSLY informs us that it is to be perpetuated in the
christian Church till the end of the world--that is all christians
are by it, to show forth the death of Christ till he _come_--come to
judge the world, and to render to every man according to his
deeds.--xi. Chapter--23-27--_For I have received of the Lord, that
which also I delivered unto you, that the Lord Jesus, the same night
in which he was betrayed, took bread: and when he had given thanks,
he brake it, and said, Take, eat: this is my body, which is broken
for you: this do in remembrance of me. After the same manner also, he
took the cup when he had supped, saying this cup is the new Testament
in my blood: this do ye as oft as ye drink it, in remembrance of me.
For as often as ye eat this bread, and drink this cup, ye do show the
Lord's death till he come._ That this is not common daily eating and
drinking to support life--to satisfy hunger and thirst is evident to
every person, who makes use of his reason in things of religion.
Could the Apostle speak as he does, if he meant no more than our
common meals? If he meant only common eating and drinking, must he
not be insane to speak as he does? Is common eating and drinking a
remembrance of Christ's sufferings and death? If we eat and drink, at
our common meals, without a pious and thankful heart, are we guilty
of the body and blood of the Lord? Is our common eating and drinking,
if not done in a holy manner, eating and drinking damnation to
ourselves--not discerning the Lord's body? Are we to wait, in
partaking common nourishment, till we have examined ourselves? _But
let a man examine himself, and SO LET HIM eat of THAT bread, and
drink of THAT cup._ The Apostle severely reproves the converts at
Corinth for an unworthy, disorderly partaking of the Lord's Supper,
when they assembled for that purpose. He calls the ordinance, the
_Lord's Supper. When ye come together into one place, this is not to
eat the LORD'S SUPPER._ What the Lord's Supper is, we know as well as
we know the meaning of any word ever used: as well as we know what
the _Lord's prayer_ means. The Lord's Supper is not every meal or any
partaking of any food, but a _Supper_ that is PARTICULARLY
SO--EMINENTLY SO. If I were to call every prayer the _Lord's
prayer_--and every meal I made--or food I received, the _Lord's
Supper,_ I should justly be looked upon, either as a wilful perverter
of scripture, or insane.----

Further, the Apostle calls the ordinance now under
consideration--_the Communion_--and partaking of it--setting at _the
Table of the Lord,_ the cup--_the cup of the Lord. The cup of
blessing which we bless, is it not the communion of the blood of
Christ. The bread which we break, is it not the communion of the body
of Christ._ 1. Cor. x. 16. Again, verse 21. _Ye cannot drink the cup
of the Lord and the cup of devils; ye cannot be partakers of the
Lord's table, and the table of devils._ We may also observe, that the
abolition of the Jewish passover, and institution of the ordinance of
the holy Sacrament of bread and wine, in the room of it, is plainly
intimated, when the Apostle calls Christ our Passover sacrificed for
us--and directs us to keep the feast, alluding to the paschal feast,
in a sincere manner. _For even Christ our passover is sacrificed for
us. Therefore let us keep the feast, not with old leaven, neither
with the leaven of malice and wickedness, but with the unleavened
bread of sincerity and truth._ It is most easy and natural to
understand this, of the Gospel-feast of the sacramental supper--and
that this comes in the room, of the Jewish passover. This is the way
in which it is generally and justly understood. Christians, in
general, and all denominations, have from this and other very plain
passages of scripture, been of the opinion, that the _Lord's Supper_
as a holy ordinance succeeds the ordinance of the Passover. There
were two stated or fixed ordinances in the Jewish church,
Circumcision and the Passover. There are two, in the Christian
church, Baptism and the Lord's Supper. The latter, no doubt, came in
place of the former. At least this hath been the common belief; and
it will not be given up with out very solid reasons.--None, generally
satisfactory, have ever yet been alledged, and it is presumed never
will.----To evade the force of the above reasonings and plain
scripture, it has been said, all that is contained in scripture
relative to the sacramental supper, is only allegory--mere
metaphor--and that the Apostle John speaks of a spiritual supper in
the soul. That he describes the regeneration of the soul, by Christ's
coming into it, and the sweet pleasures of internal religion, by his
supping in the soul, in the following words, is granted.--And the
language being highly figurative and metaphorical, is just and
beautiful is also allowed. _Behold I stand at the door and knock; if
any man hear my voice, and open the door, I will come into him, and
sup with him and he with me._ The spiritual supping of Christ in the
regenerated soul, or his imparting to it, divine consolations, no
more proves that there is no ordinance of the Lord's Supper, to be a
_standing ordinance_ in the Church, to the end of the world, than the
first verse in the book of Genesis proves it. It doth not refer to
it, so much as in the remotest degree. Before a person can bring
himself to believe in such a strange perversion of scripture, he must
have resolved that he will understand nothing, according to what is
in truth. What will not man do, to get clear of plain truth! How will
he twist and pervert the plainest words!----

It hath also been alledged, that our divine Lord, directed his
disciples to wash one another's feet as a token of humility--John
xiii.--from the 4th to 15th verse. There is no word, in this whole
transaction, that can possibly denote that _washing of the feet_ was
to be a standing ordinance in the New Testament-dispensation.--Most
plainly doth Christ tell them, that what he had done was only an
_example_ of humility, or significant way to teach them this
important Virtue. It was an outward action calculated to impress
their minds with a sense of the duty of being
meek--humble--condescending--and forbearing. So they understood
it--for they never practised it as an ordinance. We have a right to
say they did not, because, we are no where told of their observing it
as a divine ordinance. So Christians have, in general, understood
it.--One very small handful of pretended followers of Christ have
understood it differently--and observed it as a CHRISTIAN RITE. But
admitting it to be an ordinance to be observed in Christ's Church, it
doth not disprove the other ordinances.----Upon the whole, we may as
well deny any duty as the ordinance of the Lord's Supper. We may with
as good reason affirm that all the scripture is mystery, and none of
it capable of being understood, as to affirm that what it says
relative to the institution of the Lord's Supper as a _standing
ordinance_ to be continued in his Church to the end of the world, his
second coming to judgment, is only mere metaphor--allegory, or
figurative language.--But it is one thing to show malice against
God's special ordinances, and another to disprove them. All who
reject, despise, and deny them, cannot, with any consistency, pretend
to receive the word of God, as the only rule of faith and practice.

Having reviewed the scripture account of the Institution of the
Lord's Supper, as a standing ordinance, in the Christian Church, to
be continued to the end of the world.--We shall, as was proposed,
examine

II. Very briefly into its nature, and enquire who may rightly attend
upon it.--God is infinitely wise, in all that he requires of us, as
duty. He never did require, or enjoin upon man what was inconsistent
with his wisdom or goodness, or when complied with, would be of no
benefit to him. The ordinances of the gospel are spiritual in their
meaning, and highly subservient to the purposes of fervent
piety.--And the ordinance of the Supper, is an ordinance wherein by
giving and receiving _sensible signs,_ we show forth the death of
Christ till he come to judge the world at the last day. By visible
signs, it represents to us the body and blood of the Saviour. The
material emblems, the bread and wine, convey to us, or signify
spiritual things; and are designed to impress the mind, with the
liveliest ideas of the dreadful sufferings of the son of God, of his
blood shed, and body broken for us, by the aid of our external
senses, our eyes and taste.--By these Elements, as they are termed,
we behold him crucified afresh:--as groaning on Calvary:--as expiring
on the Cross:--as rising from the dead:--as bursting asunder the
cords of death:--as ascending up into heaven:--as sitting at the
right hand of God:--as an all-willing and all-powerful Saviour. Our
eyes see it, in the sensible signs. May our hearts realize it! The
duty of remembering our Redeemer, in the memorials of his dying love,
is most reasonable. We consist of body and soul, and in this
ordinance, the apprehensions and devotions of the latter, are aided
by the senses of the former. This is treating human nature as being
what it is. Had we no BODY, or were we unembodied spirits this
ordinance would be absurd.----

It may be here pertinently added, God has had his sacramental
institutions in every age of the world--even, before the FALL of man.
In a state of innocence, before the Apostacy, the tree of life was
the Sacrament, or standing sign by which Adam was to be confirmed, if
he had maintained his integrity.--The Rain-bow, a natural phænomenon,
was expressly appointed by God, as a sacramental sign, by which his
covenant with Noah was ratified, and in which he promised that the
world should not, a second time, perish with water.--In the Jewish
dispensation, the Passover and circumcision were two noted
sacramental institutions, by which God's covenant of grace, was
confirmed.--And in the last, best, and most perfect dispensation of
all, the Gospel, are two most plain and important Sacraments, Baptism
and the Lord's Supper.

In all these instances, the wisdom, goodness, condescension and grace
of the Supreme Being are remarkably manifested. He considers what we
are, weak and frail Creatures. He treats us as being what we are,
imperfect Creatures; and hath, in the sacraments, appointed outward
signs to assist us in conceiving rightly of divine things, and to
move and affect the heart.

2dly. The nature of the ordinance of the supper is a commemoration of
the sufferings of a dying Redeemer. This is sufficiently proved by
the very words of the blessed Jesus in the original institution and
distribution of the Elements. THIS DO IN REMEMBRANCE OF ME. He, as
our passover, is sacrificed for us. We are then to remember him,
principally, as dying for us:--as bearing our sins in his own body on
the tree:--as our propitiatory sacrifice:--as our righteousness. This
needs no other proof, than the very words used in the distribution of
the outward signs. _This is my body which is broken for you_:--broken
with an inconceivable weight and variety of sufferings.--So again,
_This Cup is the new Testament in my blood which is shed for you:_
shed for you--a ratification of the new covenant, which is the
meaning of the word Testament here.--Who can hear the divine
Jesus--who can see him holding out life and glory, in these appointed
signs, saying eat, _O friends, and drink ye all of it,_ without being
melted into love, gratitude, and a cordial compliance!--The
sacramental supper, then, is a memorial of his dying love, bleeding
piety, and wonderful grace.--By it, as the Apostle expresses himself,
we _show his death_ TILL HE COME--till he come to visit our guilty
world as the final judge. As a dying friend he gives us this memorial
of his love. He knew that we, in this wicked world, and amid its
concerns and temptations, should be apt to forget him in the riches
of his grace and bitterness of his death. Accordingly that the manner
of his death, and magnitude and variety of his sufferings might never
be effaced from the mind, the same night in which he was betrayed, he
instituted this precious Ordinance, and bid all his followers, to
remember him in it, with all the weight of his divine authority, and
affection of ardent friendship.----And can we forget thee, O
suffering Immanuel! Whom should we remember, if we forget thee!--Can
our cold hearts be unmoved at those things, which thou didst undergo
for us!--Can any pretend to be thy disciples, deceiving mortals, and
still exert themselves to persuade others not to remember thee, in
thy DYING COMMAND!

3dly, The sacramental supper is a Communion-Ordinance. _The cup of
blessing which we bless, is it not the communion of the blood of
Christ? The bread which we break, is it not the communion of the body
of Christ? For we being many are one bread and one body, for we are
all partakers of that one bread._ This ordinance from these words is
often called, by way of eminence, the Communion; and it has been
celebrated ever since the days of Christ, as a _standing ordinance,_
in every Country, where the Gospel hath been enjoyed by all
denominations of Christians, except some deniers of all outward
ordinances. Serious and enlightened Christians have always highly
valued it. They have always loved it. They always deemed it a blessed
privilege to remember their dear, departed Lord in his own appointed
emblems. And while attending upon this great Christian solemnity, the
Communion-Table, we commune with one another--with our Father who is
in heaven--and with the Redeemer of a fallen world.--As brethren we
sit at the same table, commemorate the same suffering Lord,
participate in the same rich provision. This shows our union in all
essential doctrines, our charity; that in the things of God and
Religion we have one heart, one Lord, one hope, one faith, one
baptism, one God and Father of all, and that we acknowledge one
another as fellow-Christians. We stand, as it were, at the foot of
the Cross, beholding the awful sufferings of our Lord, and
professedly rest all our hope on his merits and precious blood, our
hope of pardon, hope of peace, hope of acceptance with a holy God,
and hope of eternal blessedness in heaven.--We also commune, by the
divine spirit, with God himself. A spiritual intercourse, at the
Sacred Gospel-Passover, is maintained between him and his pious
people. He communicates,  by the influence of his holy spirit, his
love to them; and they pour out their hearts, desires, and prayers
before him, and to him. He draws near to them, in mercy, and in the
tokens of his favour. They draw near to him in duty. Hence he is said
to dwell in them. He smiles upon them through the Son of his love. He
owns them in the covenant of grace. He pities them in all their
sorrows. He comforts them with his own consolations. He establishes
them in the truth and right way. They are, in fine, seated at his own
table--a Father's board, upon the best provision.--What a high
privilege! What a sublime felicity!--

And who may rightfully attend upon, and enjoy this divine Ordinance?
The answer is, all Christ's disciples. His professed followers who
believe in him, and obey his precepts. All are bound to honor the God
of ordinances. He alone can make them profitable and savingly
beneficial. Without him, they will be inefficacious.--And to have a
right to approach them, we must profess the religion of the Gospel,
must admit all its essential doctrines. And behave and conduct
accordingly. _Do this in remembrance of me_ is the absolute command.
And we are to remember a dying Redeemer, as his friends, as his
followers. All, therefore, who have a disposition to live a life and
piety and Virtue, to perform the duties thereof, and to walk in the
fear of the Lord all their days, may, and ought to approach the holy
ordinances of the Gospel.--

In the review of what hath been offered, we infer the indispensible
duty of partaking in divine Ordinances. It is as much our duty, as
professed Christians, to remember the sufferings of the Lord Jesus
Christ to atone for sin, in his own appointed way, as it is to
practice the moral virtues of compassion, honesty, or truth. A
positive duty is absolutely binding. When it is made known to us, we
may not neglect it any more than a moral duty: though moral duties
may be more important, and be not to give place to positive: for _God
will have mercy and not sacrifice._ If _both,_ as both are
obligatory, cannot be complied with, under certain given
circumstances, the _moral_ claims the precedency. All, therefore, are
obligated to prepare themselves to wait on God, and to honor him in
his own institutions. None can excuse themselves. And what is
required on their part hath now been concisely stated.

Again, from our subject we see how exactly we follow Christ in the
way, in which we attend upon the Sacramental Supper. We profess to
follow him altogether, and to make nothing essential, which he doth
not make essential. Every communicant is left to his own opinion and
free liberty to stand, or sit, or kneel, as he conceives is the will
of his divine Lord. As our professed aim is to honor God, and Jesus
Christ, we endeavour to make the revealed will of our Lord, in this
Ordinance, our rule. Did he set apart the sacramental bread by
prayer, so do we. Did he do the same as to the Cup, so do we. Did he
close all by an hymn of praise, so do we. We close the solemnity by a
well adapted religious song of praise to God and the Saviour.--

We infer, further, from what hath been said, how painful to the real
lover of Virtue and piety it is to reflect that this divine
Ordinance, upon which we have been discoursing, should be so much
disregarded, as it is, among those who call themselves Christians.
Some profane it. Some deprecate and speak evil of it, and of all
divine institutions even the christian Sabbath and Christian worship.
Some cast off prayer, and maliciously and impiously reproach all
christian duty. In this Country, it is with difficulty, that many
who, in the judgement of Charity, are Christians, can be persuaded to
honor God in his special ordinances. How melancholy the idea!--But
what is of all the most affecting is, that there should be so many
open enemies to that very Redeemer, who died on purpose to save man,
lost man! For he came to seek and save that which was lost. His
sceptical scoffers, will not have him to reign over them. Such should
remember the observation of the wise man respecting the Deity's
treatment of scorners. _Surely HE scorneth the scorners: but he
giveth grace unto the lowly._--Those who deny Jesus Christ in his
word, in his worship, and in his ordinances, and will not have him to
save them from sin and misery, will never have any salvation at all.
_If ye believe not,_ says our Lord, _that_ I AM HE, the promised
Messiah, _ye shall die in your sins._

To conclude all--IN THE ABOVE DISCOURSE, I have endeavoured to plead
the honor of the only Saviour in his holy ordinance:--I have enquired
what saith the scripture, not what men have said, or Councils
decreed. If in any thing I have misapprehended, or misrepresented
divine truth, I hope it may be forgiven me by a gracious God; and
that all my sins may be washed out, as to their guilt, in the
precious blood of that Jesus, whose Religion I solemnly believe to be
divine, and on whom I am entirely willing, after the most deliberate
examination of his celestial pretensions, to risk my ETERNAL FELICITY.



DISCOURSE IX.

----------

Baptism by water not a piece of Superstition, but appointed by Jesus
Christ.

MATTHEW xxviii.--and this part of the 19 verse.

_Baptizing them in the name of the Father, and of the Son, and of the
Holy Ghost._

Every true friend of Christ and his Religion mourns over every
departure from the duties he enjoined, the doctrines which he taught,
and the Ordinances which he appointed. The more sincere and cordial
his friendship, the more dear to him, will be the duties, the
doctrines and the institutions of his divine Lord and Master.

We should be exceedingly solicitous, then, to abide in the doctrines
of Christ, to preserve Gospel-ordinances in their purity; avoiding
carefully all human additions, supplements, and traditions; adhering
to the original primitive simplicity of Gospel-worship and order;
rejecting all that Christ rejects; holding to all, to which he holds;
hoping all from him; and keeping from whatever contradicts his
doctrines. All the appointments of the Savour are to be highly
esteemed, and diligently observed by his professed people. And one of
these, is the Ordinance of Baptism by water, to be a _standing
ordinance_ in the Church to the end of the world; of the clear and
express institution of which it is now proposed to lay before the
audience, a plain and faithful account from scripture; being in the
enquiry wholly directed and guided by what Christ and his Apostles
have left us, have said, and practised respecting it.

So far, my hearers, as I know my own heart, I would cheerfully give
up any thing, which I could not find duly supported in scripture
understood in its plain and natural sense, and not perverted by
ignorance and wilful misrepresentation.--That the ordinance of
water-baptism has been greatly abused and perverted, is readily
acknowledged. Different denominations of professing christians, have
entertained different opinions about its nature, as well as the
subject and mode. But different opinions and different practices do
not disprove the reality of the ordinance, or its utility as a
christian privilege. They are however a full proof of the weakness,
prejudice, and imperfection of human nature. If we must relinquish
all that has been perverted and abused in religion, or disputed and
differently understood, we shall have nothing left. We must, as many
have done, commence infidels. For there is no article either of
religion or morals but has been disputed, perverted and differently
understood. I hope for a patient and candid hearing of the arguments,
which shall be alledged to prove that baptism by water or christian
baptism is not a piece of superstition, but APPOINTED by Jesus
Christ.--I would attempt humbly to enquire, what is the mind or will
of God, as revealed in the holy scriptures, concerning christian
baptism. I have taken all proper pains to search them, looking to the
Father of lights for his guidance and spiritual illumination--to
weigh and compare what they affirm, and to examine the original
language. I hope, by divine grace, to be preserved from all error in
opinion, and intemperance of words, or harsh and uncharitable
expressions, being fully persuaded, _that the wrath of man worketh
not the righteousness of God._----

The words chosen, as the subject of present meditation, make a part
of that great Commission, which our Lord after his resurrection and
before his ascension to his Father and our Father, to his God and our
God, gave to his Eleven Disciples or first Ministers. The whole
Commission runs thus, _Go ye therefore and teach all nations,
baptizing them in the name of the Father, and of the Son, and of the
Holy Ghost, teaching them to observe all things whatsoever I have
commanded you. And, lo! I am with you always even unto the End of the
world._ To remove all possible doubt, if any could remain, of his
authority to ordain and commission them, he informs them, that all
power was given unto him, in heaven and on earth: power to do every
thing in his church, and even to render the whole system of nature
obedient to him. He appointed the time and place, when and where the
_eleven disciples_ were to meet him in order to be invested with the
commission to preach his Gospel, to gather and organize churches, and
to admit converts to the Sacrament of baptism. _Then the eleven
disciples went away into Galilee, into a mountain where Jesus, had
appointed them. And when they saw him, they worshipped him, but some
doubted. And Jesus came and spake unto them saying, all power is
given unto me in heaven and in earth._

1st. The first argument that there is such an ordinance as
water-baptism to be administered to all, who are the professed people
of God, to be continued to the end of the world, is taken from the
very words of the text: _baptizing them in the name of the Father,
and of the Son, and of the Holy Ghost._ In the original, it is
_into_; which however altereth not in the least the meaning of the
passage. To baptize _in_ and _into_ the name of the SACRED THREE is
precisely one and the same thing. And the word, _baptize,_ as all the
learned know, is applying water in some way or other to the subject,
as will be proved in its proper place. And in the commission which
our Lord, just before his ascension into heaven, in a very formal and
solemn manner, gave to his Apostles, the ELEVEN DISCIPLES, we should
naturally expect, if any where, as the most fit time and place, on
account of the institution of the ordinance of baptism, as an
initiatory or introductory ordinance in his Gospel kingdom or New
Testament-dispensation. Accordingly the very thing is done; the
ordinance is INSTITUTED in as plain, and as clear, and as precise a
manner as words can state. The very particular form of words is
given. That precise form which Jesus Christ would have us use, and
which the christian world, in all its various ages and different
communions, have ever since used. For the sacraments or ordinances of
the Gospel are positive institutions; and in all positive
institutions the observers are wholly confined to the declared will
and form of the institutor. They are neither to go beyond or fall
short of it. They can do neither, without offending the institutor.
In the appointment of christian baptism our Lord hath then prescribed
the very form of words to be used. The Sacrament of baptism has a
most important meaning, and by an outward sensible sign, exhibits to
us divine truth, or one of the foundation-doctrines of the whole
system of christianity. And outward signs are a most affecting way of
teaching mankind spiritual doctrines. By these, as well as by words,
doth God, in his infinite wisdom, teach us. It discovers a
particularly base and disingenuous mind to object against any of the
ways in which it may please him to teach us, sinful and guilty
creatures. Christian baptism teaches us, in a most striking and
affecting manner, BY AN OUTWARD RITE, the absolute need of our being
washed by regeneration:--that we are defiled with sin, in our
natures, and cannot be saved unless this defilement be done away by
the purifying efficacy of grace. To apply water to the subject,
whether infant or adult, whether by immersion or sprinkling, in the
name of the father, and of the son, and of the holy Ghost, is to
signify our belief in the one true God, distinguished, as now stated;
our subjection to him; and our adherence to whatever is revealed by
him. For to baptize in the name, or into the name of another is
openly to denote our following him, belonging to him--our subjection
to him, to his will and cause. Thus, when the Apostle Paul thanks God
that he had baptized but few: when the Corinthian converts were so
divided about Preachers who ministered to them, he assigns this
reason, not that the ordinance was unnecessary or unprofitable, or
not divinely appointed, _but lest any should say he baptized in his
own name or into his own name,_ which must mean that he was to be
their head; and they wholly devoted to him as followers. To baptize,
therefore, into, or in the name of the Father, and of the Son, and of
the holy Ghost, is to denote an entire consecration to the Trinity,
to the love, fear, and service of God, and a full renunciation of all
other Religions--of all Idols, and the vanities of the world--that we
take God, for our God and portion, Jesus Christ for our only
Redeemer, and the holy Ghost for our sanctifier. By Christian baptism
we signify our duty to be God's, and to declare it to all the world;
we declare in a more solemn manner than words can do, that we need
the washing of regeneration--and that we are defiled in our nature by
sin. All Christians should see that they understand the nature, use,
and intention of baptism. And how reasonable, that by some outward
rite, our need of being sanctified, should be exhibited!--When,
therefore, we call the sacrament of baptism, a positive Ordinance, we
do not mean that it has no moral uses, or is not beneficial in
Religion, or reasonable: we only mean that it is an Ordinance which
we should not have known, or been obliged to attend upon, except it
had been expressly appointed by the Author of the Christian
dispensation, who has the sole and exclusive right to legislate in
his own kingdom, and to appoint what ordinances of worship he
pleases. He is king in his Church. Referring to the Messiah, and to
his kingly office, Jehovah says, _Yet have I set my king upon my holy
hill of Zion._--

As to the mere circumstances of the Ordinance of baptism; these are
left to the convenience and discretion of those who use it. And the
disputes which have been carried on respecting these, between
different Christian denominations, have been a disservice to Religion
and Charity; have perplexed honest and serious minds very often; and
opened the mouths of gain-sayers to object.----

Let it be particularly remembered here, that we do not substitute
baptism by water, however dispensed, whether by sprinkling or
immersion, in the room of regeneration. Some of the Christian Fathers
used the words, _regeneration_ and _baptism,_ as similar in
signification, though at the same time, they by no means excluded the
doctrine of a renovation of nature; or meant to be understood that
the application of the Element of water, in the baptismal Sacrament,
was the actual scripture-new-birth. Some few Christians, have
supposed that baptism rightly administered is the
scripture-regeneration. Those who do, are few in number, and are
considered by other Christians, as exalting the ordinance of baptism
above its proper place, and taking the _sign_ for the _thing_
signified. Those, in general, who practise water-baptism, hold to the
new-birth or regeneration of the soul as much, and as strongly, as if
they never practised infant or adult baptism.

We proceed in the argument--and ask, is it not strange, indeed, that
Christ should be so particular in directing his Ministers to the end
of the world, his Apostles, and in them, all faithful Ministers, to
baptize into the name of the Father and of the son and of the holy
Ghost, all who were brought over to his religion, or who embraced his
Gospel, if he intended there should be no baptismal Ordinance in his
Church? They were to teach and to baptize. Go teach all nations,
_baptizing them._ The word _teach_ here signifies to disciple them,
or bring them over to the Gospel. And to _baptize_ them is to apply
water in the name of the father, son, and holy Ghost to the
individuals, who should be induced, through the preaching of the
Apostles, to become Christ's disciples. He promises to be with them,
while engaged in their sacred work, _teaching_ and _baptizing,_ two
different acts entirely, even unto the end of the world. Here is a
plain scripture-account of the actual institution of the sacrament of
baptism, or christian baptism, by whom to be dispensed, and to
whom;--and how long to be continued. It is to be dispensed by
Christ's ministers, or regularly authorized Teachers; the subjects to
whom it is to be administered are all who _professedly_ become
disciples of the Redeemer, or embrace his Gospel, including, as we
believe, their infant offspring; and it is to be continued to the end
of the world. No words can be more explicit and full than these. If
these can be explained away, by sophistry and art, any may, that
could be used. If these be perverted, we must despair of finding
_any_ which are incapable of perversion. To say that to _teach_ and
to _baptize_ are one and the same thing, is to deny the natural and
obvious sense of the words--to make our Lord guilty of a silly
tautology--an unmeaning repetition--is contrary to the whole current
of scripture. For it never, in one single instance, uses the word
_baptize_ for _teaching._ And the word _baptize_ no more signifies
teaching, than it does meekness or humility, or faith, or repentance.
None can adopt such an absurd idea, except they be predetermined to
deny every thing in the Gospel which makes against their favorite
system.--On the other hand, all who are willing to receive Christ's
Institutions, and doctrines, or religion as delivered in his own
word, will never want a full proof to support them in holding to the
ordinance of Christian baptism, as long as this text now under
consideration, is found in scripture.

2dly, A further scripture-proof of the institution of Christian
Baptism is from the Evangelist Mark xvi.--15, 16 compared with our
text. He is giving us an account of the very same Commission as the
Evangelist Matthew, but is not so full and particular. _And he said
unto them, go ye, into all the world, and preach the Gospel to every
Creature,_ every person who will hear you wherever you may, under
divine direction, travel. _He that believeth and is baptized, shall
be saved; but he that believeth not shall be damned._ This Commission
is certainly to the following effect.--"I ordain and send you my
chosen disciples and Ministers to spread the Gospel, by your
preaching, far and wide the world over, without any distinction of
Jew and Gentile, and to dispense the Sacrament of baptism, as a
standing ordinance in my kingdom, and as highly necessary, as you
have hitherto practised it, under my direction and by my order, while
I exercised my personal Ministry; he that believeth on me and
receiveth baptism shall be saved." I argue thus, baptism is of high
importance, and a divinely instituted ordinance, or it would not have
been mentioned in this order or connexion, _he that believeth and is
baptized shall be saved._ Why baptized, if not needed, or a divine
ordinance? Was our Lord ignorant of what he said; or did he use words
which cannot be understood; or did he mean to deceive us? of one or
the other he was guilty, if he intended his followers, to the END of
the world, should not be BAPTIZED with water. For baptism here must
mean the application of the element of water to the subject, and not
the sanctifying, regenerating, or miraculous power of the holy Ghost,
because it is put after believing. But none, all must admit, do
believe to the saving of the soul, but regenerated and sanctified
ones. And that water-baptism is not in Christ's religion as necessary
as faith, is plain from the last clause of the verse, _but he that
believeth not shall be damned._ It is not said _he that believeth
not_ and is NOT BAPTIZED shall be damned. For many may believe, and
have no opportunity, however desirous, to receive baptism. And such
as are not in Providence allowed to have opportunity to receive it,
in a Gospel-way, are not therefore shut out of the kingdom of
glory.--Besides, it is a circumstance on this subject of no small
weight, and merits a particular remembrance, that Christ invested his
eleven disciples or Apostles with this commission to carry the glad
tidings of peace and Salvation, and in them, his true ministers,
round the world, and to dispense the ordinance of baptism to all meet
subjects, just before his Ascension into heaven. It was one of his
very last acts in our world. And they could not possibly help
understanding him to mean water-baptism, in their Commission, for
during the whole term of his personal Ministry, they had practised
administering it, as an ordinance, to all who professed to be
convinced that Christ was the promised Messiah and who followed him.--

3dly. Therefore, a third proof, from scripture, of the institution of
water-baptism, as a special ordinance or sacrament in Christ's
kingdom, or spiritual religion, is that his disciples, after he had
entered upon his public Ministry, _statedly_ practised it. This must
be a satisfactory proof to all, who are willing to follow Christ and
his Apostles, and not to set up a religion of their own making.
Deluded and visionary men have often undertaken to make schemes of
religion of their own. What daring impiety!--That Christ's chosen
disciples or Apostles, during his public Ministry on earth, practiced
water baptism the Evangelist John tells us. John iii. 22. _After
these things, came Jesus and his disciples into the land of Judea,
and THERE, he tarried with them and BAPTIZED._ iv. 1, 2, 3. _When
therefore the Lord knew, how the pharisees had heard that Jesus made
and BAPTIZED more disciples than John; though Jesus himself BAPTIZED
not, but his disciples, he left Judea, and departed again into
Galilee._ Making disciples and baptizing them were two entirely
different acts. To _make disciples_ was to teach them his doctrines,
and to persuade them to embrace his religion. To _baptize_ them was
to apply water to them, as an ordinance or sacramental sign.
_Baptizing_ these professed followers of Christ was the application
of water to them, as a sign, or symbol, whether by immersion or
sprinkling, is not now material to enquire, and not the _renewing of
the_ holy Ghost. In the first cited passage, it is said, _Jesus
BAPTIZED._ In the last, it is said, he _himself BAPTIZED_ not, but
his disciples. There is no manner of difficulty in reconciling these
two different accounts. For Christ is said, and with the most evident
propriety, to do, what he ordered and directed his twelve Apostles to
do. They were only his organs; and as his TEACHERS, they did nothing
but by his order and direction.

Had our Lord no design in this? He had now been some time on his
public Ministry. He had begun the promulgation of his Gospel-kingdom,
the new religion, which he came into the world to erect. He had
collected many followers. And his Apostles BAPTIZED them all. The
words are, _made_ and BAPTIZED disciples. All that were made
disciples, the necessary inference is, were BAPTIZED. It follows,
then, that every one that was _made_ a disciple, was _baptized,_
without one exception. There was but one way of practice. All or none
were _baptized._ These chosen Ministers of Christ did not venture, of
their own heads, in imitation of John the baptist, to administer
baptism. Neither did the son of God commit an error. He was perfect:
a teacher come from God, both impeccable and infallible. As people,
in various parts, where he and his disciples travelled to preach,
hearkened to him and owned him, as the true Messiah and Saviour, the
disciples were bidden to _baptize_ them.--How did they BAPTIZE them?
Doubtless as professed followers of Jesus of Nazareth. The form of
words made use of, is not recorded; neither is it of any importance
that it should be, at this time; because Christ intended to prescribe
the VERY FORM, at the proper time, just before he ascended into
heaven.--Did Christ allow his disciples to _baptize,_ accidentally,
or undesignedly, or by mistake, or merely because his forerunner John
did? Can any one believe this, who has his intellectual powers
underanged, or any honourable thoughts of his Saviour? Nay, would not
this be to blaspheme the son of God? All he did, in his public
Ministry, and as an infallible Teacher, was of design.--Or again, did
he admit his Apostles _to baptize_ all who professed to believe
in him, to gratify the caprice, humours, and prejudices of the
people? Did the glorious and divine Jesus act from such base and low
motives? Did he make these WHIMS and PREJUDICES the rule of his
public conduct as Messiah? Dare we bring in against him, such a false
and groundless charge?----We come, therefore, to this conclusion,
that we only follow him, when we administer water-baptism to all, who
profess their faith in him and love and obedience; or to visible
believers; the promise being to them, and their seed. And in things
of religion we are safe, and only safe, when we most strictly follow
him.----

4thly. The fourth argument to prove from scripture the INSTITUTION of
water-baptism to be a _standing_ ordinance, is taken from John
iii. 5. compared to the 26 verse of the same chapter. _Jesus
answered, verily, verily, I say unto thee, except a man be born of
WATER, and of the spirit, he cannot enter into the kingdom of
heaven._ Why, is being _born of water,_ mentioned here? It is to no
end; was it merely a word of course, to fill up a sentence? This was
an important evening conference, of which these words are a part,
with Nicodemus, a ruler in Israel, on the very nature of that new
dispensation of religion, which Jesus was opening as the teacher come
from God, called the _kingdom of heaven_ or _kingdom of God._
Regeneration or the new-birth is mentioned verse 3. as indispensably
necessary; in this 5th verse _water_ to be used, in a certain way, is
made a term of entrance into the kingdom of heaven or Gospel-church;
that is, we must be born of _water_ as well as of the _spirit_ in
order to be _regular_ members of his church. Water, in the ordinance
of baptism, denotes the need of purifying grace. To be _born of
water_ may very well, without any unnatural force, mean _baptism._ As
if Christ had told this ruler, in Israel, you must be renewed in your
soul, and baptized with water, in order to be entitled to the
blessings of my kingdom, or to be a regular member of the
Gospel-church. Expositors generally suppose that _baptism_ by water
is implied in this passage. If Christ intended to have no _ordinance_
of this sort, in his church, why did he point to _water_ in the way
he does?--Some, indeed, suppose that the ordinance of baptism is not
meant here, but that to be _born of water and of the spirit,_ is to
be born of the spirit, which purifies and cleanses from the filth of
sin, like water.--In the 26th verse we read thus: _And they came unto
John; and said unto him, Rabbi, he that was with thee beyond Jordan,
to whom thou bearest witness. The same BAPTIZETH, and all men come
unto him._ He baptized by his disciples. They dispensed the ordinance
for him, by his order, and authority.--Immense multitudes were
baptized. The text says _all men_ came unto him; that is, multitudes,
and multitudes from all parts of the land. And they who professed to
receive him as the Saviour and Son of God were baptized. _The same
BAPTIZETH, and ALL men come unto him._----

5thly. The fifth argument, is taken from those numerous passages of
scripture, where baptismal water in the name of Christ, or no doubt,
in the name of the SACRED THREE, is said to be used. There are in the
New Testament, we readily own, several instances, in which the
baptism of the holy ghost is mentioned; all of which, one excepted,
mean his _miraculous influence._ And it is to be carefully remembered
that when the words _baptize_ and _baptism_ denote either the
sanctifying grace, or miraculous gifts of the spirit, they are used
not in their natural or literal, but in a figurative and metaphorical
sense. These instances I will carefully recite. Once _baptism_
is used by Christ to represent his sufferings, especially on the
Cross; Luke xii. 40, and Mat. xx. 22. There are but three, or at most
four instances where _baptism_ and _baptize_ mean evidently or
necessarily the sanctifying grace or miraculous powers of the holy
ghost. Matt. iii. 11, compared with Mark, i. 8, compared with Luke,
iii. 16, compared with Acts, i. 5, and xi. 16. These texts all refer
to one and the same thing. And most evidently intend the _miraculous
gifts_ of the holy ghost. Christ's _baptizing with the holy Ghost and
with fire_ necessarily means his giving _the miraculous powers_ of
his spirit, as is fully proved by comparing Acts, i. 5, with the
first sixteen verses of the second chapter. In these passages, in the
Evangelists, there is a pointed and marked distinction between John's
_baptizing with_ water, and Christ's _baptizing with_ the holy ghost,
of giving the _miraculous powers_ thereof. They are entirely
different. But Christ's _baptizing_ with the holy Ghost and with
fire, does not mean the sanctifying grace, but the _extraordinary
gifts_ of the holy Ghost, as now proved from Acts i. 5, and ii. 1-16.
Christ's baptizing with the holy Ghost and with fire, or imparting
the miraculous powers thereof, is essentially different from John's
baptism; but it neither proves, nor disproves the ordinance of
_baptizing by water_ as a _standing_ ordinance, to be continued in
his church, to the end of the world. It hath no reference to such a
thing, more or less. What kind of logic must that man have who
reasons thus; Christ's _baptizing_ with the holy Ghost is altogether
different from John's _baptism_ of water unto repentance, and
therefore he never intended to have any ordinance of _water-baptism_
in his dispensation of religion, or in the Gospel-church? A man who
can suppose this to be just reasoning, or any kind of reasoning, must
be disordered in his mental capacities. There is but _one_ instance,
where being _baptized_ by the spirit can mean being regenerated by
his divine influence. And that is 1 Cor. xii. 13. In describing
christian graces and exercises, allusions to baptism by water are
many times made, which is an argument in favour of it, and not
against it, as will be illustrated, in its proper place. The word
translated _baptize_ with its derivatives, in the Old Testament, is
the common word used for _applications of water,_ in some form, to
the subject. In the New-Testament the words, _baptism_ and _baptize,_
with their derivatives, or compounds, borrowed and brought down from
the Old Testament, are used about sixty times; and must necessarily
mean the application of water, in some way, to the subject, except in
the four instances and their parallel places, now recited. I have
endeavoured from the original to make the selection with diligence
and care. We know that the first, original, and natural signification
of the word, _baptism_ or _baptize_ is, as well as we do know, or can
know the sense of any word, in any language. And that the _first,
plain, original_ signification of the word, _baptize,_ and its
derivatives, is the _application of water,_ in some form, to the
subject, all the learned know:--and to them I appeal, as the only
proper judges, in this case: though unlearned men may see how it is
used, in the New-Testament, to their full satisfaction in the sequel.
Whenever the word is applied to denote either the _sufferings_ of
Christ, or the _sanctifying grace,_ or the _extraordinary and
miraculous powers_ of the holy Ghost, I affirm from scripture, it is
used in a figurative and metaphorical sense. To reject the plain
common meaning of a word, in nearly fifty instances out of sixty, and
to insist on the metaphorical sense, for the sake of expunging from
Christianity, a PLAIN ORDINANCE, is having recourse to a strange
expedient to establish a point.--And whether it be not a gross
perversion of scripture, and contrary to all the rules of a fair and
candid construction, is left for all to judge, who have eyes to see,
or ears to hear.--We will now attend to those texts, numerous indeed,
which directly or impliedly speak of baptism by water, as a _standing
ordinance_ in the spiritual religion of Jesus Christ, according to
Apostolic practice. Rom. vi. 4. _We are buried with him by baptism._
Ephe. iv. 5. _One baptism._ Col. ii. 12. _Buried with him in
baptism._ Heb. vi. 2. _Doctrine of Baptisms._ 1. Pet. iii. 21.
_Baptism doth now save us._ Acts. ii. 38. _Be baptized every one of
you._ EVERY ONE OF YOU. 41 verse, _They that gladly received his word
were baptized._ viii. 12. _They were baptized both men and women._ NO
DISTINCTION OF SEX AS IN CIRCUMCISION. 13 verse, _Simon believed and
was baptized._ 16 verse, _Only they were baptized in the name of
Jesus._ 36 verse, _Here is water, what doth hinder me to be
baptized?_ 38 verse, _And he baptized him._ ix. 8. _Saul received
sight, and arose and was baptized._ x. 47. _Can any forbid that these
should not be baptized?_ 48 verse, _Peter commanded them to be
baptized._ COMMANDED. xvi. 15. _Lydia was baptized and her
household._ 33 verse, _The Jailor was baptized, he and ALL HIS
straitway._ xviii. 8. _Many of the Corinthians believed, and were
baptized._ xix. 5. _And when they heard this, they were baptized._
xxii. 16. _Arise and be baptized, and wash away thy sins._ Rom.
vi. 8. _Were baptized into Jesus._ 1. Cor. i. 16. _I baptized the
household of Stephanas._ x. 2. _And were all baptized unto Moses in
the cloud._ xv. 29. _Else what shall they do, that are baptized for
the dead?_ Gal. iii. 27. _As many as have been baptized._ These are
some of the principal places in the New-Testament, where _baptism_
and _baptize_ are used: and they all, mean the ORDINANCE of water
baptism, or allude to the use of it, as a _standing ordinance._ How
numerous are these texts, more so than any one, at first view, would
have imagined. How unhappy is our Lot, if against all these, and
plain are the most of them, as words can be, we are to believe Jesus
Christ never intended to have the sacrament of water-baptism
administered, as a _standing_ ordinance, in his Church! So
considerable a portion of the New-Testament occupied in giving us a
plain account of this sacrament deserves notice. Could reason wish
for more? With a beautiful display of divine wisdom, in so fully and
so particularly stating the matter, as if, on purpose, to cut off all
the cavils and objections of gainsayers--as if, on purpose, to
prevent any from DENYING, REJECTING, or EXPLAINING away the
Ordinance.--It seems utterly unaccountable how a denial of it, can
consist with a serious belief that the scriptures are from God, or
the only rule of Christian faith and practice.



DISCOURSE X.

----------

Baptism by water not a piece of Superstition, but appointed by Jesus
Christ.

MATTHEW xxviii.--and this part of the 19 verse.

_Baptizing them in the name of the Father, and of the Son, and of the
holy Ghost._

I proceed, in this discourse, to lay before the audience a plain
account, from scripture, of the Sacrament of Baptism as an ordinance
to be observed, in Christ's Church, or the Gospel-kingdom, to the end
of the world. This, it will be acknowledged, is a very important and
interesting subject. For if there be no such sacrament too long have
we, and the christian world, of the various Communions, practised
upon it. If there be, we ought to see the scripture-proof of it, and
observe it, as we are directed. If it be a human invention or
tradition, only a piece of superstition, the sooner the discovery is
made the better.--

We finished the former discourse, in taking a concise survey of the
numerous texts, which speak of the administration of baptism as an
ordinance, in Christ's house, the Church of the living God; or which
allude to it, as an established Apostolic practice.--

6th. During our Lord's personal Ministry, which lasted as is
generally supposed about three years and an half, his own chosen
disciples, the twelve, administered water-baptism to all who
embraced, or professed to embrace him, as the promised Messiah. It
appears to have been the common practice of initiating them into his
kingdom by _baptizing_ them with water, as the appointed token or
visible sign of their being his professed followers. We must
necessarily conclude that our blessed Saviour ordered his disciples,
during his public Ministry, to administer baptism by water to his
professed followers, and gave them the _form_ of words to be used.
And that there was likewise a complete uniformity in their practice,
we must necessarily conclude; because we never, in any of the four
Gospels of _Matthew, Mark, Luke,_ and _John,_ find that our Lord
reproved them for _baptizing_ converts to his Religion, as the
_introduction,_ or intimated to them, in the remotest manner, his
disapprobation: or spoke any where against _baptism_ as administered
by his harbinger, John the baptist, as if it were a _piece of
superstition_--or an empty form: but he received it himself, which is
at least a presumptive argument, that _water-baptism_ was to be _an
ordinance_ in his religion; for John came to prepare the way of the
Lord, in all respects, and to dispose people in their minds, to
receive the Christian System; but if there were to be no christian
baptism, how could John's _baptizing_ unto repentance be from heaven
or a preparation for the introduction of the Gospel-System? If Jesus
Christ designed to have no such ordinance, to be a _standing_
ordinance, in his Church, to the end of the world, we should have
had, we rationally suppose, some _direct_ or _implied_ hint at least
of his dislike of _baptizing_ with water. For when he gave his eleven
disciples, and virtually, in them, all his true Ministers, the
commission in the text, _go teach all nations, baptizing them, in the
name of the Father--and of the Son, and of the holy Ghost,_ they
could not understand him, but as _instituting_ and _appointing_ the
ordinance of water-baptism. As they had been universally, during his
public Ministry, in the practice of it, if he had intended to have
the practise discontinued, he would have told them so:--he would have
forbid them to continue it, and told them it was an _idle
ceremony_--a _perfectly useless_ and _insignificant rite_--no
_better_ than old _Jewish fables_--and _wholly unbecoming_ the nature
of his own spiritual religion. But there is not a word of this. On
the other hand he, in the most solemn manner possible, commanded them
_to go and BAPTIZE all that should_ embrace his religion,
professedly, throughout the world. And after being _endowed with
power from on high,_ on the day of Pentecost, or _baptized with the
holy Ghost,_ that is, invested with his miraculous gifts, they
continued to dispense the ordinance of water-baptism, as they had
done before. As they gathered and organized Churches over the world,
and preached Christ and him crucified, they dispensed _water-baptism_
to all their converts, not one excepted, that we hear of, or know of:
and so careful were they about this matter that they even baptized
some of John's disciples over again. In the progress of their
labours, they gathered an immense number of churches in Asia, in
Europe, in Africa, in all parts of the then known world. And they
were uniform in their practice. All the churches were formed
doubtless upon the _same_ model. They did not practise baptism in
some instances, or omit it in others. They administered it to all, as
the _standing introductory_ ordinance. They did this, as long as it
pleased the great head of the church to employ them in his work. They
had with them, when they did thus practise, the _promised comforter_:
That holy spirit who was to assist them--to inspire them--to secure
them from all error in doctrine or discipline--to lead them into _all
truth_: to be an INFALLIBLE guide to them. All these are facts. And
all, who believe the holy scriptures, cannot help knowing them to be
facts. I appeal to them as facts. I have proved them to be facts, in
the large number of texts cited under the last argument. With an
irresistible evidence, then, doth it appear, that water-baptism was
the _stated_ universal practice of the Apostles. The union of the
Apostles, in the practice, will be particularly noticed and enlarged
upon, under another head of proof.--Now, what can be said against
baptism by water, as an _appointment_ of Jesus Christ, and not a
piece of superstition? Is any truth--is any duty--is any point of
christianity more substantially proved, more clearly revealed?--So
plain is this matter that it cannot, one would imagine, be contested.
However to get rid of the argument and of the ordinance, it is said
the Apostles, it is true, _did practise it_; but did administer it in
ignorance--as uninformed and erring men--in weakness, and
condescension to the wicked humours of their hearers:--but all along
told them it was unnecessary and unprofitable--no
Gospel-ordinance--but weak and beggarly elements--rudiments of the
world--an abrogated rite--an abolished institution--old things that
must pass away.--Strange indeed! Alas, did the Apostles practise this
ordinance in ignorance, and to gratify prejudice in their converts?
They acted, then, very wickedly. For they have herein set an EXAMPLE
to all the christian world, in every age, and land. For all the
various communions have followed their practice, for more than
Seventeen centuries, though differing about the modes and
circumstances of it. If, then, we be in an error, we have been led
into it by Christ and his Apostles, by following them in
administering _baptism_ as _an ordinance,_ in his spiritual religion.
For his kingdom is not of this world, it is a spiritual and heavenly
kingdom. Are we not safer in following the Apostles, as inspired
guides, in doctrine, and worship, and ordinances, than in listening
to such as tell us THEY were weak and ignorant men?--But be pleased,
to consider a moment, my hearers,----Who can believe that, under the
_baptism_ of the holy Ghost, his _miraculous inspiring_ influence,
the Apostles would have practised water-baptism universally, if it
had not been the mind and will of Jesus Christ, that there should be
such an ordinance, in his religion?

7thly. It may tend to corroborate the proof that there is such an
ordinance to be observed in the church of God, that it was the common
received opinion, in the times of John the baptist, that the promised
Messiah, the great Saviour of Man, would practise _baptism by water_
in his ministry and kingdom. The people objected against John's
baptism, because he declared that he was not the Christ, John i. 25.
_Why_ BAPTIZEST _thou, if thou be not the Christ?_ This question most
obviously and clearly implies that it was expected that Christ, the
promised Messiah, would have _baptism by water, statedly_ practised,
in his kingdom or dispensation. _Why_ BAPTIZETH _thou, if thou be not
the Christ?_ As many as if they had said, you take too much upon you,
in your baptizing: you assume one of the offices of the Messiah. We
expect he will have _baptism,_ in his kingdom, as an initiation, or
introductory ordinance, representing our need of renovation.--The
Jews might be mistaken in their ideas of the expected Messiah, in
this, as in other respects.--What is now mentioned is only to show
what the common expectation was. And that common belief must have had
something to be grounded upon.--

8thly. Another consideration of no inconsiderable importance to
prove, that baptism by water, was to be a _stated_ ordinance, in the
New-Testament-dispensation, is taken from those passages of
scripture, which do not directly, but impliedly assert, or allude to
water-baptism, as a _stated_ ordinance or practice, in the Apostolic
and primitive Church. Titus iii. 15. _Not by works of righteousness,
which we have done, but according to his mercy, he saved us by the
washing of regeneration and renewing of the holy Ghost._ Paul is here
guilty of a needless repetition, or else he intends two different
things, by the _washing of regeneration_ and _renewing of the holy
Ghost._ By the first, most Commentators and learned men, suppose he
must intend baptism by water as a sign of the renewing of the holy
Ghost. The original word translated _washing of regeneration_ is the
laver of regeneration--alluding to the laver or vessel to wash in, in
the Jewish tabernacle and temple. We must be _baptized,_ then, as
well as _renewed._ The Apostle here speaks, indeed, most honourably
of baptism, if he intend it, at all, as doubtless he doth.--Ephe.
v. 26. _That he might sanctify it,_ that is, the Church, _having
cleansed it by the washing of water, by the word._ Christian baptism
is generally supposed to be alluded to, in this passage, as one thing
implied in being _cleansed,_ in being regular and proper members of
Christ's Church. Romans, vi. 4. _We are buried with him by baptism._
How absurd would such an expression be, if there were no ordinance of
baptism _statedly_ administered!--It would be unintelligible to the
Christians at Rome. What does the beloved Apostle mean? they would
naturally say: We know of no such ordinance as baptism. He must have
forgotten himself, or he would not speak of our being buried with
Christ in _baptism._--We have a similar allusion to the ordinance of
_baptism_ in Col. ii. 12. _Buried with him,_ that is Christ, _in
baptism._ If Christ would have no baptism, as a _stated_ ordinance,
how improper all such allusions to it. This scripture applies to all
Christians, in all ages and parts of the world, who have the Gospel.
But what instruction doth it contain in such allusions, if there be
no ordinance of baptism?--More texts of this kind might be easily
added, but these are enough as a specimen. If not of themselves a
sufficient proof of the point before us, still they confirm the other
arguments already adduced.--

9thly. It may, with much force be added here, as a convincing and
satisfactory proof of the Institution of _baptism by water,_ as a
_standing_ ordinance, in the Gospel dispensation, that the Apostles
were _unanimous_ in the administration of it, as an _appointment_ of
their Lord and Master. They absolutely knew his mind and will. They
were with him so long, that it is impossible that they should be
ignorant of his will. When he told them to _baptize,_ they perfectly
knew what he meant. They ALL practised baptism as a divine
appointment. They baptised all their converts, without one exception,
that we find on sacred record. Their command was, _be baptized EVERY
ONE of you in the name of Jesus Christ for the remission of Sins; and
ye shall receive the gift of the holy Ghost._ These were about three
thousand, being all pricked to the heart by Peter's Sermon, on the
day of Pentecost. Now _when they heard this they were pricked in
their hearts,_ or convinced of Sin and savingly wrought upon, no
doubt. _And they said unto Peter and the rest of the Apostles, for
they were all together, the Eleven,_ see Chap. ii. 1. _Men and
brethren, what shall we do?--Then Peter said unto them, repent and be
baptized EVERY ONE OF YOU._ This is a command from all the Apostles;
for Peter spake in the name of the rest. They were all of one opinion
on the subject; and this was but a _few days_ after they received the
commission to _baptize_ all that should believe--_go teach all
nations, baptizing them._ They never differed about the necessity of
baptism. But were perfectly united in their practice. No one of them
ever made any objection to the need of the ordinance, because
Christ's Religion was a spiritual Religion. Nay, they positively
commanded their converts to receive the ordinance. Acts x. 48. _And
he COMMANDED them to be baptized in the name of the Lord Jesus,_
using, beyond all reasonable doubt, the very form of words prescribed
in the original institution. Here were both Jews and Gentiles, and
one as well as the other, were COMMANDED to be baptized. Now is it
possible for any candid person, exercising his reason and reflecting
powers, and not determined to support, at all events, a pre-conceived
opinion, to suppose all the Apostles, in all parts of the world,
among Jews and Gentiles, in all the Churches gathered by them, would
unitedly, without one scruple, or one objector or objection, go into
the practice of baptizing with water, if not an institution of their
Lord, designed to be perpetuated, in his Gospel-kingdom, to the end
of the world?--The Gentile converts, who were thousands of miles from
Jerusalem and Judea, and where there were no Jews, were baptized, as
well as Jewish converts. There could be no reason drawn from
condescension or indulgence to prejudices, in their case, whatever
there might be, in the case of Jewish converts.--

The arguments in support of the divine rite of baptism, as a
Gospel-ordinance, would admit of much more illustration and
enlargement--but I pursue the point no further, trusting that the
attentive and reflecting hearer hath received full and entire
satisfaction from the proofs already offered.

After contemplating the scripture-proofs of the ordinance of baptism,
as a standing ordinance in the religion of Jesus Christ, it may not
be a mere waste of time, to consider, in a concise manner, what hath
been objected against it. PLAINLY as it is INSTITUTED, it has
nevertheless been denied.--This, together with the Lord's Supper,
hath been classed with the old abrogated Jewish rites and ceremonies,
and exploded with them as wholly unworthy the regards of christians,
and disgraceful to the spiritual nature of Christ's religion. The
texts of scripture, which inform us of the abolition of Jewish
rites--meats and drinks--or carnal ordinances, have been applied to
the Gospel-ordinances. The argument is this, the Apostles tell us no
Jewish ordinances are binding on us, but are all abrogated, therefore
there are no christian ordinances binding on us. This all must see,
who can exercise any reason, is no argument at all. And no man who
uses it, can believe it to be any argument. The passages of scripture
which declare the abolition of the Jewish ordinances are Col. ii. 14,
to the 23 verse--Rom. xiv. 1, to the 17 verse. And in several other
places the same thing is affirmed. These places refer ONLY to the
Jewish rites and ordinances, and the abolition of them. Any one may
see this, who will attend to them. To apply them to the christian
ordinance of baptism and the Lord's Supper, is not only unfair and
unjust, but a horrible perversion of scripture. It cannot be done
ignorantly; for any one who can read, and who is capable of
perverting such passages, must know better.----

Again:--The abuses of the ordinance of baptism, and the disputes
about it, are alledged as valid objections against there being any
such ordinance to be observed in the Gospel-kingdom. We lament that
it ever hath been abused or perverted: and that there have been so
many controversies about its nature, and the subject and mode. But
this is no kind of argument against its being a _divine ordinance._
For can a truth--a duty--or a doctrine of religion be named, which
hath not been _denied,_ or _perverted,_ or _abused?_----

_Another objection_ against the holy ordinances of the New-Testament,
baptism and the Lord's Supper, is taken from our Lord's _washing His
disciples'_ feet--_Paul's circumcising_ Timothy--St. James directing
that _the sick be anointed with_ oil--and the _decrees of the first_
Apostolic council met at Jerusalem.--These several instances of
conduct are recorded John xiii. 4--to the 12, Acts xvi. 1--to the
4--xv. 29--and James v. 14. The objection from these things, against
the two standing sacraments or ordinances of the Gospel, _baptism_
and the _Lord's Supper,_ is very easily obviated. Our Lord's washing
the feet of his disciples is described as an extraordinary instance
of humility, and is a representation of the cleansing efficacy of his
blood soon to be shed by wicked hands--calculated to teach us to love
one another--to be meek--ready to do any kind office when needful,
though mean--and that we should not assume any Lordship or dominion
over one another's consciences. And at the close, he expressly tells
them he had set them a pattern of meekness and condescension, and not
ordained an institution to be observed in his church to the end of
the world. There is a material and essential difference between
_setting a pattern_ of a virtue or giving a remarkable display of it,
and solemnly _appointing a holy Ordinance._ We cannot argue from the
one to the other.--We are to follow the Redeemer, in all his
doctrines and ordinances, but not to perform the same extraordinary
PERSONAL actions--any more than to imitate him in his exterior
manner, air, and habit.--As to Paul's _circumcising Timothy,_ there
was a very plain reason for it. It was necessary for his reception,
at that time, among the Jews. The ordinance of circumcision was not
then DECLARED to be abolished. When the time had come, when there was
to be an open declaration of its abolition, no one of the Apostles
practised it, upon their converts. Moreover, Timothy was circumcised
as _born of_ a Jew, and not as a _christian convert._ As a convert to
christianity he was _baptized,_ as of Jewish lineage he was
circumcised. And St. Paul's example to us, in this is, to exercise
condescension, forbearance, and humility. As to the _anointing the
sick_ in the name of the Lord, James v. 14, it was an appointment for
the _miraculous cure_ of such, Mark vi. 13. But since those
extraordinary gifts are ceased, as being no longer necessary for the
confirmation of the Gospel, our faith in the common course of things
has no warrant for using that ceremony; much less doth what is here
said about it, give any countenance to the <DW7>'s Sacrament of
_extreme Unction_ which they administer not for the recovery of the
sick, but for a pretended purgation from the sins of those that are
in the very article of death, or past hope of recovery.

As to _the decrees of the_ famous Apostolic council met at Jerusalem,
they were adapted to the then existing case and circumstances of the
Gentile converts, and not of perpetual obligation in Christ's
kingdom, except one article of a moral nature, _abstinence from
fornication._ The others are not described as binding on all
Christians. There is nothing, in the result of that council, which
can possibly signify that the practice of Christians, in all ages,
should be conformed thereto. It was wholly adapted to the then state
of the Gentile Converts.----Thus it most manifestly appears that
these instances of actions above cited and commented upon, are not
binding on Christians, in the common ages of the Church; and were
never intended to be;--nor can any argument or objection be raised
from them, of the least weight or plausibility, against the two
PLAIN, EXPRESS, and POSITIVE Institutions of the Gospel, to be
observed, in all ages, to the END of the world, _baptism_ and the
Lord's Supper.----

We will now make some improvement of what hath been said.--And what
are the great and special uses or purposes of this Ordinance? Some
affirm that it is a vain and unprofitable ordinance. Let us enquire,
is it so then indeed? Did Jesus Christ impose on his church a rite
useless and absurd?--The profit of it, however, appears to be great
every way. But were we convinced, that he had actually appointed it,
we ought to observe it, even if we could not discern any moral uses,
or religious benefit resulting from it--trusting in his love,
faithfulness, wisdom, and goodness.--It is of great use and
importance as it teaches us, in a striking and affecting manner, our
defilement and pollution by sin, one of the foundation-doctrines of
the Christian Religion. It teaches us this more affectingly than
words can do.--It is a clear and lively emblem of the need of the
renewing of the holy Ghost. Baptismal water points out the need of a
spiritual baptism--or that we must be cleansed from sin by grace
divine, and a Saviour's atoning blood.--The very form of words
prescribed by our Lord, and always used, teach us where all our hope,
our love, our trust, our dependence for salvation must center, in the
Father, and the son, and the holy Ghost--a triune God. Baptismal
water, as a visible sign, represents our need of having all our sins,
as to their guilt, washed away by the blood of Jesus--_Be baptized
every one of you, in the name of Jesus Christ, for the remission of
sins._--Baptism, as a sensible sign, signifies our obligation to
renounce sin, and to put on the temper and character of Christ--to
put away the filth of the flesh, and to put on newness of life--to
renounce the vanity and pomp of the world--and to become clean in
heart and life. And when we are baptized, or have our children
baptized, we bind ourselves to love, to live to, to obey, and serve
the one true God as set forth in his own word.--Can the ordinance,
then, be useless?--Does it answer no important ends, no moral and
religious purposes?--Is it also recognizing our engagements to be the
Lord's we and ours. And teaches some of the greatest and most
important doctrines, truths, and duties of Religion.--Does it then,
as the deniers of it affirm, keep us FROM GOD--FROM CHRIST--FROM THE
SUBSTANCE--FROM THE POWER of religion?--No: it brings us, in its
tendency, to them. How unhappy that any, under a christian name,
should set themselves to vilify--reproach, and deny, it!--May the
scales of ignorance and prejudice fall speedily from their eyes; and
that Jesus whose ordinances they reject, commiserate and forgive
them; and not suffer them to be the means of spreading irreligion!--

2dly. We may enquire for the improvement of this subject, who may,
according to scripture, enjoy the ordinance of baptism? The answer
is, all who confess that Jesus is the Christ--who profess to believe
in his religion--and have a desire and disposition to honour him in
it,--and live a regular, pious and religious life. Such may enjoy it
for themselves, and infant seed.----

3dly. As another observation for the improvement of the subject, we
may ask how is it to be administered? _Water_ is to be applied to the
subject by sprinkling the face, or by immersion, in the _name of the
father, son, and holy Ghost._ The quantity of water is a mere
circumstance. And immersion is as valid as sprinkling.--Mere
circumstances are left to the wisdom, prudence, and convenience of
the observer. Some prefer immersion as the most scriptural, and
others, sprinkling. Both are valid. Both are right? All that is
essential is the application of water, _in one of these ways,_ to the
meet subject, as the form is prescribed. Some admit, others exclude
infants, but this need be no bar to christian communion. Had the
various denominations of christians entertained these catholic and
charitable sentiments, there would never have been any dispute about
the mode, and much evil would have been prevented--I hope and expect
the day will come--and O that it might not be far distant, when these
reconciling and compromising sentiments will have a general
diffusion; when all real christians will be united, though practising
in different forms, and bend their whole force and zeal against
error--vice--and irreligion.

4thly. Let all Christians feel a due and unshaken attachment to
public worship, the Sabbath--and all divine ordinances. All of them
ought to be dear to Christ's disciples. We should esteem them. We
should love them. We should diligently and constantly attend unto
them. We are, at the same time, to take care that we do not place our
hope in, or dependence on them, instead of the God of ordinances, the
Saviour's all-cleansing blood, and the spirit's sanctifying
operations. Means and ordinances are the helps provided by a wise,
gracious, and holy God. In the appointment of them we see, in a most
wonderful manner, his love and grace, goodness and patience, wisdom
and condescension. Let our eye, then, be to the God of grace to bless
and sanctify unto us, all means and ordinances. By the power of the
holy Ghost we are; and we must be renewed. But we ought nevertheless
to prize and esteem all divine institutions, as means of holiness and
pious instruction. We should be grieved when any neglect them, revile
them, or deny them. For they are the ways prescribed by God, to
uphold religion, in the world, amid the floods of error, ignorance,
fanaticism, and infidelity, which threaten the existence of all
serious godliness.

5thly. We hence infer the duty of all people to prepare themselves
without delay, to enjoy the ordinance of baptism. It is a precious
ordinance. It is divinely appointed to teach us, the great truths of
Religion, and to help forward our salvation. All parents should see
that they lose no time in preparing to enjoy it for themselves, if
unbaptized, and for their Children. And what, my dear friends, is
required of you, is to seek and know God:--to desire to do your duty:
to honor your Maker and Redeemer in the ways, which he has so clearly
appointed.--Permit me with all tenderness and affection as a Minister
of Jesus Christ to urge you to give no rest to yourselves, till you
have rendered yourselves meet for the enjoyment of
Gospel-ordinances.--How mournful is the idea that so many, in our
Land, live in the total neglect of this holy sacrament of
baptism.--Unbaptized Children! Unbaptized Parents! Unbaptized
Youth!--How affecting the thought to all the lovers of
Gospel-ordinances.--What impiety prevails!--what neglect of religion
in general--of prayer in families in particular, and of public
worship.--Will not a holy and righteous God visit for these
things?--Many boast of this, as the age of reason--of our land, as
the land of reason--and talk of the complete downfall of
superstition, and bless themselves, at the thought of the diffusion
of sceptical principles, and are as zealous to propagate irreligion,
error, and infidelity, as if the salvation of our country, their own
salvation, and the salvation of others depended on the abolition of
christianity, against which the most virulent attacks are made, under
the name of superstition, or a sectarian religion.--

But some seriously inclined people are objecting, perhaps, and saying
we wish to enjoy _divine ordinances,_ but you have made the way _too
strict,_ more so, than God has made it, in his holy word.--Consider a
moment, before you draw up a conclusion so unfounded, and so much to
your disadvantage. All that is required of you, is to give yourselves
up to God and the duties of Religion.--Can less be required? Can any
lower terms be rationally desired? We must never profane an
ordinance, or prostitute and abuse it to worldly designs and
ends.--Often, alas! have this, and the ordinance of the Lord's supper
been perverted and profaned; and so have the holy Oracles of God,
which are the only Oracles of reason, and of eternal truth, and of
all religion. Let us see that we are not among the number of those,
who profane and abuse, or neglect and forsake it.--Come, then, and
take the vows of the Lord upon you, and give yourselves up to the
duties of our holy Religion, and enjoy all its ordinances and special
privileges.--Defer not--procrastinate no longer the concerns of your
souls and of Salvation.--Behold now is the accepted time! Behold now
is the day of Salvation! To-day, if ye will hear his voice. There may
be no to-morrow for you--no more time--no more seasons of grace. A
small space of time will end all your days, and open to us an
everlasting state.--Hear, then, the call of God, of reason, of
virtue, and of Religion. Delay:--O! delay no longer. _Come and take
Christ's yoke upon you, and learn of him, for he is meek and lowly in
heart, and ye shall have rest unto your souls._

6thly. For what hath been said, let all who have enjoyed the
ordinance of baptism, feel the sacred bonds thereof, and seek divine
grace to enable them to live up to their baptismal vows. Let parents
who have come forward and had baptism for their Children, and have
devoted them, therein, to God, to be his, and for him, bring them up
in the ways of Religion--teach them to pray--and pray with, and for
them in their houses:--instruct and govern them for God--set a pious
example before them--and teach them their baptismal dedication--the
meaning and import of it, as above explained, and as a peculiar
privilege binding them to be the Lord's.--And let such parents,
farther examine their own hearts and ways, and see if they gave up
their Children, in the baptismal dedication, in outward appearance
only, or in sincerity and in truth, hoping and trusting in God's
mercy and truth for them.--And let parents who never prepared
themselves to bring their Children to God, in baptism, when they look
on their dear infant flock, feel a deep sense of their sin, in the
neglect of their duty to them: and _so pity,_ and _so love_ them, as
to come forward, and give them up to God in baptism.--And Let
unbaptized youth realize their duty, and never give themselves rest,
till they have dedicated themselves to God, in his covenant and
baptismal institution, to be his in life, his in death, and his
forever.----And let the whole Congregation that now hear me, old and
young, esteem, rightly improve, and highly value all the institutions
of the Christian Religion; endeavour, by all the light and
advantages, which you enjoy, truly to understand them:--to place them
on their proper foundation; and to look to the God of all grace, for
his powerful, purifying, and all-cleansing influence, and to Jesus
Christ that the guilt of sin may be washed away:--and make it your
grand concern to _walk in all the commandments and ordinances of the
Lord, blameless._



DISCOURSE XI.

----------

It is the will of the Author of Christianity that, in the
New-Testament dispensation, there should be particular
Gospel-Churches.

1. THESSALONIANS i. 1.

_Paul, and Silvanus, and Timotheus, unto the Church of the
Thessalonians, which is in God the Father, and in the Lord Jesus
Christ: grace be unto you, and peace from God our Father, and the
Lord Jesus Christ._

Thessalonica was the Metropolis of that part of antient Greece, now
Turkey in Europe, called Macedonia. It was built by Philip of
Macedon, Father to Alexander the great, so famous in history, and
called Thessalonica, in honor of his victory over the Thessalians. In
this renowned City, Paul preached a considerable time, and was
greatly successful in spreading among its inhabitants, the truths and
glory of the Gospel. From the Jews and proselytes to their faith, and
the idolatrous heathen or Gentiles, he collected a Christian Church.
The people of this large city were principally heathen, who
worshipped them which are by nature no Gods.

This Epistle to these Christians gathered into a Church-state by the
labours of St. Paul, assisted in the arduous and important work by
Silas and Timothy, was the first Letter, we are told in
ecclesiastical history, which he ever wrote as an inspired penman to
any of the Churches. And he begins it, in a very modest manner, with
the words of our text, which may be thus paraphrased----"Paul,
together with Silas and Timothy, his assistants in the work of the
Lord at Thessalonica, send greeting to the Church of Christ, which
has lately been planted by means of our Ministry, and ordinarily
assembles for religious worship and discipline at that renowned
Metropolis of Macedonia, and consists of believers in God the Father,
in distinction from the idolatrous Gentiles, and of believers in the
Lord Jesus Christ as the only true Messiah, in distinction from the
unbelieving Jews, who denied him: and so we regard you as persons
that are in union, and have fellowship with the Father, and with his
Son Jesus Christ.--May all the riches of divine love and favour which
is the fountain of every blessing; and as the fruit of this, may all
manner of prosperity inclusive of every desirable sort of peace with
God and others, and in your souls, be multiplied to all and every one
of you, according to the scheme of salvation from God our Father, and
from the Lord Jesus Christ as the only Mediator and peace-maker, who
has purchased all blessings for us by his blood; and freely
communicates them to us by his spirit in an inseparable concurrence
with the Father." The salutation of the inspired writers, in their
Letters to the various Churches, are exceedingly tender and
affectionate. They wish them every blessing: that the peace of God
may be with them: that the mercy of God may abound towards them: that
the peace of God may dwell with them. The Apostles in all their
Epistles appear most friendly and cordial; anxious to guard the
Churches from error--to warn them of heresy, unsound doctrine, and
false Teachers. They lay before the Converts to Christianity, the
subtlety, the arts, the divisive efforts of impostors. And the need
of such things is experienced in every age of the Church. Deceivers
and scoffers, more or less, every where, abounded since the days of
the Apostles. And by them, the glorious cause of the Gospel and of
the Redeemer has been greatly injured.--This Christian affection,
displayed in the salutations of the Apostles to the Churches, does
great honor to them as men, and as Christians; it shews, at the same
time, the amiable and pleasing temper of the Christian Religion. It
is a religion of benevolence and kindness. It is a religion of
goodness and philanthropy. One of the most surprising objections
against it, ever made, is that it is defective in point of
friendship. This is the last thing that ever I should suspect would
be spoken against it. Such as thus object, it is to be feared, are
totally unacquainted with its nature.--For every one, who possesses
the temper of the Gospel, not only loves God with all his heart, but
his neighbour as himself--is willing to do, as he would be done
by--and wishes the good of all.--His wish for others, is like that of
Paul to the Thessalonian Church, _grace be unto you, and peace from
God our Father, and the Lord Jesus Christ._

After thus introducing the words of the text, what is proposed, is to
state the scripture-evidence in favour of the institution of a
Gospel-Church.--What is before us, is to prove that it is the WILL of
the author of Christianity that, in the New Testament dispensation,
there should be particular Gospel Churches.

In order to do this subject justice, it will be necessary briefly to
explain and illustrate the nature of a Gospel Church--the ends of its
institution--the terms of admission into it--and the duties
particularly incumbent on its members.--To enter largely upon these
several points would require, even each one, a volume. Christians
have thought very differently concerning them. And learned divines
have disputed much about them.--I shall confine myself to what will
be conceded by all parties to be important and necessary. The great
and essential things are those, which should principally be regarded
and attended to by all. When we descend into what is very minute and
critical, the ingenious and the learned will take different paths.
And very often, things, in their nature, minute or abstruse, occasion
angry controversy; and call forth as much warmth as the essential
truths or duties of Christianity. It is well known, and generally
observed, that the Church of God is either invisible or visible. The
former is composed of all who are, have been, or shall be the people
of God in truth and reality, in whatever age they may live, or
whatever Country they may dwell, or to whatever Communion they may
belong. The latter, or visible Church of God is composed of such as
openly profess the Christian Religion, attend its divine
ordinances--have received baptism--and have devoted themselves, in
some open manner, to the Redeemer. Persons may lose their membership
in the visible Church, by denying revealed Religion, or by embracing
errors fundamentally wrong, or by open and gross immoralities. The
general visible Church is made up of all the particular Churches of
the various denominations which hold to the foundation. Particular
Churches are societies of professing Christians, who have formed
themselves into one body, in different ages, places and Countries,
for mutual edification, in the joint public worship of God, and the
celebration of Gospel ordinances. Thus the professing Christians in
Corinth--those in Thessalonica, those in Ephesus, and those at
Colossae are called a Church. These however made but one Church in
reality. For they received the same Gospel, maintained the same form
of worship, and professed subjection to the same common Lord. The
Church universal comprehends all the particular and local Churches.
That there should be distinct, separate, or local Churches, is
evident from this consideration, the _convenience_ of attending
public worship, of exercising discipline, and enjoying special
ordinances. Different forms of doing this have been adopted, in
different ages and Countries. Some are attached to one form, and some
to another, according to education, or habits of thinking. And the
administrations or different forms will be allowed to be good, or
valid by all who are not under the influence of bigotry. Catholic and
candid Christians of various denominations will embrace each other,
in the arms of Christian or fraternal affection and Charity; while
the narrow-minded and bigoted of every communion withhold Charity
from all, who are out of the pale of their Church. To confine
salvation to one form only and exclusively is the mark of a bigoted
mind. The Scripture hath no where laid down the _precise form_ of
Church-order and government. It hath left, the particular and precise
form to be practised upon, to the convenience, wisdom, and prudence
of Christians; or to their peculiar circumstances. One particular
form may have its advantages and disadvantages. That is the most
eligible which hath the fewest inconveniences, and most excellencies.
Such only are essentially wrong as plainly contradict the word of
God, and introduce tyranny and domination into the Church of God.
Lording it over God's heritage is always a crime of a malignant
nature. Ecclesiastical tyranny is as much to be dreaded as civil.
There must, with regard to local and particular Churches, be distinct
places of worship, and jurisdictions. They may, however, be
considered as one in doctrine, in discipline, in love; calling on the
name of the same Jesus, their common Saviour and Lord, receiving for
substance the same articles of faith, and attending on the same
ordinances. A Church, in the original meaning of the word, is an
assembling together of a number of persons, for particular purposes;
especially religious ones, that they may jointly engage in divine
worship, mutually edify one another, and attend all divine
ordinances, agreeably to the word of God, taking that for the only
rule of their faith and practice. And a number covenanting together
to walk by this rule, to conform to all the revealed will of God, and
to watch over one another, and to exercise the discipline of the
Gospel, is the sense, in which the word Church is used, in scripture,
when it is taken for a particular Church. The word indeed is used in
the several senses, which have now been mentioned.

The design of the supreme being in the institution of a Gospel Church
is, in general, the mutual edification of the members, the interest
and honour of religion, the divine glory, and man's Salvation. A
gracious God has wise intentions in all he does, whether in the world
of nature, or administrations of providence, or redemption of the
Gospel. He doth nothing in vain. In the things of Religion the divine
wisdom and goodness appear in a most pleasing and attractive light.
And his design, in the institution of a Gospel-Church, was that
mankind might be under the best advantages, to honour his great name,
and secure their own Salvation; that the interests of piety and
Virtue might be best consulted and promoted. A regular or duly
organized Church is composed of the church-officers and private
brethren. The officers in Christ's kingdom are of two kinds or ranks,
Pastors and Deacons. And the Pastors are called indifferently
_Elders, Teachers, Ministers, Bishops,_ and _Overseers_ of the
Church. As Christ's kingdom is not of this world, so no
considerations of a worldly nature are the Scripture-motives for our
professing ourselves to be members of it. The design which we ought
to have in view in belonging to it, should be altogether spiritual;
that we may, in the enjoyment of proper means, be built up in
knowledge and holiness; that we may be made meet for the inheritance
of the saints in light; may publicly worship the Deity, attend divine
Ordinances, celebrate together the divine praises, on the holy
Sabbath, and watch over one another; that we may all at last be
convened together in heaven, to join in all the purity, sublimity,
and perfection of celestial worship: and be prepared in the temper of
our minds to celebrate forever, the high praises of our Creator and
Redeemer, in the Church triumphant.

Among the members of a Gospel-Church there is always supposed a
solemn covenant or agreement to walk together in the laws, doctrines,
truths and ordinances of Christ, to exercise the discipline of the
head of the Church in meekness and love, and to aid one another in
the way to eternal blessedness.

What is required of us in order to be received, as regular members,
into a Gospel-Church, is that we have some general knowledge of the
great and essential doctrines of the Gospel; that we declare our
belief in them; our subjection to Christ as our Lord; and that our
conduct and conversation have been agreeable to the Gospel, or if
otherwise, that we profess sorrow and reformation. Much hath been
said and written about the qualifications necessary to an orderly and
acceptable attendance on the special ordinances of the Gospel. Good
men have differed widely from each other, in their opinions,
concerning a point which, all will allow, is very important. But in
too many instances, this difference has occasioned bitterness, and
hard judging. If we lay aside prejudice, and attachment to _names_
and _parties_; and impartially look for direction and guidance from
the holy scriptures, it might be expected that there would be a
greater union. The scripture is plain. And the very reason and nature
of the thing teach us what is required, in order to participate of
Gospel-Ordinances to divine acceptance, and our own edification and
comfort. The nature of the ordinances, and of a Gospel Church may
lead us to form some just opinion of what is necessary as a term of
admission into the latter, and enjoyment of the former. All
Christians who love our Lord Jesus Christ in sincerity, if they
impartially consult the advancement of his cause, would wish to have
any difference which may subsist among them, lessened, and their
union strengthened. Their endeavour should be to keep the unity of
the spirit in the bond of peace. The more Christians differ, the more
occasion is given to the enemies of the cross of Christ to triumph.
The very attempt to promote peace and union merits the approbation of
all Zion's friends. There is but one Salvation--and one way to obtain
it. _There is one body, and one spirit, even as ye are called,_ says
the Apostle to the Ephesian Converts, _in one hope of your calling;
One Lord, one faith, one baptism--one God and father of all who is
above all, and through all, and in you all._ Must it not be evident,
then, that all who would enjoy the particular ordinances and
privileges of this _one Lord_ and his religion, should have some
general knowledge of the doctrines, truths, and duties of this
religion? If grossly ignorant of these, how can they honor the
Redeemer, or rightly and profitably attend his holy institutions? And
is it not also clear, that they must believe in this religion; and
openly profess their belief, in some way, which shall be
satisfactory; and feel a regard and love to it? Must they not be
impressed with such a sense of its importance as to be resolved, to
live agreeably to its precepts, that they may enjoy its consolations,
and be entitled to its rewards? And if their former lives have been
openly immoral and profane, or scandalous, is it not indispensably
necessary, that they profess repentance? All who are doctrinally
taught, morally clean, and piously disposed, may acceptably attend on
the special ordinances of the Christian Religion. If we examine the
conduct of the Apostles, our infallible guides, in discipline as well
as doctrines, we shall see that they required of all, whom they
admitted into the Churches gathered and formed by them, a confession
that Jesus was the Christ, and a solemn purpose to conform themselves
to the precepts of his Gospel, and to depend on him for salvation.--

After just hinting at the terms of admission into the Gospel-Church,
the duty of the members may with propriety be stated in a few words.
This is of large extent. In general, it is to walk in all good
conscience before God. And in particular, they should set a pious
example to others, by a steady and unshaken attendance on public
worship--on means and ordinances. They should show to the world,
their high esteem of them, as appointed by infinite wisdom and
goodness. And if in any place or among any people, where their lot
may be cast, at any time, divine ordinances should be vilified or
disowned, they should more especially show their esteem of, and
attachment to them. To study the peace, the prosperity, and welfare
of the Church; to watch over one another in meekness and love; to do
all in their power to prevent errors; to heal divisions, if any
arise; to avoid giving just grounds of offence to any; to keep from
all party views and aims; and to honor God, in all his ways, is
incumbent on all members of Churches. The solemn covenant and
promises, which they take upon them, either expressly or virtually,
bind them to particular duties. The vows of the Lord are upon them.
And covenant-breakers--and promise-breakers are among the most odious
characters. For we never know when or where to trust such. The
character of a citizen of Zion is, that _he that walketh uprightly_
and _worketh righteousness, and speaketh the truth in his heart_--and
_he that sweareth to his own hurt, and changeth not._ The man who
deliberately breaks his religious vows and covenant engagements, can
have no sense of God or divine things. His heart must be obdurate,
and his conscience asleep.--All, who have named the name of Christ,
should be careful to depart from iniquity, and see that their
conversation is such as becometh the Gospel. Such, in brief, is the
duty of all the members of a Gospel-Church.

The way is now prepared to exhibit the scripture-evidence that it is
the will of the author of Christianity, that in the New
Testament-dispensation, there should be particular Gospel-Churches.
The proof of this from the word of God, is plain and full. It is
apprehended that, if we admit the divine authority of the scriptures,
we shall be obliged to admit the reality of
Gospel-Churches.----For--_in the first place,_ Jesus Christ, in so
many words, declares that he has a Church, which is sometimes called
his kingdom--his flock--his followers--his people,--and those whom
the Father gave him, or his sheep. When Peter made that noble
confession in answer to his Saviour's question, _Thou art Christ, the
son of the living God._ The Saviour replies; _And I say unto thee
thou art Peter, and upon this rock I will build my Church, and the
gates of hell shall not prevail against it._ Allusion is here made to
the meaning of the word _Peter,_--his person--or successors in
office, was not the rock, upon which the Church was to be built; but
the confession that he made, that Jesus was the Christ, was the rock,
upon which the Church was to be built. And to the joy of all true
friends to the Gospel, no power of evil men, or evil angels, however,
much they may be permitted to vex, persecute, and distress, shall be
able to overthrow the Church. It will live amidst all winds that may
blow. It will be supported in the midst of all storms, or dangers. No
weapon formed against it shall eventually prosper. It will continue,
through all time, and finally prevail. _Surely there is no
inchantment against Jacob, neither is there any divination against
Israel._ The words of Balaam spoken of Israel, may be pertinently
applied to the Church of our Lord Jesus Christ, _How goodly are thy
tents, O Jacob, and thy tabernacles, O Israel!_ Saul is said to make
havock of the Church. _As for Saul_ he _made havock of the Church,
entering into every house, and haling men and women, committed them
to prison._ These men and women, who fell as victims to his
persecuting rage, were members of the Church. But how could he make
havock of the Church, if there were no such thing as Gospel-Churches?
Herod is said to stretch out his hand to vex the Church. _Now about
that time, Herod the king stretched forth his hands to vex certain of
the Church._ The unhappy individuals, whom he sorely persecuted, were
members of the Gospel-Churches, organized by the inspired
Apostles,--The Church at Jerusalem received some that were sent to
them, upon special business, with friendly affection. _And when they
were come to Jerusalem, they were received of the Church._ This must
be the Church that was planted in that City, of which St. James was
the stated Bishop, and whom Herod cruelly put to death. And the
Church is said to be purchased by the blood of Christ. _Take heed
therefore unto yourselves and to all the flock over which the holy
Ghost has made you overseers to feed the Church of God, which he hath
purchased with his own blood._ Christ is represented also as head
over all things to the Church; and it is by an easy metaphor called
his body. _And hath put all things under his feet, and gave him to be
head over all things to the Church, which is his body, the fulness of
him that filleth all things._ He is said to love the Church--to give
himself for it--to sanctify and cleanse it. _Even as Christ also
loved the Church, and gave himself for it, that he might sanctify it
and cleanse it with the washing of water by the word, that he might
present it to himself a glorious Church not having spot, or wrinkle,
or any such thing, but that it should be holy and without blemish._
Again, observes the Apostle Paul, _This is a great Mystery, but I
speak concerning Christ and his Church._ All particular
Gospel-Churches make one universal Church. Where the same essential
doctrines are maintained--the same common Saviour owned--the same
ordinances celebrated--though there may be many circumstantial
differences, as to names, opinions, and forms, it is the same
Church.--If there be not a Gospel-Church, in which the word and
ordinances are to be dispensed, prayers offered, and the Sabbath
observed, why is there this frequent mention of the Church? a
multitude of other passages, which speak of the Church or particular
Churches, might be easily cited, but those already cited are
sufficient, as a sample. Did our Lord and his Apostles know what they
said; or did they mean to mislead and impose upon us? If they know
what they said, and meant faithfully to teach us, then the
institution of a Gospel-Church cannot be denied.

_In the next place,_ when the Apostles went forth and preached the
Gospel to all nations, _the Lord working with them and confirming the
word with signs following,_ they gathered and formed churches,
ordained pastors, and chose deacons. In Judea, in Galilee, and in
Samaria were churches formed, teachers set over them, and other
necessary regulations made, before Paul's conversion, while he, by
the fury of persecution, endeavoured to destroy the christian cause.
For we are informed of the rest and peace which the churches, in
those countries, enjoyed after his conversion to christianity. _Then
had the churches rest throughout all Judea, and Galilee, and Samaria
and were edified._ In those places, churches were collected, in which
public worship and divine ordinances were celebrated. In Galatia,
Ephesus, Smyrna, Thyatira, Philadelphia, Laodicea, Thessalonica,
Philippi, Rome, and Jerusalem: and to name no more particular places,
in Asia, Africa, and Europe, that is, in a great part of the then
known world, were churches gathered and christian Ministers set over
them, by the Apostles. This we are as certain of, as we can be of any
thing recorded in holy Writ. We find it, in the history of the acts
of the Apostles, and in their Epistles. We cannot doubt or hesitate
about this matter, whether it be fact or not. The Apostles wrote,
sent, and dedicated their Epistles to particular churches. For
instance, inspired letters are directed to the church at Rome,
Corinth, Galatia, Ephesus, Philippi, Thessalonica, and Colossae. But
why is this done, if there were no churches formed in any of these
places? Did the Apostles dedicate long Epistles to what did not
exist? Did Paul write to the church, at Thessalonica, as my text says
he did, when at the same time, there was no church there?----If we
ask, what was the business of these churches; the answer is, to
attend upon the preached word, and dispensed ordinances. By public
worship they were to honour God, to promote religion, to preserve
pure and entire all divine appointments, and to build up one another
in faith, love and good works.--

_In the third place,_ the institution of divine ordinances, the
christian Sabbath, public worship, and the christian Ministry, is an
argument in favour of the institution of Gospel-churches, which
cannot fail deeply to impress conviction upon the mind. We have full
and very plain proof of the institution of divine ordinances, baptism
and the Lord's Supper, of public worship, of the christian Sabbath,
and of the office and work of a Gospel-Minister. The conclusion is
there are particular Gospel-churches. There is no possible way to get
rid of this conclusion, but to deny the premises. Both are true, or
both are false. If we reject the one, the other cannot be maintained.
In order to be self-consistent and uniform, if we deny the
institution of a Gospel-Church, we are under a necessity of denying
all divine ordinances, and rejecting the idea of a Gospel-Ministry.
One error, like one falsehood, draws after it another: it leads to a
second--to a third, to support itself. He who denies one part of the
Gospel, is at length compelled to retract his error, or to give up
another part. If we deny the institution of the Christian Sabbath, we
are obliged to deny, in order to keep ourselves in countenance, by
the appearance of consistency, _stated_ public worship and divine
ordinances. And if we deny these, we must reject all idea of
particular Gospel-Churches. For the very notion of a Gospel-Church is
a number of professed believers in Christ, formed into a union and
fellowship, by a solemn covenant, to enjoy religious worship, and
Gospel-ordinances.

_In the fourth place,_ it seems that a denial of the institution of
particular Gospel churches, in which the discipline of the Gospel is
to be exercised, as well as its worship and ordinances observed,
involves in it the denial of the whole Gospel. The Apostles certainly
tell us of their planting churches--of overseers placed over those
churches, to labour among them in word and doctrine--to reprove, to
exhort--and to feed them. They tell us of the discipline to be
exercised in Christ's house; how church-officers are to conduct, in
the discharge of their offices, how the church is to be ruled and
governed--how ordinances are to be dispensed--how deacons are to
serve the table of the Lord--how private brethren are to demean
themselves. They largely describe the character and duty of
Ministers--and the duty of the members of a church in a
church-capacity. But how are we to understand all this? If there be
no Gospel-churches in the New-Testament-dispensation, what are we to
believe--what are we to admit--and how shall we acquit the Apostles
of dishonesty and ignorance? The whole Gospel, therefore, must stand
or fall with the idea of particular Gospel-churches, instituted by
the labours of the Apostles, under the authority and inspiring
influence of the holy Ghost. If the formation of them be a human
device, man's work and contrivance, then we can rely on nothing,
which the Apostles either taught or did.

In the review of this subject, we see the necessity of keeping most
exactly to the holy scriptures, in the discipline and order of our
churches, in the forms of external administrations, as well as the
doctrines and duties, ordinances and practice. Our articles of faith,
and our rules of life are to be taken wholly from them. The direction
to Moses, that distinguished servant of the Lord, in respect to the
building of the Tabernacle, _See that thou do it according to the
pattern shewed thee in the Mount,_ should lie, with all its weight
and importance, upon the minds of all the _builders_ in Christ's
spiritual kingdom. We should anxiously aim at the original primitive
simplicity of the Gospel, in our mode of worship, in our discipline,
in our terms of admission into the church, and in our doctrines. A
medium between fanatics and formalists seems to be nearest the faith
and order of Gospel-Churches. Mankind are so prone to extremes, in
things of Religion, as well as other things, that a medium is usually
the nearest to what is right. Fanatics are for refining and reforming
away all order, and truth. Formalists place all religion in things
exterior. This hath ever been the case, from the day of Christ, down
to the present age, as appears from the history of the Church. Both
fanatics and mere formalists are wrong. But which are most culpably
criminal and erroneous is hard to determine. _For in Christ Jesus,
neither circumcision availeth any thing nor uncircumcision, but a new
creature. He is not a Jew which is one outwardly, neither is that
circumcision which is outward in the flesh. And unless our
righteousness shall exceed the righteousness of the Scribes and
Pharisees, we shall in no case enter into the kingdom of
heaven._--Upon the whole, let us all be persuaded that true Religion
is the way of duty: and that the way of duty, is the way of happiness.



DISCOURSE XII.

----------

The right way to understand the inspired writings.

LUKE xxiv. 45.

_Then opened he their understanding, that they might understand the
scriptures._

The design of the scriptures is to make us wise unto salvation. They
contain all that is requisite as a rule of life or standard of faith.
They instruct us what to believe concerning our Maker, our Redeemer,
and a future State. They place before us all that is necessary to be
believed, and to be done, in order to be accepted of God, and
entitled to life eternal. Those, therefore, who really desire
salvation, will feel it to be a duty of very great importance to
study, as accurately as they are able, and to read diligently, the
inspired writings. A frequent, daily, and serious reading them is
incumbent upon us all. _He that is of God, heareth God's words, ye
therefore hear them not, because ye are not of God,_ said our Lord to
the unbelieving Jews. And he directs us thus, _search the scriptures,
for in them ye think ye have eternal life, and they are they which
testify of me._ If people refuse to search them, or to read them with
care, frequency, and a serious endeavour to understand them, how is
it to be expected, that they can know the character of the Saviour,
or their duty.--The inhabitants of Berea are commended for their care
in searching the scriptures. _These were more noble than those in
Thessalonica, in that they received the word with all readiness of
mind, and searched the scriptures daily whether those things were
so._--It is a _noble_ duty--a rational, and commendable duty to
study, and daily peruse them, that we may know the truth, and be
excited to practise it.--And the best way to gain entire and full
satisfaction, with respect to the divinity of them, or whether they
be, what they pretend to be, DIVINELY INSPIRED, is carefully and
critically to read them. As the most satisfactory way to be convinced
whether there be a God, is to open our eyes on his works! so the most
satisfactory method to know whether the holy scriptures be from God
is to read them, with seriousness and diligence, and with a candid
and unprejudiced mind. He who will read them, in this manner, and
practice according to their precepts; and sees their tendency and
aim, which most apparently is to glorify God and save man, cannot
long retain any scruples about their celestial origin.--_If any man
will do his will, he shall know of the doctrine, whether it be of
God, or whether I speak of myself._

The pains we are to take to read and understand the scriptures may be
seen, in a beautiful manner, in the following words: _And these words
which I command thee this day, shall be in thine heart. And thou
shalt teach them diligently unto thy Children, and shall talk of
them, when thou sittest in thine house, and when thou walkest by the
way, and when thou liest down, and when thou risest up. And thou
shalt bind them as frontlets between thine eyes. And thou shalt write
them upon the posts of thy house, and on thy gates._ The advantages
of heedfully and seriously reading and studying the word of God are
many and great. It will make us knowing and wise, in things heavenly
and divine. It will tend to render us pious and devout. It will lead
us to God and duty. It will be a safeguard against error and
infidelity, against superstition and enthusiasm.----

Considerations of this nature render the subject, proposed now to be
discussed, peculiarly important and interesting. The subject is the
RIGHT WAY to understand the inspirited writings.--_Then opened he
their understanding, that they might understand the Scriptures._ The
occasion of these words is this;--Jesus had risen from the dead, and
took the most prudent and eligible method to convince his disciples
and friends of the fact, upon which rests the truth of his religion.
Two of them, Cleopas and another, were going to a village, called
Emmaus, about threescore furlongs distant from Jerusalem. On their
way, they conversed about the STRANGE THINGS, which had happened--the
crucifixion of the expected Messiah, and his wonderful resurrection
on the third day.--Jesus joined himself to them, as a stranger, in
the midst of their interesting conversation. He enquired what the
subject was, upon which they were conversing; and upon which they
seemed so anxious and deeply engaged. They informed him. And Cleopas
expressed much surprise, at his enquiry. _Art thou only a stranger in
Jerusalem, and hast not known the things which are come to pass there
in these days?_--Upon hearing the subject of their conversation--and
which indeed was the general topic at that time, in all the city, he
took the lead in it.--And the disciples were all attention--they were
all ear--and their hearts burned within them, with a heavenly flame,
while the appearing stranger, though in reality their risen Lord,
discoursed on the pleasing theme, and expounded to them the
scriptures, which related to himself. They were delighted. They were
improved. Light broke in upon their understandings, and devout
affections were inkindled. _Then said he unto them O fools and slow
of heart to believe all that the prophets have spoken. Ought not
Christ to have suffered these things; and to enter into his glory?
And beginning at Moses, and all the prophets, he expounded unto them
in all the scriptures the things concerning himself._--He, then,
discovered himself unto them. They could hardly believe, what their
eyes had seen and ears heard, for joy. He again showed himself to his
chosen witnesses, and expounded to them also, the word of God, as in
the verse next above the text, _And he said unto them, these are the
words which I spake unto you, while I was yet with you, that all
things must be fulfilled which were written in the law of Moses, and
in the prophets, and in the Psalms concerning me.----Then he opened
their understanding, that they might understand the scriptures.
Saying thus it is written, and thus it behoved Christ to suffer, and
to rise from the dead on the third day. And that repentance and
remission of Sins should be preached in his name, among all nations,
beginning at Jerusalem._

How did he open their understanding, that they might understand the
scriptures? It was by a just and true expounding them as well as
deeply impressing their hearts. He laid their real and true meaning
before their minds. He showed them the connexion, and reference to
himself. And they understood him, and plainly saw the meaning,
design, and intention of the Sacred writings. He gave them no NEW
faculties and powers. He directed them how to use and employ their
reason rightly to apprehend, and duly to apply scripture. We are,
consequently, to exercise our rational powers in seeking the meaning
and design of divine revelation.----Christ opens our understanding to
understand the oracles of God, by using with us the proper means of
information and instruction, and by saving influences on the soul. We
are rational beings. And he treats us as such, not as machines, or
beings that had no reason or conscience. He opens the understanding,
by enabling us, in the exercise of reason, and our reflecting powers
and capacities, to study into, and seek the meaning of holy Writ--to
search into the meaning of the words used, and the order and
connexion of them; and to divest ourselves of all corrupt biases and
prepossessions. By reason of sin, or through the depravity of the
heart, the mind is blinded to the spiritual beauty and glory of
divine objects.----The purpose of the present discourse, is to point
out the RIGHT WAY to gain a true and just understanding of the holy
scriptures.

And in general, it must be allowed, that they are capable of being
rightly understood. If the Supreme Being, in his infinite wisdom and
goodness, be pleased to grant us a revelation of his will at all, he
would give us such an one, as, with honest and upright intentions,
could be easily understood, in its great and essential principles and
duties, ordinances and doctrines. For to give us one that was
involved in mystery, and could not be comprehended after a diligent,
painful and careful examination, could answer no valuable purpose;
nay, it would be altogether improper. It would, in truth, be to
insult our misery. The language of it would be this. "Here is poor
fallen man, blinded with prejudices--carried away with evil
passions--plunged in the ruinous effects of the Apostacy--unable by
the mere light of unassisted reason to find the path of duty and
happiness. He is in perishing need, consequently, of a safer guide,
an infallible directory, in the way to glory. Behold I will provide a
Saviour for the helpless: a sanctifier for the unholy: I will grant
him a revelation of my will.----But such an one as cannot be
understood by him, even when he hath used most sedulously all
possible pains and care, and means to understand it. Such an one as
is insufficient to answer the intended purposes." To urge, then, that
the REVELATION, which we enjoy, of the divine will and our duty,
cannot be truly and really understood, in all its essential
principles, when no exertions or honest endeavours and faithful care,
on our part, have been wanting, is to reproach the wisdom and
goodness, grace, and justice of God: nay, it is to blaspheme his
name: to represent him as trifling with his creatures; and mocking
them in their misery. Far be such folly and impiety from us! We do
therefore plead, and strenuously insist, that all things necessary to
salvation, are laid before us, with sufficient clearness, both in
regard to doctrines and practice, both what we are to believe, and
what we are to do. The design of all the inspired writings is to save
fallen man--to teach him that he may be pardoned and accepted of his
sovereign Lord and Maker--to open the method, in which pardon here,
and happiness hereafter have been procured--and the terms upon which
they will be granted. As these things are of infinite importance to
all, high or low, learned or unlearned, so they are revealed with as
much plainness as possible. What the Psalmist says of the divine law,
may with equal truth be applied to the Gospel. _The law of the Lord
is perfect converting the soul: The testimony of the Lord is sure,
making wise the simple: the commandment of the Lord is pure
enlightening the eyes._

St. Paul takes it for granted, that the principal and fundamental
points of christianity, which he calls the _first principles_ of the
oracles of God, are easy for all to comprehend and to learn. _And
when for the time ye ought to be teachers; ye have need that one
teach you again which be the first principles of the oracles of God._
There are certain doctrines and duties of the Gospel, which are
essential to the very existence of all religion, and which may, with
the utmost propriety, be called the _first principles_ of the oracles
of God; upon which all the rest are built, and to which they
constantly refer. These are plainly expressed, often illustrated, and
warmly inculcated. None can mistake them, who honestly and faithfully
attend to the scriptures. All that is wanting is to care to read
them, and an honest heart, free from wrong biases, to receive the
truth, as they exhibit it. Among these _first principles_ of the
oracles of God, may be, enumerated, the lost state of man by nature:
the absolute need of regeneration: the nature of it as consisting in
the implantation of a holy temper of heart or true love to God:--that
what Jesus Christ did and suffered for fallen man is the sole
meritorious ground of our pardon, and acceptance with a holy and
sin-hating God:--the incarnation of the divine Saviour, and his
sufferings to expiate human guilt:--the universal resurrection: a
righteous judgment:--and eternal retribution. To these we may add,
the great and essential duties and virtues of piety and morality or
of the gospel--the need of repentance towards God and in what it
consists: faith towards Jesus Christ: constancy in the exercises of
devotion:--strict justice--benevolence, peace, and
condescension--forgiveness of injuries--love to enemies--humility,
patience, temperance, and self-denial. Can any one, who has ever read
the sacred pages with any care, affirm that these are not set before
us, as strongly as language can express them? Are they not often
repeated? Are they not pressed upon the conscience, in a variety of
ways, and elucidated by beautiful metaphors and figures? And they are
pleasingly illustrated, I mean the duties of piety and Virtue, in the
life and character of the divine author of Christianity. He, indeed,
hath set us an indefective example of goodness--_left us an example
that we should follow his steps._

While it is asserted that the leading and fundamental doctrines of
the Gospel are most clearly and repeatedly laid before us, it cannot
be denied that some things in it, are hard to be understood. These
are revealed as clearly as the nature of the subject would admit.
Some things must be in their own nature mysterious and
incomprehensible. Such things there are in the volume of nature, and
we have no reason to suppose, it would be otherwise in the volume of
revelation. They are so sublime as to transcend our scanty powers of
mind. They are revealed, however, as far as they are capable of being
revealed, or as far as we are capable of receiving them--or as far as
may be needful, either for the glory of God, or our own salvation.
Prophecies, for example, in the very nature of things, will be
obscure. The event only can expound them. We may easily see what the
grand design is: but the precise circumstances of the predicted event
will remain a secret to us, till the event lay them before us.--We
cannot pretend to comprehend the great points of Christianity
relative to the Trinity, or a threefold subsistence in the divine
essence--the human nature united to the divine to constitute the one
mediator between God and man--the resurrection of the body--and the
change which will pass upon those who shall be found alive at the
coming of Christ to judge the world. These, we readily admit, are
mysterious and incomprehensible doctrines. But their being so, is not
proof that they are unreasonable and absurd. To say that whatever is
incomprehensible in Religion is unreasonable, is a mark either of
inattention or ignorance. God's nature is incomprehensible. His works
of creation are full of wonders. And a _revelation_ from him to the
children of men would be justly suspected, if it contained nothing
incomprehensible, and above reason.

You will be pleased to observe also that, besides some doctrines
which are beyond our reason, inexplicable difficulties may attend
some particular passages of scripture. These difficulties originate
not from any defect or impropriety of manner, in which they are
expressed; but from our being unacquainted with the customs or
usages, to which an allusion is made. These passages are not
numerous. And our salvation depends not on our rightly understanding
them. No essential duty or doctrine of the Gospel depends on a
DOUBTFUL text. What is necessary to instruct us, in things divine,
and to guide us safely to God and happiness, through the dangers,
snares, and temptations of human life, is clearly made known unto us,
and repeatedly urged by all suitable arguments, and the most serious
and weighty considerations.

The scriptures, therefore, are as a light to our feet, and a lamp to
our paths: a light shining in a dark place, with a steady
brightness--able to make us wise unto salvation through faith in
Jesus Christ--And----

1stly. _One way_ rightly to understand them is to interpret them by
themselves. They are their own best interpreter. It is one of the
most rational principles can be adopted relative to understanding the
inspired writings to make them expound themselves. They are to
declare their own meaning. No explanations of men, decisions of
councils, or tenets collected into creeds are to be admitted as
perfect guides, in things pertaining to our salvation. Men may be
wise and learned: Councils may be judicious and pious in their
intentions, but after all are liable to mistakes. This is not said to
detract from the wisdom, piety and learning of men--or of venerable
councils. A wise and candid Christian will honour their
opinions--carefully weigh them, and be diffident of himself: will be
modest and pay all due deference to the opinions of others,
especially men of study, erudition, and piety. But still we must all
think for ourselves, and must adhere undeviatingly to the scriptures,
as our only infallible guide. We must stand or fall to our own
Master. Another man's faith cannot save us, or his want of faith
destroy us. We are, in things divine, to call no man Master or
Father, for one is our Master even Christ; and one is our Father who
is in heaven. _But be not ye called Rabbi; for one is your Master,
even Christ, and all ye are brethren. And call no man Father upon the
earth; for one is your Father which is in heaven._ No man has a right
to interfere, by compulsive measures, in another man's religion.
Reason, argument, and persuasion and a pious example are the only
weapons to be employed to spread the glories of that mild and
benevolent system of Religion, which Jesus of Nazareth instituted.
The _first_ rule of rightly understanding the Oracles of God, is to
make them their own expositor. This is the maxim of protestants. It
is a just and important maxim. We are not to put upon them, the
interpretations and constructions of imagination, or fancy; or to
suppose that we have any impulses or INSPIRATION in the mind to give
us, the _spiritual_ meaning of them.

2dly. _Another method_ rightly to understand the Scriptures, is to
take them according to the general, established, and well known
import of the words used. All learned men, who alone can be competent
judges, in the case, agree that they are well translated. And through
the peculiar care and blessing of divine Providence they have been
preserved pure and entire, during such a length of time, and so many
revolutions of literature and of states and kingdoms. The men who
were engaged in, and by _authority_ appointed to the work of
translating them into the English language (and the translation of
them was a most arduous work) were men of great integrity, extensive
learning, and, in the judgment of charity, undissembled piety.
Opposite sects have all allowed them to be a faithful and just
translation. When we, therefore, take them into our hands to peruse
them, we should understand them precisely, as they are written, in
the common import of the words, according to the plain rules of
grammar, and the necessary construction of sentences. An attention to
these things is absolutely necessary, in order to a true
understanding of them. We are not to seek after any hidden, mystical
sense of the words or sentences. The very letter and meaning of the
scriptures is to be strictly attended to. We are to take the words
used in the sacred, just as we would, in any other good writings. For
the inspired writers always used words properly, and had good sense.
They were not guilty of obscurity or self-inconsistency. Their sole
end was to state and convey the truth, which they were commissioned
to deliver, with propriety and fulness. This they did most admirably,
and with great beauty and energy. The _true_ meaning of scripture, is
its very life and power, _its spirit. The words that I speak unto
you,_ says Christ, _they are spirit, and they are life._ They reveal
true, spiritual and saving doctrines: doctrines
all-important--doctrines that lead to life eternal.--

3dly. _A third way_ rightly to understand the scriptures, is
carefully and critically to observe the connexion and subject matter
of discourse, or the occasion--the characters to whom or of whom the
words are spoken. It is not to be expected that readers of the Bible
will attain to a right understanding of it, if they overlook the
connexion and occasion; and take single and detached passages by
themselves, and shape them into a conformity to their own
pre-conceived opinion or scheme of doctrines. The right way not to be
deceived by our own reflections, or the artful insinuations of such
as lie in wait to deceive, is to bring our opinions or tenets, our
principles, whatever they may be, to the scriptures; to examine them
by their light; and to make them bow to their decision. And not, as
is too often done, to bend them to our tenets and principles. We are
to search them, that we may thence take all our articles of faith,
and maxims and rules of conduct. Learned and unlearned ought to do
this; and to reject whatever will not bear the test, when applied to
them. To THE LAW AND TESTIMONY ought to be our Motto as Christians or
believers in a divine revelation. If any of our religious opinions be
contrary to scripture, we are bound by our regard to their authority
to abjure them. And that we may not inadvertently be led into error
and delusion, we are to consider as accurately as may be, the
connexion, the occasion, the design of the inspired penman, to whom,
and of whom he is speaking, comparing one passage with another: that
which is figurative, and less plain, with that which is unfigurative
and more obvious: examining all, with diligence, by the general and
ruling principles of the Gospel: with an honest desire to discover
our duty and the will of God, even, if our favourite notions, (as
almost all sects and individual Christians have their peculiarities
of belief and practice) should be found to be directly repugnant to
scripture. Thus we shall rightly understand scripture. Thus we shall
be led into all truth and duty.--It appears, then, with an evidence
exceedingly bright, that all our opinions, whether gleaned from
authors uninspired, or taken up by reflection, or fallen into by
accident, should be tried ty the word of God. _But whoso looketh into
the perfect law of liberty, and continueth therein, he being not a
forgetful hearer, but a doer of the work, this man shall be blessed
in his deed._

4thly. _A further way_ rightly to understand the scriptures, is to
divest ourselves, as far as is possible, of all prejudices, and to
read and hear them, with a sincere and honest intention to know the
truth. _Wherefore lay apart all filthiness, and superfluity of
naughtiness, and receive with meekness the ingrafted word which is
able to save your souls._ Perhaps to divest ourselves, wholly, of all
wrong and corrupt biases is impracticable, what no person was ever
yet able to do, after his most vigorous endeavours. Sinful
prepossessions cleave to the most candid. We may be prejudiced many
ways, and not be sensible of it, against the only true system of
Religion. There is but one right way of belief and worship. Truth is
uniform and one. There is one God, one Lord Jesus Christ, one faith,
one baptism--one hope. Many different denominations of Christians may
hold essentially to this one true system, and still drink in many
small errors, unessential and circumstantial things, about which,
they may violently contend to the loss of charity. We are, then, to
do all that in us lies to get into this right way: not only to think
we are right, but actually to be right. For this end, we must be
faithful and impartial: faithful to God and our own consciences, and
impartial in our enquiries; or be anxious lest our fondness for a
party lead us into error, or into tenets which are subversive of the
very foundation of the Gospel. We are to take heed how we read, as
well as how we hear.

5thly. If _we would rightly_ understand the inspired writings, it is
incumbent upon us to use all the helps in our power. We are to
exercise our own rational faculties. Religion is the most reasonable
thing in the world, as well as most important. About what therefore
can our reason be better or more worthily employed? For what was
reason, by which man is so remarkably distinguished from the brutal
herd, given us, if not to use it, to learn the duties, and doctrines
of Religion, and to aid us in searching out the truth, and
substantial happiness?----

There is a great variety of helps or advantages to gain the right
sense and meaning of Scripture, for which we ought to be sincerely
thankful, and which we ought most wisely to improve. We can read them
in our own language. And by the wise institution of common schools,
in our favoured Land, almost all classes of people are able to read
them. They have, by a wonderful Providence, been handed down to us
pure and uncorrupted to a sufficient degree. Many judicious and
excellent Commentaries have been written upon them by pious and able
men, which we may consult at pleasure, or as we may have opportunity.
And here it would be a criminal omission, not to observe, that public
worship on the Lord's day, to which we may constantly repair, is
designed to open, explain, and apply them. And when any are in doubt
about the true way of worship, or of understanding the Scripture, the
regular and appointed Teachers of Religion may be, and ought to be
resorted to. For the Priest's lips were to keep knowledge. And they
will esteem it a happiness to instruct the unlearned--to confirm the
unstable--and to guide the doubtful.--Such people as have a real
desire to know the truth, an honest heart to enquire after the right
way of the Lord, will not fail to apply and use all these helps.
Plain is it, that no person can, with any consistency or honest
impartiality, profess to be seeking the true way of the Lord, who
doth not use and improve all these helps and advantages.--It may here
be remarked, that it is a work of much labour and care, painful study
and diligent enquiry to understand the scriptures. Knowledge, whether
human or divine, is not easily acquired.--And ignorant and uninformed
people are the most confident and self-sufficient.--It is to be
regretted that it is so. But fact and experience verify it. Many too,
shut their eyes upon the light, through prejudice. Vicious and
profane persons hate the light and will not come unto it, lest their
deeds should be reproved.

6thly. _A further way_ to understand aright the inspired writings, is
to seek to heaven for light, guidance, and instruction. We are not to
lean to our own understanding, or confide in our abilities or
learning. Man is a poor, imperfect frail being. He has prejudices,
which he knows not. He is at all times prone to err, through the
corruptions of his nature. Sin has brought a thick cloud over his
mind. He needs divine illumination. The most acute and learned need
this, as well as the unlearned and weak. The divine assistances are
to be _prayerfully_ sought. _If any man lack wisdom, let him ask of
God._ would we, consequently, understand aright the holy Oracles, we
must not only peruse them, with industry and care, but devoutly and
fervently implore the God of all grace to open them to us, to spread
a divine light over them, that they may instruct, warn, and quicken
us. We should seek to him, who gave them to us, to enable us to
perceive their true beauty and glory, and to conform our hopes,
hearts, and lives to them: to be animated by their promises--warned
by their threatenings--comforted with their hopes; and guided to
heaven by their precepts. The teachings of the holy spirit are to be
_devoutly_ implored, that they may be savingly profitable to us.
Rightly understood, and duly improved, they are able through faith in
Jesus Christ, to make us wise unto salvation. _All scripture is given
by inspiration of God, and is profitable for doctrine, for reproof,
for correction, for instruction in righteousness. That the man of God
may be perfect, thoroughly furnished unto all good works._ Divine
grace must sanctify us by them, and them to us. The teachings of
Christ, as the true prophet are requisite to open the mind, to remove
prejudices, and to enable us to see the beauty, glory and importance
of them. _Being born again,_ says the Apostle Peter, _not of
corruptible seed, but of incorruptible, by the word of God, which
liveth and abideth forever. For all flesh is grass, and all the glory
of man, as the flower of grass. The grass withereth, and the flower
thereof falleth away. But the word of the Lord endureth forever. And
this is the word which by the Gospel is preached unto you._

7thly. _A renewed heart_ is the best help to understand aright the
sacred writings. A holy temper of heart will dispose us to sit, like
Mary, at the feet of Jesus to receive with joy his instructions. If
we have this, we shall feel most sensibly when we read and hear--read
the written, and hear the preached word. This will enable us to see
the beauty and glory of the divine character--the excellency of the
Mediator's character--to behold the equity of Providence, the riches
of divine grace, the wonders of a Redeemer's love, and give us a
lively view--of all the truth, duties, doctrines, and ordinances of
the Gospel. A very different sense of scripture has the saint from
the sinner, the penitent believing Christian, from the thoughtless
and profane sinner, the sanctified from the unsanctified heart. _The
natural man receiveth not the things of the spirit of God: for they
are foolishness unto him, neither can he know them, because they are
spiritually discerned._ This doth not mean that an unrenewed person
cannot understand the true meaning of scripture, or the doctrines of
it. For, then, it could be of no benefit or use to him. What cannot
be understood, cannot work any good effect upon the heart or life. To
assert that none can understand the word of God, unless _inspired_ by
the same spirit, which gave it, is inconsistent with every principle
of reason, common sense, and scripture. For it, that is, the
scripture, addresses itself to all, good and bad, saints and
sinners.----Finally--

8thly. _In order to understand_ the written word of God aright, we
must practise what we do know--practise according to its divine
precepts. A right and saving knowledge, is a practical knowledge. We
must not only be willing to receive all our doctrines and principles
from the holy scriptures, but to be guided by them altogether, in our
conduct and conversation:--to embrace them as the only rule of faith
and practice.--Then shall we be safe. Then shall we have a guide that
cannot mislead us. If any man do his will, he shall know of the
doctrine whether it be of God.----Thus we are to do, in order RIGHTLY
to understand the scripture----_Then opened he their understanding
that they might understand the scriptures._



DISCOURSE XIII.

----------

The Gospel to be supported by those who enjoy it.

GALATIANS vi. 6.

_Let him that is taught in the word, communicate unto him that
teacheth in all good things._

The system of doctrines, duties, and ordinances revealed in scripture
is exceedingly plain, level to every capacity, and easy to be
comprehended. That it is so, is one of its most engaging
recommendations. Were it unintelligible, or wrapped up in obscurity
and mysticism, this of itself would be a valid plea for rejecting it
as an imposture or fraud. So plain is it, in its essential
principles, that nothing but a willing mind to hear, receive, and
attend to truth and duty is wanting. Were we sincerely and candidly
disposed to hear and admit the truth, we should differ but little, in
our opinions, about the distinguishing peculiarities and glories of
Christian doctrine and practice. The reason, or at least, chief
reason, why we omit what is clearly revealed to us as duty by God, is
because we in heart are opposed to it. An unwillingness to believe
and do, as we are expressly commanded, is the real difficulty in the
way of our salvation. This unwillingness at heart puts us upon making
objections against a duty, which is clearly revealed, and repeatedly
revealed, raises prejudices against it, forms apologies for the
omission of it, and sets to work, most vigorously, all the system of
the selfish affections. For what we are really and deeply unwilling
to do, or wish not to be true, we can easily work ourselves up to
disbelieve.

On subjects of a moral and religious nature, a man by nourishing
prejudices, by false reasoning, by artifice and delusion, can
persuade himself to believe any thing, however absurd or impious or
contradictory--even to admit that he is inspired,--or may lawfully
murder himself and family; or that there are no Gospel ordinances, or
_stated_ worship of the Deity, or that a divine revelation, which
bears all the marks of credibility and authenticity, that could be
desired, is only a cunningly devised fable. This being the case, we
ought in all conditions, to be most vigilantly upon our guard against
the illusions of our own minds; and also against the temptations of
the great adversary of souls, who always joins in with those
illusions. He artfully attempts to rivet them, full well knowing that
this is the most probable way to succeed in his designs to ruin us
forever, and to make us the occasion of disturbance and divisions in
society. A heated imagination, an erroneous conscience, and selfish
affections of the heart, together with bitter prejudices against the
truth are the most successful engines ever employed by the adversary
of souls to deceive and ruin them. They are dangerous things, more so
than can be easily conceived.--Nay, no person can, to a sufficient
degree, dread the unhappy influence of an erroneous
Conscience--heated imagination--inflamed passions--and intemperate
zeal. They have led away many thousands from truth and duty, and
sealed them down in fatal delusions. We are surprised to find what,
we must acknowledge, is found by daily experience, that many, who
profess sincerely to believe the truth of Religion, are
notwithstanding discovered to be capable of rejecting some of its
most important principles, and plainest duties.----Among these plain
duties, that of supporting the Gospel may justly be reckoned one.

In the sequel, I shall attempt to offer the scripture-arguments

I. In favor of this duty.

II. To consider the manner, in which it is to be discharged.

III. And to invalidate the objections, which have ever been made
against it.

1. The first thing intended is to offer the scripture-arguments to
prove, that it is a plainly revealed duty, that the precious Gospel
of our blessed Saviour should be supported by the people, who enjoy
it. There is no part of God's revealed will that may be kept out of
view, or be omitted to be set before mankind. The whole truth, which
he hath made known to us, whether pleasing or displeasing to the
human mind, is to be exhibited. We may not stop short of it, or go
beyond it. If it be a part of the counsel or will of God made known
to man, in the holy scriptures, that the Gospel is to be supported by
those who enjoy it, it may not, with a good conscience, be withheld
or denied. A denial of it, it must be obvious to remark, has a great
and unhappy influence upon the interest of the Gospel, and the
Redeemer's kingdom. It tends to the decay of piety and virtue. What
is extremely painful to observe, is that it appears from the
experience and the history of the Church, in past ages, and in the
present age, that those who wish to break up the peace and order of
particular Churches, and to foment divisions, pretty generally
commence their operations, with a loud and absolute denial of this
duty. They raise a loud cry, and vehemently declaim against it. They
speak of it, in language not only bitter but scornful. They say it is
utterly unlawful and exceedingly wicked; nay, and directly contrary
to scripture. Mean while, they do not forget to impute to those who
receive the support, the worst motives--the most selfish and
mercenary; as having no eye to any thing beyond the pecuniary
advantages of their sacred calling.

Such clamours set on foot against the obligations of supporting the
Gospel, as they proceed either from ignorance, wilfulness, or
parsimony, so they fall in with the current of the selfish passions
of corrupt nature. And as interest is the idol of every man, who is
unacquainted with the divine force of Virtue and piety, so whatever
affects or touches this idol, nearly affects his heart: readily does
he listen and easily makes himself believe what he, in his perverted
mind, concludes to fall in with his supposed interest. The love of
money, or an inordinate attachment to property, is the root of all
evil. Thence most of the crimes which disgrace human nature, and
disfigure the page of history. We full well know, that a man can
easily collect arguments, sufficient to convince him, that he is
justified in not doing, what he is totally opposed to doing.--

I am entering on a subject of great moment, affecting in its
consequences, the very being and existence of public worship; and of
course, the Christian Religion itself. It is a subject too, which is
not often discussed, lest what we offer, should be considered either
as a censure on people for failures in their duty, or implying a
suspicion of their friendship or good will. But there may be
circumstances, which may require that the obligations of supporting
the Gospel, should be fully stated. They need not be often urged, and
are not. But whatever doctrine, truth, or duty may at any time be
opposed, or Providence may suffer individuals to rise up and deny:
that doctrine, truth, or duty must not be relinquished; but there is
a plain call to vindicate it.--Painful as it is to me, to speak where
motives of self-interest, and not a sense of duty, may be but
distantly inferred to influence me, or where malice and prejudice may
accuse me of pleading my own cause, I shall proceed, regardless of
reproaches, to adduce the Scripture-proof that the Gospel is to be
supported by those, who enjoy it according to the _express will_ of
Jesus Christ.--

And, _in the first place,_ we argue the obligations of supporting the
Gospel, in a decent and honourable manner, from this consideration,
it is the will of God that there should be stated public worship, and
an order of men appointed to preside over, and to dispense to
worshipping Assemblies, Gospel-truths and ordinances. The office of a
Gospel-Ministry is sacred. It is derived from the great head of the
Church. _This is a true saying, if any man desire the office of a
Bishop, he desireth a good work._ That the work and office of an
evangelic Ministry are of divine appointment, has often been proved
on particular occasions. And the proof has very often been laid
before us, in printed discourses. To enter largely on the proof now,
would carry me beyond my design. But a brief stating of the most
material parts of the proof, is now necessary, in order to establish
the duty of supporting public worship and the Gospel. Is it, then,
clear from the word of God that there should be Gospel-Teachers,
regularly inducted into the work, in the New-Testament-Church, to the
end of the world? To be satisfied on so interesting an inquiry, let
us candidly listen to the voice of the Saviour. Hath he, who is the
king of Saints and Bishop of souls, appointed and commissioned such
an order of men to be the mouth of God to his people? That he
actually hath, appears from those large and particular descriptions,
in his Gospel, of their work and office. And he expressly declares
that the office shall remain in his kingdom till the close of
time.----There are many very express and marked passages of
scripture, which inform us of the Institution of a Christian
Ministry, and of its continuance in the world, as long as the world
shall stand. Suffice it just to repeat, as a specimen, the subsequent
ones. _He,_ that is, a risen Redeemer, _gave some, prophets, some
Apostles, some Evangelists, some Pastors and Teachers, for the
perfecting of the saints, for the work of the Ministry, for the
edifying of the body of Christ, till we all come in the unity of the
faith, and of the knowledge of the son of God, unto a perfect man,
unto the measure of the fulness of Christ._ Here is an account of
what Christ, as risen and glorified, did with regard to Teachers in
his Church, both _extraordinary,_ such as prophets, Apostles, and
Evangelists, and _ordinary,_ such as Pastors and Teachers. And how
long the institution of such an order of men as Pastors and Teachers,
was to be continued: what their business and work were: and the ends
of the institution. The ends, were the perfecting of the saints, the
unity of the faith and promotion of religion. It was to continue as
long as there were any among mankind to be called into the faith and
fellowship of the Gospel, that is, as long as time should last.

Again, Christ as head over all things to the Church, commanded his
Apostles and disciples, to go into all the world, and to preach the
Gospel to every creature. _Go teach all nations, baptizing them in
the name of the Father, and of the Son, and of the holy Ghost,
teaching them to observe all things whatsoever I have commanded you;
and lo! I am with you always, even unto the end of the world._ As
long, therefore, as the world shall stand, so long shall there be a
Christian Ministry.--The charge which the Apostle gave to Titus as a
Gospel minister, and which is to be given to all, who enter the
sacred office of the evangelic Ministry, is a full proof that the
office is of divine appointment; and that the institution of such an
order of men, as Gospel Ministers, is not the result of human
invention or human policy. The charge is most weighty and solemn. It
is awfully serious. We cannot hear it without feeling a reverential
awe. _I charge thee therefore before God, and the Lord Jesus Christ,
who shall judge the quick and dead at his appearing, and his kingdom;
preach the word, be instant in season, out of season, reprove,
rebuke, exhort with all long-suffering and doctrine. For the time
will come, when they will not endure sound doctrine: but after their
own lusts shall they heap to themselves, teachers, having itching
ears. And they shall turn away their ears from the truth, and shall
be turned unto fables._ No words can more expressly reveal to us the
certainty that there is, in the New Testament, such an order of men,
as Gospel Ministers; and that there are times when people will not
bear _sound doctrine,_ but will, as if infatuated, run with strange
avidity after _self-created Teachers,_ or impostors; will multiply
them, _having itching ears_; and are unaccountably restless and
uneasy till they find _strange doctrines,_ and _strange teachers_ of
such doctrines. They turn away their ears from the truth. And turn
unto fables. We need not hesitate to admit the reality of the
Christian Ministry, when we find those bearing the office,
represented as being called of God--embassadors of Christ--the
servants of the most high--New-Testament-ministers, whose work is to
publish the laws, and offer the grace of Christ. They are said to be
sent of God: they are to speak in his name--they hold up the laws and
grace of the Saviour, dispense his truths--deliver his
doctrines--administer his ordinances, proclaim his promises--denounce
his threatenings--and in Church-processes inflict his censures, or
exercise his discipline. It appears, then, with an evidence, complete
and full, that the work and office of the Gospel Ministry are of
divine appointment: or that it is the _express revealed will_ of God
that there should be, in his Church, or in the
New-Testament-dispensation, stated Teachers, Pastors, or Ministers;
and that they should declare his counsel in his written word, and not
the fictitious revelations of a supposed inspiration, or their own
opinions or dreams. They are to preach Christ and him crucified: and
not themselves.--If there be such an order of men, they must be
supported. The people, among whom they labour, in word and doctrine,
are obliged to see that they are decently subsisted. Their time and
talents are consecrated to God in his Gospel, and they must be, as to
temporal things, provided for, honourably. What may be deemed an
honourable subsistence, must be determined by the attending
circumstances. The age in which they live. The place where they live.
The modes of living are very different, in different ages, and
places. What may be honourable in one age or place, may be totally
inadequate in another.--The divine appointment of the Christian
Ministry is a conclusive argument in favour of the duty of supporting
the Gospel.--

_In the second place,_ we argue the duty from the principles of
justice. Justice between man and man is a great and indispensable
obligation. It is a moral Virtue of such high importance as to be the
very pillar, upon which society rests. Injustice towards any man, or
body of men is a heinous violation of the law of God. That which is
altogether just, he would have us practise. He is a being of strict
and impartial righteousness. The righteous Lord loveth righteousness
and his countenance doth behold the upright. As all orders of a
community ought to exercise honesty in their dealings with others, so
it is fit for them to call for exact justice from others. Exterior
circumstances alter not the claims of justice. It is a moral Virtue
which binds all men. And it is to be observed to those in high as
well as low life, to those that are affluent, as well to those that
are indigent, to those who are clothed with _sacred,_ as well as
civil office--to those placed in seats of honour, as well as to those
in the shades of retirement, enjoying the sweets of a private life.
Is there a more obvious dictate of justice, than that such as labour
for others, or spend their time for their benefit, should receive a
compensation? Doth God, who is perfectly just and right, require one
man to devote his talents and time to another, without receiving a
due return? Can a case be named, where, in things temporal or civil,
a labour done or service performed, may not righteously claim a
reward? But if the labour done or service performed, be, in things
religious or divine, is a compensation to be denied? Is a labour,
undeserving of a reward, merely because it is a _religious_
labour? Will any one, who exercises any reason at all, or who has any
sense of the ties of common honesty, repudiate the notion of a
compensation, because _Religion_ is concerned? St. Paul makes an
appeal to the principles of strict justice, to prove that Ministers
under the Gospel should not be _unrewarded_ for the service or labour
of love, which they perform. 1 Cor. ix. 7. _Who goeth a warfare at
his own charges? Who planteth a Vineyard, and eateth not of the fruit
thereof? or who feedeth a flock and eateth not of the milk of the
flock?_ These questions carry their own answer. It is supposed that
every _reasonable_ person, the moment he hears them is prepared to
give the right answer. Three cases, or states of life are mentioned;
the soldier who goes a warfare, the planter and dresser of a
Vineyard, and the shepherd who watches and tends anxiously his flock.
Such _reasonably_ look for a reward. They could not perform the work,
in common, without a reward. All mankind feel that it is entirely fit
that they should receive a _due_ recompence for their toils, care,
and tenderness. It would be _barbarous_ cruelty, as well as _high_
injustice, to deprive them of a _due_ recompence.

_In the third place,_ the duty of supporting the Gospel may be proved
from, not only strict justice, but from this consideration, that the
general rules of _equitable_ dealings, make it fit and proper
that those who labour, in word and doctrine, in the Gospel, should
not be cut off from a living among their fellow-creatures. Let me
urge this argument. You know that it is impossible for any class of
men to subsist upon nothing. Our being employed about heavenly and
divine things, does not supersede the necessity of having _temporal_
provisions to support us. Food, raiment, and a dwelling, the
necessities and conveniences of life are as requisite for those, who
are engaged in the arduous work of the Gospel-Ministry, as for other
orders of men. In order to be workmen that need not to be ashamed,
Ministers must study. And they must study much--must read
extensively--must give themselves to reading, meditation, and
prayer--they must visit the sick--must attend the dying--must console
the sorrowful.--The duties of their office are so arduous and
various, that they will take up all their time:--employ all their
abilities, though the most splendid.--The education necessary must be
a learned one. This is expensive. Much previous pains, study, and
care are needful, in order to be, as far as human exertions can go,
competent to the duties of their office. I say, as far as _human
exertions_ can go:--for divine grace sanctifies the heart.--Now can
any one so far lay aside reason, as to assert that one man is bound
to devote himself to the advantage of another, in spiritual concerns,
to promote them--to instruct him--without a compensation?--Shall
ministers of the Gospel go _unsupported_--their families be
_neglected,_ and they go _from house to house,_ begging their daily
bread? The more high and honourable their calling, the more need of a
_comfortable_ maintenance. Reason always agrees with revelation; and
as fully establishes the duty of honourably supporting the Gospel.
Thus argues the Apostle Paul: 1 Cor. ix. 11. _If we have sown unto
you spiritual things, is it a great thing if we should reap your
carnal things._ The meaning of this passage is this: think it not
hard--think it not a burden--complain not that you support with your
substance, those who minister unto you in holy things. It is utterly
impossible for any set of men to be fit, or qualified to teach
others, without _diligent study,_ and devoting their whole time to
the business of _treasuring up knowledge._ We are not to look for
_miraculous_ assistances, or that knowledge in religion is to be
imparted by divine _inspiration._--If knowledge in Divinity be
acquired by the ordinary methods, as the Apostle supposes, by
reading, meditation, and prayer; and if Ministers of the Gospel are
to give themselves wholly to these exercises; the necessary
consequence is, they must be supported by the people, among whom they
preach.--

4thly. The duty of supporting the Gospel may be proved from the
plentiful provision made by divine order, for the temporal
subsistence of the Jewish priesthood. This was, indeed, large and
honourable. God always provides for the subsistence of those, whom he
calls to his work and service. He never lets his Ministering servants
go, without a way prescribed for their support: and a very ample one,
was, by himself, given to the tribe of Levi. The argument to
establish the obligations of a people to maintain the Ministers of
the Gospel, from the Jewish practice of supporting the Priesthood,
and the Religion of the Temple is conclusive. For it is the very
argument made use of by the Apostle. 1 Cor. ix. 8, 9, 10. _Say I
these things as a man, or saith the law the same also? For it is
written in the law of Moses, thou shalt not muzzle the mouth of the
ox that treadeth out the corn. Doth God take care for oxen? or saith
he it altogether for our sakes? For our sakes no doubt this is
written. For he that planteth shall plow in hope: and he that
thresheth in hope, should be partaker of his hope._ verse 13. _Do ye
not know that they which minister about holy things, live of the
things of the temple, and they which wait at the Altar are partakers
with the Altar._ It is in vain to object against this reasoning. It
is the Apostle's own argument.--

5thly. The duty of decently and honourably maintaining the Gospel, is
argued from the _express_ command upon its true Preachers, to _study_
and to _meditate._ They are, in so many words, commanded to study
that they may be workmen that need not to be ashamed. _Study to show
thyself a workman that needeth not to be ashamed, rightly dividing
the word of truth_--rightly dividing the word of truth requires great
wisdom and care, study and meditation. It requires the wisdom of the
serpent and harmlessness of the dove. Ministers of the Gospel are
expressly enjoined to _give_ themselves to reading, meditation, and
prayer, that their profiting may appear unto all: they are to be
_able_ men; _apt_ to teach; _able_ to teach. They are most diligently
to seek the teachings, and guidance, and illumination of the spirit.
The duties of their office are various and numerous, arduous and
difficult. They have the ignorant to instruct: the erroneous to
reclaim: the gainsaying to confute: the doubtful to convince: the
unstable to confirm: the afflicted to console: the unreasonable to
treat with: and the scoffing and impudent to encounter. It is
impossible, therefore, for them to engage in the secular callings of
life as other men, to provide for their own decent and honourable
support, and the support of their families. The consequence is, the
people, among whom they minister, are bound to support them.

6thly. The support of the Gospel-Ministry and public worship, is the
_express Institution_ of Christ. He hath particularly ordained that
his Ministers shall be supported in every age of his Church. 1 Cor.
ix. 14. _Even so hath the Lord ORDAINED that they which preach the
Gospel should live of the Gospel._ Preachers of the Gospel are to
have a living in their work. It is the _express_ will of their divine
Lord that they should.--What can be plainer or fuller than these
words? No words can. If these can be evaded, so may any that could
possibly be used. What duty, or doctrine, or virtue is more clearly
enjoined? The words are as full as though Christ had said, "I declare
to all, that my Ministers, or the regular Preachers of my gospel
shall have a sufficient temporal support from the people among whom
they labour." When he sent out his twelve Apostles to preach the
Gospel, he forbid them to make any provisions for their own
livelihood, as to _food, clothing_ or _expenses_ in travelling,
because they should be _supported_ by those, among whom they
travelled. Mat. x. 9, 10. _Provide,_ says he, _neither gold, nor
silver, nor brass in your purses, nor scrip for your journey, neither
two coats, neither shoes, nor yet staves; for the workman is worthy
of his meat._

They were to be fully, in all respects, provided for by those, to
whom they preached. He told them plainly that they were to be so.
_The workman is worthy of his meat._ He has a title to a _due_
compensation. It cannot therefore be withheld, or denied without
evident injustice, and cruelty. When he sent out the seventy
disciples, he informed them that they might rely on an ample and
sufficient maintenance, for their own comfort, and for works of mercy
and beneficence. Luke x. 7. _The labourer is worthy of his hire._
This is applied to things spiritual, as well as secular. I ask--for
what purpose, did our blessed Lord tell his own appointed Preachers
this, _the labourer is worthy of his hire,_ if they were to have no
compensation, or were to subsist, or to support themselves?--It would
have been altogether impertinent and absurd.--But he knew they must
be supported--and he was not so unmindful of their happiness, as to
deny them a living, while on his own divine work.--One passage more
will be cited, and that is the text. _Let him that is taught in the
word, communicate unto him that teacheth in all good things._ Here is
a PLAIN COMMAND of the Apostle to all, who sit under a preached
Gospel, to give a due proportion of their substance, for the support
of the Christian Ministry. And he enforces the duty by adding, _be
not deceived, God is not mocked; for whatsoever a man soweth that
shall he also reap._--As much as if he had said--'flatter not
yourselves, deceive not yourself by any excuses. God requires you to
support his Gospel, and he will not be mocked. As you sow, you shall
reap. As you deal with him, in this matter, so he will deal with you.
If you, through prejudice, party spirit--or parsimony decline utterly
to impart a proper proportion of your substance to support the
Gospel, you cannot expect his approbation.'

Thus it appears to be the _will_ of God _revealed_ in his word, that
his worship and Gospel should be _supported,_ in the world, by those
to whom the Gospel is dispensed.

2. Our next enquiry is, in what manner public worship and the
Christian Ministry are to be supported. The mode of supporting the
Gospel is to be numbered among those indifferent things, which are
left to the wisdom, prudence, and convenience of God's people. They
are at liberty to adopt that mode, which best suits their
circumstances--the age--the place--the country--the government where
their lot is cast. The word of God has prescribed _no particular_
mode. It could not wisely do it, because what may be the _best_
mode--the _most_ convenient for one people, one age, one form of
civil government, or one state of society would not be at all
convenient in another age or place. All such things are left, in
scripture, to be agreed upon, as may best suit the circumstances of
God's people. And what a disgrace to reason and Religion that there
should ever be any contention or quarreling about them! What the
majority adopt and agree upon, ought to be cheerfully acquiesced in
by the minority, though not so agreeable to them. For no maxim is
better founded or more reasonable, than that the majority must
govern.----

Whether the Gospel shall be supported by a tax laid to each man's
property or by a free contribution--or by a subscription--or by
voluntary donations--or by national funds--or by particular funds--or
by the legacies of benevolent Christians, is a matter of total
indifference:--ought never to be an affair of conscience or
dissention--for nothing ought to be, or justly can be, a case of
conscience, which is in itself totally indifferent. It is an
erroneous conscience only which concerns itself about modes and
forms, mere circumstances. The direction is, _let there be an
equality._ What is most equal, just, or righteous is the _preferable_
mode. But difference about the manner of supporting the Gospel should
never be the cause of separations, divisions, or uncharitableness.
And we may fairly conclude that such as are really _willing_ to do
their _proportional_ part, will never greatly contend about the
_manner._

3. The last thing proposed, is to remove the objections, which have
ever been urged against the duty of the text. So plain is the duty
that it is, with surprise, that we _ever_ hear any attempt to argue
against it, on supposition they profess to admit the truth of
scripture. All that ever has been offered, as objections against the
duty may be comprised in the four following things.

1stly. The words of our Lord, Mat. x. 8. _freely have ye received,
freely give._ It is enough to reply there, that these words, so often
abused and misapplied, have no reference to preaching the Gospel, as
all reasonable people will see, by only reading them in their
connexion. They relate merely to miraculous gifts. And accordingly we
find the Apostles never received any pecuniary profit, or reward for
working miracles.--

2dly. The word _hireling_ used by our Lord, John x. 13. has been
urged as a conclusive proof that no _true_ teachers of religion ought
to receive any _support._ He calls those _hirelings,_ whose only or
ruling motive was the reward, and who had no regard for the interest
and good of the flock. It is strange what work _designing men, and
false Teachers_ have made of this word _hireling._ They never mind
the meaning of our Saviour, or look to see how he uses it; but from
the very sound raise a _bitter_ and _opprobrious_ cry against all
true Ministers of Christ, and all regular and _fixed support_ of
such. This single word, _hireling_ has put a handle into the power of
such people as hate religion; and they have by it, broken up the
peace of Churches--rent them asunder--and loaded with vile slander
the most virtuous characters.--Every one, who looks upon this
passage, where our Lord employs the word _hirelings,_ will have a
full evidence, if his eyes be not fast closed with prejudice, that it
contains not the _least_ shadow of an objection against the duty of
the text.

3dly. Some object and say, that the Apostle Paul _refused_ to take
any _reward_ for his preaching the Gospel, and therefore other
ministers, in the ordinary ages of the Church, should never have any
_support_ or fixed maintenance. They appeal to Acts xx. 33, 34, as a
proof that Ministers of Christ should have no provision made by
people for their subsistence, but should rely wholly on
_extraordinary_ supplies from Providence. _I have coveted no man's
silver, or gold, or apparel: yea yourselves know, that these hands
have ministered to my necessities, and those that were with me:_ And
1 Cor. ix. 12.--_We have not used this power._ The _power_ was that
of demanding a support from them. But he does not say, that he did
not _want_ or _call_ for a subsistence. In the case of other
Corinthians, he actually took the _contributions_ of the Churches to
support himself among them, lest the _false Teachers_ should raise a
clamour against him, and against the Gospel, and so prevent its
success. It is a sure mark of a _false_ Teacher to deny and reproach
the duty of our text. Paul assures us, he _laboured with his own
hands lest he should be chargeable._ This boast he makes to the
Churches at Ephesus, Thessalonica, and Corinth. But he tells the
latter, _he took wages of other Churches to do them service, and that
what was lacking to them, the brethren from Macedonia supplied.--He
took wages from other Churches,_ 2 Cor. xi. 8, 9. WAGES all know are
a stipulated reward, or a _hire mutually_ agreed upon.----

4thly. But the greatest objection of all, is that true
Gospel-Ministers have the _immediate inspiration_ of the holy Ghost,
miraculous gifts and teachings; and are supplied with matter, both
thoughts and words, from God _immediately,_ therefore, need no
support. If they be _thus inspired_ as the Apostles were, I own, they
need never study any--or read any--or meditate any, previously, or
even to have _common_ learning--no not to know how so much as to
read, or write, or speak: and consequently ought not to have any
_stated_ reward or maintenance. The more ignorant and _grossly_
illiterate the better; for the more _strikingly_ will be the evidence
that they are only organs, or mere _passive instruments_ in the hands
of God. If any be so far deluded as to believe themselves
_immediately inspired,_ we are to commiserate their wretched
delusions, and pray that the scales may soon--soon fall from their
eyes, and that they may not, with their infatuated adherents, have
the fate of the _blind leaders of the blind._ That none are now, in
this age of the Church, _immediately inspired,_ as the Apostles were,
I shall prove in another discourse. The Apostles _spoke as the spirit
gave them utterance._ The matter and manner of their discourse were
immediately imparted to them, at least, on some particular occasions.

The arguments in favour of the duty of the text are full, plain, and
abundant, _from scripture, from reason, from justice, from equity._
The objections are of no weight. And what a pity it is that so many
divisions in congregations should be made, by men who are actuated by
_base, disingenuous,_ and _selfish_ views in denying and raising a
clamour against so CLEARLY REVEALED a duty.----He who wishes well to
the Christian Religion, must wish and fervently pray, that it may
please God, to continue in his Churches, a pious, learned, and
orthodox Ministry till the second coming of our Lord Jesus Christ to
judge the world. Amen.



DISCOURSE XIV.

----------

The Apostles, infallible guides in Religion, being commissioned and
immediately qualified and inspired by the Redeemer.

2 THESSALONIANS ii. 15.

_Therefore brethren, stand fast, and hold the traditions which ye
have been taught, whether by word, or our Epistle._

The word _traditions,_ here, means those orders, truths, doctrines,
or ordinances which the Apostles, under the guidance and special
direction of the holy Ghost, delivered to the Churches planted and
formed by them. _Tradition_ is what is transmitted from one to
another, to guide and direct Christians, either in their belief or
conduct. Two ways did the Apostles of our Lord employ in making known
the mind and will of God to the Churches which were formed by them,
in various parts of the world. And they gathered Churches and settled
Ministers in almost all quarters of the then known world. These two
ways were by _word_ and _Epistles,_ by public discourses or by
private conferences, and by written Epistles. And the text is an
exhortation to the Thessalonian Christians, and in them, to all
Christians in all ages and Countries, where the Gospel in the course
of divine providence should be preached, to be firm and unshaken in
their adherence to the truth, duties, doctrines, and ordinances of
the Apostles, whatever dangers might threaten, difficulties arise, or
temptations assault.

_Therefore, brethren, stand fast, and hold the traditions which ye
have been taught whether by our word, or our Epistle._ Their _word_
and _Epistle_ taught one and the same Religion, without the least
difference or a single contradiction.

What is proposed, in the progress of this discourse, is to prove that
the Apostles are INFALLIBLE guides in religion, being commissioned,
and immediately qualified and inspired by the Redeemer.

In order that my meaning in this proposition may be fully
comprehended, it will be necessary to state, a little more at large,
the idea intended to be illustrated and established in the present
discourse. It is this: We as christians, are invariably to adhere to,
and abide by Apostolic traditions, using the word, in the sense of
the text; or by their precepts and examples. Jesus Christ, the author
of the Gospel-dispensation, and head over all things to the Church,
invested them with full power and authority to order, to arrange, and
to direct INFALLIBLY, in all the concerns of the Churches: in the
doctrines which we are to receive, as the articles of our Creed: in
the duties to be performed by us, in all our various relations: and
in the ordinances to be attended upon by us. They omitted no truth
which they were to deliver. They preached no doctrine, which their
divine Master, had not given them in charge to preach. They observed,
as a _standing_ ordinance, no institution, which he did not
_expressly_ appoint, or order them to observe. They were, moreover,
secured from error both in doctrine and discipline. They never were
mistaken or deceived respecting any points of the Religion, which our
Lord came from heaven to erect. His kingdom is not of this world. It
is like no worldly kingdom. It is injured, and its original purity
and glory are defaced, whenever it is incorporated with any civil
forms of government. In this kingdom, the Apostles acted altogether
under their king. They taught nothing contrary to his mind. They
practised, in things divine, or as inspired builders, nothing, which
the great Master-builder did not approbate. We are to _build_ upon
the foundations of the prophets and Apostles, Jesus Christ himself
being the chief corner-stone. We are safe, then, and only safe, when
we take the Apostles for our INFALLIBLE guides in the FAITH, ORDER,
WORSHIP, and INSTITUTIONS of our Churches. We are to _build_ upon
their foundation. They spake as they were _moved_ by the holy Ghost.
They were endowed with his _miraculous_ gifts. They had such evidence
of it, as was to them _intuitive._ And they could prove it to others,
by the works, which they wrought.--As believers in a divine
Revelation, we cannot be consistent with ourselves, if we admit that
the Apostles or _inspired_ penmen of the New-Testament, were
MISTAKEN, or acted WITHOUT authority from their Lord, in any thing
delivered by them; or observed _statedly_ by them. To admit that they
might not either know the mind of Christ; or knowing it, were ever
neglectful of it, is at once to give up all divine Revelation. If we
may say that, in ONE point, they acted as _weak_ and _mistaken_ men.
Others may say they did in _other_ points with equal propriety. How
then is it possible to know what to hold, or what to give up? The
whole must either be retained, or rejected. There is no selecting. If
the Apostles, in their example and precepts, had not full power and
ample authority, then we are under no obligations to keep, for
instance, the _first_ day of the week as the Sabbath, or holy time,
because _they did,_ or to receive any of their doctrines or
_ordinances,_ or to follow any of their _directions._ Of course, we
must reject all the scriptures, except our Lord's own _particular_
discourses.--Let us, then, enquire after the authority of the
Apostles. In the words now before us, St. Paul commands us to adhere,
_strictly_ and _exactly_ to what he delivered to the Churches.
_Therefore, brethren, stand fast and hold to the traditions as ye
have been taught._ There is a peculiar force in the words _stand
fast._ The meaning it to be firm: be fixed: never give up, deny, or
depart from; but invariably keep to all that you have been taught by
us, the Apostles of our common Lord.--To the Corinthian Christians,
he has a similar direction. _Now I praise you, brethren, that ye
remember me in all things and keep the ORDINANCES as I delivered them
unto you._ The arguments to prove that the Apostles are our
_infallible_ guides in Religion, being commissioned and inspired by
the Redeemer, may be comprised in these six. They were his chosen
witnesses to the world.--They received their commission from
him.--The divine spirit was their perfect director.--Miraculous works
were done by them.--They required intire submission to their
teachings.--And they took care to commit the Gospel to writing--and
the Gospel-ministry to faithful men, commanding them to deliver sound
doctrine, and to shun all doctrines which they had not delivered.

1stly. They were his _chosen_ witnesses to the world. It seems to
have been not only expedient, but necessary, that our Lord should
have some chosen or special witnesses of his life, doctrines, works,
and sufferings. These were indeed open to the view of all. The whole
Jewish nation could not but know them. His mighty works were not done
in a corner, or before a few partial and interested friends. They
were done on the most public occasions, before all classes of people,
enemies as well as friends. He did not retire to some private
apartment to work his miracles, taking with him two or three
particular adherents and then order _these_ to publish them abroad.
But notwithstanding the open and public nature of his mighty works,
it was necessary that he should chuse a certain number of persons to
accompany him constantly, through the whole course of his Ministry,
to be to the ends of the earth, his faithful witnesses. They were to
transmit to the latest ages a genuine account of his holy life, his
heavenly doctrines, and the nature and end of the
Gospel-dispensation. _These witnesses_ he called _Apostles._ And he
took them from the ordinary ranks of life, in order to cut off all
occasion of objecting against his religion as the work and
contrivance of man. They were illiterate. They were, also, destitute
of riches. Had he selected his _Apostles_ from, among the great, the
rich, and the learned, their success, in preaching his Gospel, would
have been imputed to human and natural causes. Once only did he,
during his Ministry, send these chosen disciples to preach to the
Jews. He kept them with him, to instruct them fully into all the
concerns of his kingdom, that they might be under the best possible
advantages to testify of him, and his doctrines, and life. But he did
not leave the people destitute of the means of knowledge. He pitied
them. He accordingly provided for their instruction in the truth, by
appointing _seventy disciples_ to preach the glad tidings of life
eternal, through the whole province of Judea. He chose _twelve_
Apostles, doubtless in allusion to the number of tribes, into which
the people of Israel were divided. And the conjecture that the
_seventy_ were appointed, in allusion to the number of the _great
council_ of the nation, the _sanhedrin,_ is founded in probability.
The apostles, then, were appointed to _bear witness for_ Christ to
all the world. They were to testify, every where, to all he _did,_
and to all he _suffered_ as Saviour: his holy life, his divine
doctrines, his wonderful miracles, his bitter passion, his cruel
death, his glorious resurrection, his triumphant ascension. They were
always about his person. And they were with him, during _that
interesting,_ that _marvelous,_ that _instructive_ period, of _forty_
days from his resurrection to his ascension. During this term, our
Lord gave them all the light and information, about their duty, and
his kingdom, which they needed. Happy Apostles to converse, for forty
days together, with a risen Saviour! He said every thing to them,
that was needful, to convince them, to confirm them--to enlighten
them--to console them--and to arm them to meet dangers and
difficulties in their arduous work. He taught them in all that was
requisite they should be taught. _To whom he showed himself alive
after his passion by many infallible proofs, being seen of them forty
days, and speaking of the things pertaining to the kingdom of God._
They were eyewitnesses of his ascension. They saw him taken up from
the earth. A cloud, miraculously prepared, received him. _For while
they beheld, he was taken up, and a cloud received him out of their
sight._ They were _appointed_ to be witnesses of the truth of these
things. Christ tells them, particularly, that they were to bear
witness of these things to all the world. _And ye also shall bear
witness, because ye have been with me from the beginning._ They only,
of all men, were qualified to be witnesses of these things; for they
had seen them, and heard them: they had constantly accompanied him,
during his Ministry. They knew all those things, as well as it is
possible for man to know any thing, which he sees with his eyes, or
hears with his ears. Even at the very time of Christ's ascension he
tells them, _ye shall be witnesses unto me, both in Jerusalem, and in
all Judea, and in Samaria, and unto the uttermost parts of the earth._

2ndly. They received their commission from him IMMEDIATELY. If we
attend to the commission which our Lord gave them, we shall see how
clear the evidence is, that they are INFALLIBLE guides in things of
Religion, in DOCTRINES, DUTIES, TRUTHS, AND ORDINANCES. They were
sent by Christ to proclaim pardon and salvation, and to set up his
church among all nations. He told them what to expect, in the
discharge of their duty--that the disciple was not above his Master,
nor the servant above his Lord:--that he _that receiveth you,
receiveth me, and he that receiveth me receiveth him that sent me:_
on the other hand, _he that despiseth you, despiseth me, and he that
despiseth me, despiseth him that sent me._ They bore his name, acted
under his authority, and delivered his messages. They preached his
doctrines, and not their own opinions. They celebrated his
ordinances, not their own institutions. They never went beyond his
will, or neglected it. When they speak; I hear the voice of the Lord.
When they acted in matters of church-order and discipline; I feel,
that it is precisely the same as if the Mediator himself _bid us_ to
do the like. During his personal Ministry, he once sent them through
the whole land of Judea, to proclaim from city to city the glad
tidings of pardon and salvation. They had a _larger_ commission after
his resurrection. They had power to carry the gospel of his kingdom
among _all_ nations, and to collect Churches. Their commission is as
full as it can be. _Go ye therefore, and teach all nations, baptizing
them in the name of the Father, and of the Son, and of the holy
Ghost, teaching them to observe all things whatsoever I have
commanded you, and, lo! I am with you always even unto the end of the
world._ In these words we have the _express_ institution of the
ordinance of Christian Baptism. Public worship and the
Gospel-Ministry, we are here told, are to be continued unto the _end_
of the world. They, the Apostles, were to go among _all_ nations
without any distinction of Jew or Gentile, bond or free, barbarian or
scythian. _Wherefore there is neither Greek nor Jew, circumcision,
nor uncircumcision, barbarian, or scythian, bond or free; but Christ
is all and in all._ They were to bring them all, if possible, to
embrace the Gospel. They were to _gather_ Churches: to _ordain_
Ministers: to _appoint_ all the orders of the Churches--to teach them
what to believe--to _elect deacons_--and lay down the plan of worship
and discipline. The whole forty days their Lord _was with_ them, from
his resurrection to his ascension, he was _teaching_ and directing
them. He spake of _things pertaining to his kingdom._ All power in
heaven and on earth was his: and he gave them all the authority which
could be needful. He failed not to furnish them _completely_ for
their work. And what he imparted to them, that they communicated, and
no more. They made no additions of their own. How remarkable are
these words, in their commission, _teaching them to observe ALL
things, whatsoever I have COMMANDED you!_ They taught nothing of
their own. They were the mere instruments or organs by whom Christ
spake.

3dly. The divine spirit was their PERFECT director in ALL things,
both as to doctrine and discipline. They delivered the _whole_
counsel of God, and nothing but the counsel of God. They kept back
nothing; they omitted nothing through fear of man; nor advanced any
opinions of their own to gain the favour or affection of any man; or
body of men. _Wherefore,_ says the Apostle Paul, _I take you to
record this day that I am pure from the blood of all men. For I have
not shunned to declare unto you ALL the counsel of God._ They never
taught any _false_ doctrine, or went into any _wrong_ practices, or
set up any _institutions_ without a divine warrant. Their precepts
and their example, consequently, are binding upon all Christians.
Neither may be disregarded. Both are to be followed, for they were
divinely inspired. No other men, since the holy oracles were
completed, ever were divinely inspired; or ever will be. Those whom
God inspires, are _safe guides_; are _perfect_ guides in things
pertaining to his kingdom. They are _infallible_ guides, because our
Lord, in the most express manner, promised them such guidance, aid,
and constant direction of his spirit, as should be _fully_
sufficient:--Such as should effectually secure them from all error in
doctrine, faith, and worship. He often promised this infallible
direction or aid. And he did not fail to make good his gracious
promise. They were never without the special and infallible teachings
of the spirit of truth. John xiv. 16, 17. _I will pray the father,
and he shall give you another comforter, that he may abide with you
forever: even the spirit of truth, whom the world cannot receive._
verse 26. _But the comforter which is the holy Ghost whom the Father
will send in my name, he shall teach you all things, and bring all
things to your remembrance, whatsoever I have said unto you._--Here
is a full proof that the Apostles had such assistances and teachings
from the spirit, as rendered them infallible guides to the Churches;
to all mankind. _He shall teach you ALL things, and bring to your
remembrance WHATSOEVER I have said unto you._ They could not,
accordingly, mistake in any point; or omit: or forget any thing.
Again--John xvi. 13, 14. _Howbeit when the spirit of truth is come,
he will guide you into all truth: and he will show you things to
come. He shall glorify me; he shall receive of mine, and shall show
it unto you. He shall not speak of himself: but WHATSOEVER he shall
hear, that shall HE SPEAK._ The spirit was to guide them into all
truth--to enable them to foresee future events. How full are these
promises! If we can believe any thing; we must admit that the
Apostles, enjoying those extraordinary and miraculous assistances,
are infallible guides in Religion. Those promises now cited, and all
others of a like tenor, are peculiar to the Apostles, and in their
full latitude apply to no others. No christian or Minister has any
right to them, or can apply them to himself, without high
impropriety. They prove, as clearly as words can, that the Apostles
were secured from all error of doctrine or discipline, and rendered
as infallible in their teaching, directing, and guiding mankind, as
completely as if _Christ himself_ had been personally present with
them, to tell them always what to do, and what to teach. Nay,
farther, they were commanded not to take one step in their arduous
work of spreading the glories of the Gospel-kingdom until these very
promises were fulfilled in them; until baptised of the holy Ghost, or
endowed with his miraculous inspiring influence. _And behold I send
the promise of my Father upon you: but tarry ye in the city of
Jerusalem until ye be endowed with power from on high._

4thly. Miraculous works were done by them. All inspired men are
enabled to give public and occular demonstration that they are
inspired. Those who claim to be inspired, but have no power to work
miracles, are impostors; and ought always to be looked upon by their
fellow-men as deceivers. Miracles are the testimony of God himself
set to the doctrines and instructions of inspired teachers, as a
seal. The alwise, and infinitely gracious God, who always acts with
perfect rectitude, never inspires any to be his messengers to reveal
his will, without enabling them to exhibit proper testimonials that
he has sent them. For it is at our peril to listen, a moment, to such
as claim any immediate communications from him, without evidence.
Whom he calls or sends _immediately,_ he always empowers to show the
needful tokens, lest we should be deceived or imposed upon by fraud
or artifices. As inspired men, the Apostles, had power to work
miracles. They had power imparted to them, to restore to the maimed,
new-created limbs--to heal the sick by a word or command--to eject
demons by merely ordering them to depart from those possessed with
them--to strike dead with a single word--to give life from the
dead--to confer the gift of the holy Ghost upon others by laying on
the hands--to foretel future events. Such extraordinary powers were a
full proof that God had sent them. By these signs, he authorized them
as his messengers. All mankind are, consequently, bound to receive
them as such, to submit to their directions, and to follow their
example in discipline. We may particularly notice the gift of tongues
conferred upon the Apostles. Without this, they could not possibly
have been furnished to execute the commission which they had
received, _to go and teach all nations._ But they could not teach the
Gospel to various nations without understanding their languages. And
they could not, by study and human means, supposing them to be
favoured with the best, have been such adepts in the various
languages, as to preach in them, the glorious truths of the Gospel.
But without any study, they could at once, speak to all nations in
their own tongues, the great things of religion. What more striking
proof could be exhibited, that God was in truth with them, and had
divinely inspired them? We are obliged, therefore, to stand fast, and
hold to their traditions, their doctrines and examples. Thus says the
Apostle to the Hebrews, _How shall we escape, if we neglect so great
salvation; which at first began to be spoken by the Lord himself, and
was afterwards confirmed unto us by them that heard him; God also
bearing them witness, both with signs and wonders, and with divers
miracles, and gifts of the holy Ghost, according to his will._ God
bears witness to his servants whom he immediately employs to deliver
his messages to the Children of men by miracles. _And they went forth
and preached every where, the Lord working with them, and confirming
the word with signs following._ We are to receive no pretender to
_immediate inspiration,_ unless God bear him witness with _signs_ and
_wonders._ We are never required, as reasonable creatures, to admit
any one, as _called_ and _commissioned immediately_ of God, unless he
be able to prove it to us, by _miraculous powers._

5thly. The Apostles demand entire submission to their teachings. They
knew that they were divinely inspired and commissioned by the
Redeemer; because they had such miraculous powers _constantly._
They could not be self-deceived. They did not mistake a warm and
heated imagination, or a spirit of delusion, for inspiration, as many
poor deceived persons have done, in various ages of the world; for
they had the power of working miracles, to satisfy themselves and all
others. We find them, of course, acting agreeably to this. They set
up their example as a rule, as well as their doctrines. Their example
or practice, in things of discipline and of Church-order is binding
on all Christians, and as obligatory as their precepts. They
absolutely commanded all men, wherever they went, to receive their
doctrine as the word of God. They had no hesitancy about this. Thus
St. Paul. _If any man think himself to be a prophet, or spiritual,
let him acknowledge that the things which I write, are the
commandments of the Lord._ It would be blasphemy in any, but the
Apostles to do this. So the Apostle John. _We are of God; he that
knoweth God, heareth us: he that is not of God, heareth not us.
Hereby know we the spirit of truth, and the spirit of error._ They
had a full knowledge of what was false doctrine, and what was true.
So far did they carry this, that if any obstinately refused to follow
them, and to receive their doctrines, they withdrew all connexion of
a religious nature from them--held no communion with them, but cut
them off from the society of the faithful. _If any man obey not our
word by this Epistle, note that man, and have no company with him
that he may be ashamed._--Such as dissent, and go off from the plain
doctrines of the Apostles are to have a mark set upon them--all
intimacy with them is prohibited: _note that man, and have no company
with him that he may be ashamed._ The practice of the Apostles is set
up also as binding on all christians, in respect to Church-order and
discipline. _Be followers together,_ says one of them, of me, _and
mark them that walk so as ye have us for an example._ Thus in the
text. _Therefore, brethren, stand fast, and hold the traditions which
ye have been taught whether by word or our Epistle._ As much as if
the Apostle had said, stand fast in the faith, comfort and hope,
doctrine, holiness, and profession of the Gospel--and steadfastly
maintain the important points of truth and duty, in which ye have
been instructed by us, whether by word of mouth, while we were with
you, or by this and our former Epistle, which contain an important
part of the faith that is delivered to the saints, as the ONLY
standard of DOCTRINES, WORSHIP, and OBEDIENCE.

The Churches, also, let it be farther and carefully remarked, which
were formed by the Apostles under their inspection were patterns for
all succeeding ages.--_But if any man seem to be contentious, we have
no such custom, neither the Churches of God._ Nay, Christians are
commended for strictly adhering to the ORDINANCES of the New
Testament-dispensation. _Now I praise you, brethren,_ that _ye
remember me in all things, and keep the ORDINANCES, as I delivered
them unto you:_ the two great Gospel-ordinances delivered unto the
Churches, are baptism and the Lord's Supper.--If any refused to admit
Apostolic precept, and Apostolic example, others were commanded to
withdraw from them: to treat them as grossly erroneous:--as unfit for
communion: as in fact denying the religion of the Gospel. _Now we
command you, brethren, in the name of our Lord Jesus Christ, that ye
withdraw yourselves from every brother that walketh disorderly, and
not after the TRADITION which ye received of us._ The word
_tradition_ here is used in a good sense, and means the doctrines,
ordinances, and truths delivered by the inspired Apostles. It is a
word, indeed, which has been greatly abused. Superstitious people
hold to oral _tradition_ as equally valid with the _written_ word of
God. And self-confident and impious people call all religion,
_tradition._

6thly. The Apostles took all due care to commit the Gospel-ministry
to _faithful men,_ commanding them to deliver _sound_ doctrine, and
to shun _all_ doctrines which they had not delivered and penned down,
as directed by the holy Ghost. _And the things that thou has heard of
me, among many witnesses, the same commit thou to FAITHFUL men, who
shall be ABLE to teach others._ To faithful men. MEN ONLY are to be
public teachers. Faithful men, are men of integrity, sound judgment,
and seriousness, in the judgment of Charity.--Again they must be
_able_ to teach. To be _able_ to teach is to be men of great
knowledge--men of learning--men of extensive reading and
thought:--Unlearned men are not _able_ to teach. They only pervert
scripture, and expose religion to contempt. An ignorant teacher is an
absurdity; yet surprising as it is, people have itching ears to heap
up such to themselves.--Ministers of the Gospel are commanded to feed
their people with _sound_ doctrine, to give to every one a _portion_
of meat in due season. _But speak thou the things which become sound
doctrine. Sound doctrine,_ is uncorrupted, true doctrine. We may know
what _sound doctrine_ is, by seeing what the Apostles preached, and
most of all dwelt upon. All divine truth is _sound doctrine._ Now if
we did not know, or could not find out what _sound doctrine_ is, we
should never be commanded to preach--or to adhere to--or to contend
for it. The Apostles have delivered the _true_ doctrines of
Religion--have laid down the _true_ plan of worship. And they were
plain Preachers. We do know, we can easily know, what they delivered,
as the great and essential doctrines of Christ. They command us all,
Ministers, and private Christians, to shun all doctrines _different_
from theirs. _Be not carried about with divers and strange doctrines.
Strange doctrines,_ are such as are not found in scripture, or such
as the Apostles delivered not. This command supposes, we can know
what _divers_ and _strange doctrines_ are. For if we could not, it
would be fruitless to tell us to avoid them. The Apostles, then,
considered themselves as delivering to the world, the only _true_
system of Gospel doctrines. They did so. They are consequently, to be
wholly relied upon, in all things, pertaining to the kingdom of God.
Where we can find Apostolic practice or example, in duties and
ordinances, STATEDLY observed, we are perfectly safe, and only safe
in conforming ourselves thereunto.--I have now offered a variety of
arguments to prove to all, that the Apostles are INFALLIBLE guides in
Religion, being commissioned and inspired by the Redeemer
immediately.--I trust the arguments are satisfactory. The subject is
not often discussed. It is however a most important one.--And I close
the discourse, with this single remark. If the Apostles were not
secured by the extraordinary assistances of the divine spirit from
all error, in doctrine, discipline, and ordinances, and be not
infallible guides--if we may not build, with all possible safety,
upon their foundation, we must give up all the scripture _as a
cunningly devised fable,_ and commence unbelievers in any divine
Revelation at all.



DISCOURSE XV.

----------

The first day of the week proved to be holy time, and set apart by
Christ to be a weekly Sabbath to the end of the world.

ACTS xx. 7.

_And upon the first day of the week, when the disciples came together
to break bread, Paul preached unto them, ready to depart on the
morrow, and continued his speech until midnight._--

There is no part of the Christian Religion, but has had, in one age
and another, its enemies. There is no duty of it, however plain or
important, but first or last, objections have been made against it,
by those who were disinclined to perform it. Neither is there any one
of all the Virtues of morality, taken in its true meaning and just
extent, which has not been opposed by perverse and wicked men, whose
vicious lives, or whose loose principles, made it their supposed
interest to dispute or deny its obligation.

We are not, therefore, to be surprised, when we find so plain a point
as our obligation to sanctify, and observe as holy time, the first
day of the week under the Gospel-dispensation, denied, or reproached
as a human invention. For there is indeed nothing, in the Christian
Religion, either so obvious, or so excellent in its nature, that has
wholly escaped censure. This being the case, it becomes us carefully
to examine the holy scriptures, to see what they enjoin upon us
respecting all parts of our duty to God, as well as to man and to
self.----In the present discourse, I shall, in dependence on divine
help, make it my business to state, and to dwell upon the evidence
from scripture, to prove that the first day of the week is holy time,
and set apart by Christ, to be a weekly Sabbath to the end of the
world.--

In the arguments, which may be adduced and illustrated, the divine
authority of the writings of the Old and New Testament, will be taken
for granted. Such only as believe in them, it is expected, will yield
to the force of arguments drawn from them.--It is proper, likewise,
just to remark here, before we enter upon the proposed proof, that if
we reject the Old Testament, we may as well, and must if
self-consistent, reject the New. For if one be divinely inspired, the
other must be also. If one be false, or spurious, the other is also.
Both, therefore, must stand or fall together, because they are
intimately connected:--and so intimately connected, that both are
either true or false. This every one will allow, who has carefully
and diligently read and compared them, or taken proper pains to see
their connexion. This connexion has been evinced by several very able
and judicious writers.--Let it be further remembered, that nothing in
the Old Testament is done away, but the positive or ceremonial
part:--The moral part is as much in force, now, as ever. It never
indeed can be repealed.--We have our Lord's own words to bear us out
in this assertion. He tells us most expressly, that _he came not to
destroy the law and prophets but to fulfil them_--or to confirm them.

As the subject before us has been a good deal debated in the world,
and is of a most important and interesting nature, it is hoped the
hearer will give not only a candid, but a critical attention. The
more critical, the better; for I am persuaded, that no part of truth
or Religion will suffer by the closest inspection, or most severely
critical examination.--We want and wish for no assistance from
superstition to befriend the glorious cause of the christian
religion. If it cannot stand upon its own broad basis, and do not
recommend itself, by its own superlative excellence and
reasonableness, let it fall; and let its enemies triumph.--We invite
them to examine:--We urge them to a free and fair enquiry.--

In the words now read, St. Luke, the writer of the history of the
Acts of the Apostles, gives us an account of public worship, as
conducted by the inspired Apostles; the time when it was attended
upon, and the different exercises of which it was composed. The time
when, was the first day of the week, or what has generally been
called, the Christian Sabbath. The Preacher, who was the apostle
Paul, delivered a discourse to the professing Christians, who had
assembled together to keep as holy time, the first day of the week.
The Lord's Supper was celebrated as a divine ordinance. They broke
bread sacramentally. St. Paul administered the sacramental supper.
And they had such comfort and sweet experience of God's presence and
blessing, that the exercises of public worship were protracted to an
unusual length.--_Here_ we have the example of the Apostles, and
their converts to the Gospel, for keeping as holy time, the first day
of the week.--The first day of the week appears from these words to
have been the common time for public worship. For the historian
speaks of their coming together, not as an occasional, but _stated_
assembling. The very manner, in which he speaks of their meeting for
public worship, must satisfy every candid mind, that it was a
_stated_ or _common_ time. And most certainly the Apostles would not
have ventured of themselves, or from their own power, to set apart,
and to observe as sacred, a day for public worship. For this, they
had a special order from him, who is head over all things to the
Church. Their example in observing, as sacred time, and for public
worship, the first day of the week is as binding upon us, as an
express precept.

Many excellent and pious books have been written upon the
sanctification of the Sabbath--the manner in which it is to be
sanctified has been often well described--directions how to do it
have been given--motives to induce people to keep it holy unto the
Lord have been enlarged upon--and the change of the Jewish into the
Christian, the seventh into the first day Sabbath has been, by
learned Divines, clearly proved.--Much indeed hath been said and
written concerning the Sabbath; and well said and well written. But
the enquiry we propose now to consider, is whether it be the _mind_
and _will_ of God, that under the Gospel-dispensation there should be
any _distinction_ of days, or any time set apart as _holy_? This is
seldom discoursed upon. It is however a very interesting question,
and worthy of a careful attention.--When I cast my eye upon some few
writers, who have employed their time and abilities to disprove the
morality of the Sabbath, and to diminish the regards of Christians to
it, I feel a deep sorrow. How unhappy that the mind should be puzzled
and confounded by such writings! And how hurtful to religion is every
attempt to dissuade people from esteeming the Lord's day, as _holy_
time. For if the Sabbath be once generally looked upon, as a human
device, it will of course be neglected.--One writer, in a system of
moral philosophy, which he saw fit to publish, has laboured to make
it appear, that the Sabbath is not a divine institution. This single
thing will tend much to injure the Churches, and to corrupt the
public morals.----

In order to do justice, as far as we are able, to the subject before
us:--we will begin our enquiry with the original institution of a
Sabbath, or a seventh proportion of time, set apart from the common
concerns of life, to religious purposes.

1stly. A sabbath is a day of sacred rest. The meaning of the word is
rest; and it necessarily presupposes labour and toil as preceding it.
A Sabbath day is a day of rest--a rest in God, or devoted to him, to
his fear and service. The great question is when was such a day
_first appointed_? Reason teaches us that we ought publicly to
worship and serve God, the fountain of life and being. If it teach us
this, it will teach us that some particular time, or day should be
appointed to the important duty. It cannot inform us what portion of
time, or what day. After we are told that God has set apart a seventh
proportion of time, it consents to such a portion or part of time as
altogether suitable. We cannot suppose that when God made man, that
he would leave him without any assistance or direction about the
time, when, he should worship and serve him. As he made him a
rational being, so he would take care to favour him with all
necessary guidance and instruction about his duty to him. And we
accordingly find he was particularly attentive to him, to fix his
duty, and point him to his only happiness. For man is only happy,
when intent upon duty. If we turn to the Book of Genesis, ii. 1, 2,
3. We shall find that the Sabbath was appointed immediately upon
finishing the great work of creation. As soon as God had made the
heavens and earth, and had formed man in his own image, he instituted
the Sabbath, not for his own, but for man's benefit. _Thus the
heavens and the earth were finished, and all the hosts of them. And
on the seventh day God ended his work which he had made, and he
rested on the seventh day from all his work which he had made: and
God blessed the seventh day, and sanctified it: because that in it,
he had rested from all his work, which God created and made._ There
are three words here used respecting the seventh day. God _rested_ on
the seventh day: he _blessed_ it, and _sanctified_ it. No one can be
so absurd and foolish as to imagine that the Supreme Jehovah wanted
rest, because fatigued with the labour of Creation. With infinite
ease, did he speak the whole Universe into existence. And it might
have been instantly done, or all in a moment, in the twinkling of an
eye, as well as in six days, if it had been the divine pleasure. He
had important ends in view, in employing six days in the formation of
the heavens and earth, as he hath in all his conduct. _The
everlasting God, the Lord, the creator of the ends of the earth
fainteth not, nor is weary._ As therefore he was not fatigued or
worried with labour, he needed no _rest_ as to himself. The word
_rest_ here cannot mean eternal rest, or his own divine happiness,
because in this sense of the word God always rested; for he was
completely blessed from all Eternity. His happiness is the same from
everlasting to everlasting. The meaning of his _resting_ on the
seventh day--_blessing_ it--and _sanctifying_ it, is setting it apart
to religious uses, as a day in which his blessing may be hoped for
eminently. To sanctify a day, is to distinguish it from others--to
consecrate it to holy purposes. And his resting on the seventh day is
an example to man, after six days of labour, to set apart to
religious uses, the seventh. There are some circumstances respecting
the original institution of the Sabbath worthy of notice. It was
appointed as soon as God had ended the work of creation. It is the
very _first institution_ or _express_ law of God. As soon as he had
formed man, he gave him the law of the Sabbath: and he gave it to him
because he had finished the work of creation. This is particularly
expressed. The very institution of the day pointed out the use of
it:--it was to lead man's thoughts to the author of nature, to
remember with gratitude and reverence the works of creation--to fix
his mind upon God as the only object of religious homage and
praise--and to keep him from Idolatry, and impiety. It was necessary
that man should have a TIME ordained for worshipping and particularly
glorifying his Maker. He was planted in Paradise. And Creation was
filled with the glory of the Lord. It spake forth in silent language
his praise. But man was not to be an idle spectator of the wonders of
the divine workmanship. His business was to adore and rejoice in the
fulness of his portion: to eye with rapturous delight the power that
formed him, and spread around him in such rich profusion the beauties
of nature. The Sabbath was ordained to furnish him with the _stated_
opportunity, and to remind him of the duty of worshipping his
Creator. God saw that he needed such an institution, though perfectly
innocent; and though brought into existence in a state of complete
maturity of reason and judgment. The Sabbath was appointed before sin
had entered the world, and defaced the divine image in man. If man,
in his primitive state of rectitude, and when sin had found no place
in his heart, needed a day of rest in God--or a seventh part of time
to be consecrated to the great exercises of religious homage, how
much more does he now, in his fallen state?

There is but one objection that was ever raised, against the belief
that the Sabbath was appointed at the close of creation, before man
apostatised, and that is the account here in Genesis ii. 1, 2, 3 of
the very appointment of the Sabbath, was inserted by way of
anticipation; or that Moses mentions it in his narrative too soon.
This is the same thing as to charge the sacred historian with
inaccuracy. It is to say, he was incorrect, and made an unhappy
mistake. And if the Sabbath was not instituted in Paradise, he indeed
is extremely incorrect, and injudicious to mention the appointment of
it more than two thousand years before it took place; as he did, if
it were not instituted till the Children of Israel came out of Egypt,
as is alledged by some. The only reason they offer for supposing the
Sabbath is _here_ spoken of, by way of anticipation, is the silence
of the Scripture upon the subject, till we come down to the departure
of the Children of Israel out of Egypt. They pretend not that it was
unnecessary. That man needed it not.--Besides, whoever duly attends
to the manner, in which the fourth Commandment is worded, will be
compelled to admit that it refers to this original paradisaical
institution of the Sabbath. The reference is very obvious. _Remember
the Sabbath day to keep it holy. Six days shalt thou labour, and do
all thy work. But the seventh day is the Sabbath of the Lord thy God:
in it thou shalt not do any work, thou nor thy son, nor thy daughter,
thy man servant, nor thy maid servant, nor thy cattle, nor thy
stranger that is within thy gates. For in six days the Lord made the
heaven and earth, the Sea and all that in them is, and rested the
seventh day, wherefore the Lord blessed the Sabbath day and hallowed
it._ In these words, Moses refers us back, in the plainest manner
possible, to the _original_ appointment of the Sabbath, at the
finishing of the work of creation.--It is true that we find no
_express_ mention of a Sabbath observed from Adam to Moses, a space
of two thousand and five hundred years. But that there was one
observed is probable. For it is not likely, that a merciful and
gracious God would leave man for so long a period without setting
apart some stated time for his worship, by his express authority. He
revealed his will, in small degrees, from period to period, in the
early ages of the world. There were pious people THEN to serve him.
For he always had a seed to serve him, in the world, and to bear
testimony to the truth. They undoubtedly maintained public worship.
And they had stated times and seasons for it. For we read, _then
began men to call on the name of the Lord._

The account given us of the patriarchs is very short. But there are
several things, which make it appear altogether probable, that they
observed a day of sacred rest. It is said, Noah sent the dove out of
the Ark at the end of _seven days_: and again at the end of other
_seven days._ This intimates at least that he measured time by weeks;
and that the end of each week was regarded by him, with some peculiar
solemnity. Cain and Abel offered their sacrifice in _process of
time_: the original is, in the _end of days._ While the Children of
Israel were in Egypt, and _there,_ for the first time, observed the
passover, Moses commanded that, on the first day of unleavened bread,
there should be a _holy convocation,_ a day in which they were to do
no manner of work, and were to convene to worship God. And this holy
convocation, is called elsewhere the _Sabbath_ Lev. xxiii. 24, 32,
39. Moses speaks of this _holy convocation,_ as if they knew what it
meant; and had been accustomed, in the house of their bondage, to
observe it. About a month after giving the law from Mount Sinai, the
Manna fell, as heavenly support to them, in the wilderness; and on
the sixth day there fell double the quantity, as on other days. The
people were surprised at this event, and could not account for the
reason of it. Moses explains it to them, in these words, _This is
that which the Lord hath said; to-morrow is the rest of the holy
Sabbath unto the Lord._ We know not that God had spoken to them of
the Sabbath, but when he had completed the work of creation. Moses
addresses them, reasons with them, and reproves them, as if they were
well acquainted with the Sabbath. Some have doubted whether they
observed any Sabbath in Egypt. Their tyrannical Masters it is true
greatly oppressed them. And most likely, forbid them to rest on every
returning _seventh_ day. The long time they were in bondage, had
mostly destroyed no doubt the remembrance of the Sabbath. But some of
them kept it, it is natural to suppose, as well as they could. God in
a very solemn manner, renews the appointment of the Sabbath, in the
fourth commandment.--It may be of weight here to ask, how the nations
in general, in the first ages, and so down through all generations,
come to divide and measure their days by _sevens,_ or by _weeks_?
That they do, and have done, all history declares. But no planet or
heavenly body directed them to this, or suggested the hint. The
celestial bodies measure out years, months, and days; but not weeks.
Is not this a circumstance strongly indicative of the original
Institution of the Sabbath--and division of time by weeks; that after
six days of labour, a day of rest is to be observed?----The learned
Grotius tells us, that two of the most ancient writers now extant,
speak of the seventh day as sacred. And it is certain that one day in
seven has been distinguished among many heathen nations, ancient and
modern, with religious ceremonies and festivals. But how comes this?
Must it not be conveyed down, from generation to generation, by
tradition? Does it not then lead us to a belief, that there was a
Sabbath appointed, when the world was made? And can we suppose that
pious people, from the creation to the flood, and from the flood to
the time of Moses, had no _fixed_ day to assemble together for
publicly serving and worshipping the Deity? Is this reasonable? Is it
probable?--It appears then that the Sabbath was instituted, when God
had finished the work of Creation, and was observed, in the world,
from Adam to Moses.

Here it is proper to remark, that there is nothing in the fourth
Commandment to militate against observing as holy time, the first day
of the week. It directs us to keep as holy time, every seventh day.
_Six days shall thou labour, but the seventh is the Sabbath of the
Lord thy God._ The seventh part of time is here consecrated to God.
_The seventh is the Sabbath of the Lord thy God,_ a day to be kept
holy to God, different from all other days. Every day indeed we ought
to remember him who is the source of all good. But the seventh after
six working days is, in a particular manner, to be kept holy unto
God. _Remember the Sabbath day to keep it holy._ We never could know
from the fourth commandment, where to begin the Sabbath, or where to
end the six working days; or when to begin to work or to rest. All
that this commandment does, is to appoint for holy uses, the seventh
part of time, or one day in seven. And so far, it is moral and not
positive. There is a fitness, in the reason of things, that some part
of our time, or days should be especially devoted to God, and
religious worship; how great a part, or when to begin, or end our day
of sacred rest, is left for God to decide by his own appointment; and
accordingly is _positive._ It will then be asked, how the Jews could
know, what day to keep as the Sabbath day, or when to begin, or to
end their six days of labour? There was another precept pointing out
the precise day. Exo. xvi. 23, 25, 26. _And he said this is that
which the Lord hath said, to morrow is the rest of the holy Sabbath
unto the Lord._ This is the first place that we have any mention of
the Sabbath, from its institution at the close of creation, which is
_express,_ though there are some intimations of it, as before
observed. The people, three days after they left the banks of the red
Sea, where God so gloriously wrought for them, murmured at Marah,
because of their thirst. They then came to ELIM, and thence to SIN,
on the fifteenth day of the second month after their departing out of
the land of Egypt. And here they murmured again, for the want of
bread; concluding that they were all to perish with hunger. God,
again, by a standing miracle supplied them with food--he rained bread
from heaven.--On the sixth day, there were to gather twice as much as
on other days, as a supply for the seventh--which was the
Sabbath.--Here the day was fixed, _when_ to begin their
Sabbath.--When, they had reached Sinai; the moral law was given to
them in awful solemnity:--and one part of it, contained the due
observation of a seventh part of time. It is then, as fully proved as
any thing can be, that the christian Sabbath is, according to the
fourth commandment, as much the seventh day, as the Jewish Sabbath.
It is observed every seventh day, the seventh from our first working
day, as well as theirs. When, therefore, we keep the first day of the
week, as holy time, we do, in no sense, go counter to the fourth
commandment. To object against the first day Sabbath, as a departure
from this commandment, bespeaks great ignorance.--And Christ, when he
instituted the first-day Sabbath, did not abolish, weaken, or destroy
the fourth commandment.--I have dwelt the longer upon the original
institution of the Sabbath, in Paradise, because if we can prove that
God hath actually set apart a seventh portion of time, from the
beginning, it will happily open the way, to establish, beyond all
contradiction, that under the New-Testament-dispensation, we have a
Sabbath: and if we have, it must be the _first_ day of the week, as
will be evinced from other arguments.

2dly. When God set apart the people of Israel to be a peculiar people
unto himself, he directed them to devote, one day in seven, to him as
holy time. In giving them the moral law, as an epitome of all their
duty, he took care to insert the law of the Sabbath. _Remember the
Sabbath day to keep it holy._ The due observation of the Sabbath is
placed among the great and essential points of morality. God blessed
the Sabbath day and hallowed it. The people were told it was the
Sabbath of the Lord their God. It was his day. He had a special
interest in it; a peculiar property. It was a day, in which he was to
be honoured, the work of Creation commemorated, and their deliverance
from a cruel servitude duly noticed. It is prefaced thus, _I am the
Lord thy God which brought thee out of the land of Egypt and house of
bondage._ It was a day to be observed by them to distinguish them
from other nations, as worshippers of the true God, and to preserve
them from Idolatry. The most rigid rules were prescribed for
sanctifying it. The most severe penalties were annexed to the breach
of it. A Sabbath-breaker was among the most vile and abominable
characters. The whole day was to be devoted to God and Religion. When
they kept the day as holy, they were prospered. Calamities and
judgments were inflicted upon them, when as a nation, they neglected
God's holy Sabbath. All the prophets who were raised up, one
after another, called them to observe the Sabbath, warned them
against any contempt of it, and placed the sanctification of the
Sabbath upon a footing of equality with the moral Virtues. As the
priests were the guardians of the ceremonies and rites of their
religion, so the prophets were the restorers, and guardians of moral
duty. Their placing the due observation of the Sabbath so high, as a
moral duty, is a full proof how they viewed it, and how God viewed
it. A violation or profanation of the day was to be punished with
awful severity. We find that God's giving them the Sabbath, is
enumerated among his great and signal mercies to them; the wonders of
his Goodness, Nehemiah ix. 14. _And madeth known unto them thy holy
Sabbath._ If a mere ceremonial rite, would it be called _God's holy
Sabbath?_ God's giving it unto them, or instituting it, is spoken of,
as an instance of his distinguishing kindness. The prophet Ezekiel
represents it under the notion of a _sign_ between God and his
people. Ezek. xx. 12, 13. _Moreover also, I gave them my Sabbaths to
be a sign between me, and them, that they might know that I am the
Lord that sanctify them. But the house of Israel rebelled against me
in the wilderness: they walked not in my statutes, and they despised
my judgments, which if a man do he shall live in them: and my sabbath
they greatly polluted._ Here the Sabbath is spoken of, as God's
Sabbath, and a sign between him and his people: as a mean of their
religious and moral improvement; of their sanctification. The sin of
profaning or neglecting it, is represented as most heinous; and as
calling down upon the people the heavy displeasure of the Almighty.
Sabbath-breakers were a class of transgressors peculiarly odious to
him. See, in what terms of profound respect, the prophet Isaiah
speaks of the Sabbath: and how high, in the scale of duty, he placed
the due sanctification of it. _If thou turn away thy foot from the
Sabbath, from doing thy pleasure on my holy day, and call the Sabbath
a delight, the holy of the Lord, honourable, and shall honour him,
not doing thine own ways, nor finding thine own pleasure, nor
speaking thine own words:--Then shalt thou delight thyself in the
Lord, and I will cause thee to ride upon the high places of the
earth, and feed thee with the heritage of Jacob thy father; for the
mouth of the Lord hath spoken it._ Do the prophets ever speak of mere
ceremonial laws or observances in this manner? I appeal to every
person, who knows any thing at all about the scriptures. Be pleased
only to remark a moment. The people are called upon not to trample
under foot the Sabbath--not to find their own pleasure upon it--not
to speak their own words, that is, converse about worldly subjects as
on other days, not to do their own ways. It is spoken of as God's day
by way of eminence, the holy of the Lord and honourable.--Again; the
man who keepeth the Sabbath from polluting it, is pronounced
_blessed. Blessed is the man that doeth this, and the son of man that
layeth hold on it: that keepeth the Sabbath from polluting it._
Isaiah speaking of Gospel-days says that public worship is to be
weekly attended upon--and on the Sabbath, as the appointed day. _And
it shall come to pass from one new moon to another and from one
Sabbath to another, shall all flesh come before me, saith the Lord._
This is a prophesy of Gospel-days. That it is so, every one will be
satisfied, who reads it in its connexion. And no words can more
_expressly_ declare that there shall be _stated_ public worship under
the Gospel-dispensation; and that it is to be observed _weekly_--and
upon the _Sabbath,_ as the _appointed_ day.--The people of God, then,
under the Jewish dispensation were to keep the Sabbath, as a day of
sacred rest, holy unto the Lord. When they neglected it they were
frowned upon--when they strictly observed it, they were smiled
upon--it was kept during the whole of that dispensation, till the
introduction of christianity.--It was kept from Adam to Moses, and
from Moses to Christ. The great original reason for setting it apart
for holy purposes, in the beginning, was to remember the Creator and
his works: to have a _set_ time to worship and serve him, who is the
author of all our mercies--and to cultivate a holy temper of heart,
and prepare for a holy happiness after death. The superadded reasons
for the people of Israel to keep a sabbath, a weekly day of sacred
rest, were their deliverance from a cruel bondage, by the miraculous
interpositions of Providence, and the distinguishing kindnesses
bestowed upon them--as a people separated to God from the rest of the
world. _And remember that thou wast a servant in the land of Egypt,
and that the Lord thy God brought thee out thence, through a mighty
hand, and by a stretched out arm: therefore the Lord thy God
commanded thee to keep the Sabbath day._ These are the particular
reasons why the Jews were to keep the Sabbath day.--The particular
reasons why the Jewish Sabbath was to be kept, have long ago ceased,
even when that dispensation, under which the Jews lived, was
abolished. Therefore the Jewish Sabbath is done away. But there are
particular reasons why Christians, under the Gospel-dispensation,
should keep a weekly Sabbath; as well as why the Jews, under their
dispensation, should keep a weekly Sabbath.

3dly. There is the same propriety that Christians, under the Gospel,
should keep a day of sacred rest, weekly, to remember the work of
redemption, as the Jews should, to remember their deliverance from
oppression and servitude in Egypt; and much greater, as the former is
infinitely more important than the latter, and as the one was only a
type of the other. The great reason of the original appointment of a
seventh portion of time to be consecrated to religious use, was to
commemorate the work of Creation. That there was a Sabbath appointed,
in the beginning, none can deny, who are capable of understanding the
plainest words, and are not resolved to pervert them; and has also
been satisfactorily evinced, I trust, in another part of this
discourse. To this primitive institution of the Sabbath before the
FALL of man, the best expositors suppose our Lord refers, when he
says, _The Sabbath was made for man, and not man for the
Sabbath._--We cannot forbear to remark, here, that, in these words,
our Saviour does not intimate, in the most distant manner, the
abolition of a seventh portion of time to be devoted to pious ends.
He expressly says the Sabbath was made for man, for his comfort and
benefit--that he might have a rest. If it ever were really for the
good of man, that there should be a weekly Sabbath, it is always for
his good--as necessary at one time as another: and under one
dispensation as another. Jesus Christ, our blessed Redeemer, does not
hint to us that the surpassing excellence of his religion would
render a weekly Sabbath needless--or that all days were to be
Sabbaths:--or that his people would be so holy, as to be above
keeping any time as holy.

Besides, it is altogether pertinent to argue, as is always done by
the friends of the Christian Sabbath, that there is such a day to be
kept holy, weekly, to the end of the world, from the _greatness_ of
the work of Redemption. If it were fit to keep a Sabbath, weekly to
remember the work of Creation, it is more fit to keep one in memory
of the work of Redemption. Christ, as God, made all things. By the
word of his Almighty power he spoke the heavens and the earth into
being.--And he appointed a Sabbath to commemorate those works, which
are great and marvellous.--But his work of redemption is still more
marvellous. Its dimensions cannot be measured. We can only exclaim in
devout admiration, O the height, the depth, the length, and breadth
of it. All heavens admire and adore. Men may well stand in pleasing
astonishment. It is so great and wonderful as to be called a new
Creation. And the perfect felicity procured for man by it, is called
new heavens and a new Earth wherein dwelleth righteousness. When
Christ, as Creator, rested from the work of the first Creation, he
instituted the Sabbath to commemorate it. When he, as Redeemer,
rested from his work of redemption, he instituted _a day of rest_ to
be kept by all his followers, in memory of it. This is the very
argument of the Apostle, Heb. iv. 10. _For he that entered into his
rest, he hath also rested from his own work: as God did from his._
Christ rested from his work, when he arose from the dead, which was
on the _first day_ of the week. His humiliation was then finished,
and his exaltation begun. _The rest_ which remains for Christ's
followers is a sabbatism or keeping a Sabbath; a Gospel-Sabbath is
then the emblem of the heavenly Sabbath.--God's people of old were to
keep a Sabbath in memory of the work of Creation: And Christians are
to keep a Sabbath in memory of the work of Redemption. Christ, then,
has a Sabbath in his dispensation. For he is the Lord of the Sabbath.
But how could he be the Lord of the Sabbath, if there were none. If,
then, God's antient people of the Jews, were by an express command to
keep the Sabbath as a memorial of their deliverance from Egyptian
bondage; and if that deliverance were a type of our deliverance from
sin, by the work of redemption, it will follow that Christians should
keep a Sabbath, weekly, as a memorial of that work.--This is a common
argument in favour of the reality of a Sabbath, under the
Gospel-dispensation, to be kept to the end of the world; but is as
forcible as common. The enemies of the Christian Sabbath may cavil at
it, but can never, by all their art and sophistry, overthrow
it.--With it, I close the present discourse. Only requesting the
hearer, to weigh all that hath been offered, or that shall be, in the
next discourse, in the balance of cool deliberate reflection and
examination. If the New-Testament hath no Sabbath to be sanctified by
the people of God, too long have we already, been attached to a human
invention. We must bid it vanish.



DISCOURSE XVI.

----------

The first day of the week proved to be holy time, and set apart by
Christ to be a weekly Sabbath to the end of the world.

ACTS xx. 7.

_And upon the first day of the week, when the disciples came together
to break bread, Paul preached unto them, ready to depart on the
morrow, and continued his speech until midnight._

I do not know that I can introduce this discourse, more pertinently,
than in the words of a pious writer.--"Let any man," saith he, "show
me in the law of the Sabbath, either weakness or unprofitableness,
and I yield and bid it vanish. But it hath and will have, as much
strength and force as any law can have, from the author, the consent,
multitude, custom and express approbation of all ages. Profit it hath
too; and that very great; as hath been experienced by serious and
well-disposed minds in every age of the world. It is of importance
therefore not only to the well being of a Christian, but even to the
very being and keeping up of religion in the world."--If I wished to
know the state of religion among a people, or in the heart of a good
man, one of my first questions would be, what attention or regard is
paid to the Sabbath. The profane denier or neglector of the Sabbath
cannot have any real love to Religion. If he imagine himself to be
among the number of the friends of God and the Saviour, he must
misjudge concerning himself, and be in a great delusion. A
profanation and denial of the Lord's day bespeak an unrenewed
heart.--It is hoped the audience will renew their attention, while
the subject before us is resumed.--I proceed to state and dwell upon
the arguments, from scripture, to prove that the first day of the
week is holy time, and set apart by Christ to be a weekly Sabbath,
unto the end of the world.

We have already, in the former discourse, illustrated three arguments
to establish this important point.

1stly. The Sabbath was instituted when God had finished the work of
Creation, and was observed in the world from Adam to Moses:

2dly. The people of Israel were to observe and keep it holy unto the
Lord:

3dly. If they were to keep the Sabbath as a memorial unto God, of
their deliverance from servitude in Egypt, then Christians are to
keep a Sabbath as a memorial of the work of redemption, of which
deliverance from Egyptian bondage was only a type.--We proceed, now,
to argue the institution of the Christian Sabbath from what--

4thly. Is said in prophecy, of a Sabbath to be observed in
Gospel-times. The most remarkable passage to this purpose, is the
following, _The stone which the builders refused is become the head
stone of the corner. This is the Lord's doing, it is marvellous in
our eyes. This is the day which the Lord hath made; we will rejoice
and be glad in it._ These words, all expositors antient and modern,
refer or apply to the day of our Lord's resurrection. When he arose
from the dead, and the tomb of Joseph of Arimathea resigned its
charge, he was declared to be the head-stone of the corner. He was
the stone, which the builders refused. What may convince all that
these words are to be thus applied, is that the Apostles thus apply
them. And while we interpret Scripture, as they do, we are infallibly
right. Our Lord's resurrection from the dead was evincive of his
power; of the truth of his mission:--and it was on the first day of
the week.--This is expressly declared by the Evangelists, and was
never denied. And this is the DAY which the Lord made, or
constituted, set apart for special uses, which must be the meaning of
the word here. _This is the day which the Lord hath made_; made,--how
did he make _this day,_ the day of Christ's resurrection? All time is
his. The day is his; the night also;--darkness and light are his. If
the _first_ day of the week be the Lord's day, in no higher or
different sense, how could it be said, with any propriety, _this is
the day the Lord hath made?_ The day of Christ's resurrection is then
the Lord's day, in some eminent, or peculiar way; is a _day_ he hath
made different from any, and all other days. _We will rejoice and be
glad in it._ The reason why God's people or Church were to _rejoice
and be glad in it,_ was that the Lord had made it, or appointed and
instituted it. It was to be religiously celebrated and observed.
Here, then, we have a plain account, in prophesy, of a Sabbath or day
to be religiously observed by the people of God after Christ's
resurrection--and upon the VERY DAY;--the first day of the week. For
he arose from the dead on that day. This must have great influence to
convince all, who are willing to be convinced.--Can any shut their
eyes upon the light, which is exhibited to us from this passage?
Isaiah, at the very close of his prophesy, says, speaking of the
Gospel-dispensation; _And it shall come to pass from one Sabbath to
another shall all flesh come to worship before me saith the Lord._
This certainly implies, that in Gospel-times there shall be a weekly
Sabbath, as a stated season of worship for all nations, who enjoy the
Gospel.--Again, the same prophet speaking of the Gospel-dispensation,
says, _blessed is the man that doeth this, and the son of man that
layeth hold on it; that keepeth the Sabbath from polluting._ This man
is a blessed man. He is happy in himself, and shall be blessed of
God. The meaning of this prophesy of Gospel-times and blessings, is
this. Under the Christian dispensation, there shall be a _weekly
Sabbath_ to the end of the world; and blessed is the person who duly
observes it.--It is impossible for us to deny the Christian Sabbath,
if we understand these prophecies of Gospel-times and blessings, in
their plain and natural sense.----It cannot be the meaning of these
prophecies, that the Jewish Sabbath was to be kept, because we have
an express account of the abolition of the seventh-day Sabbath. All
may be convinced that the seventh day Sabbath is abrogated from Rom.
xiv. 5 and 6--compared with Col. ii. 16, 17. _One man esteemeth one
day above another, another esteemeth every day alike. Let every man
be fully persuaded in his own mind. He that regardeth the day,
regardeth it unto the Lord; and he that regardeth not the day, to the
Lord he doth not regard it. He that eateth, eateth to the Lord, for
he giveth God thanks, and he that eateth not, to the Lord he eateth
not, and giveth God thanks.--Let no man judge you in meat or in
drink, or in respect of an holy day, or of the new moon, or of the
Sabbath days which are a shadow of good things to come, but the body
is Christ._ And Gala. iv. 10, 11. _Ye observe days, and months, and
times, and years, I am afraid of you, lest I have bestowed upon you
labour in vain._ In all these three different passages the Apostle
puts the Jewish or seventh-day Sabbath upon the same footing with the
rites and ceremonies of that abolished dispensation. Their
seventh-day Sabbath, their meats and drinks, and laws about clean and
unclean meats are all put together, and declared to _be shadows of
good things to come._ We have the substance, that of which they were
the types or shadows. We are not therefore to cleave to the shadows.
They cannot be binding on us. We are no more obliged to keep the
Jewish Sabbath, than any of their ceremonial laws and institutions.
The ceremonial laws and ordinances are expressly abolished, and
called _rudiments_ of the world. _Wherefore if ye be dead with Christ
from the rudiments of the world: why as though living in the world
are ye subject to ordinances. Touch not--taste not--handle not: which
all are to perish in the using, after the commandments and doctrines
of men? which things indeed have a show of wisdom in will worship and
humility, and neglecting the body, not in any honour to the
satisfying of the flesh._ The levitical laws or Mosaic rites are
stiled weak and beggarly Elements, and Christians are forbidden to
observe them. _But now after that ye have known God, or rather are
known of God, how turn ye again to the weak and beggarly Elements,
whereunto ye desire again to be in bondage?_ The whole Jewish
dispensation is done away. It was but introductory to a more perfect
system. The ceremonial institutions are called _carnal ordinances.
Which stood,_ says the Apostle, _only in meats and drinks, and divers
washings, and carnal ordinances imposed on them until the time of
reformation._ The Apostle in all these passages, has referenced only
to the rites of the ceremonial law. He tells us, as plainly as words
can express, that the Jewish dispensation, with all its rites and
ordinances, is abolished. Circumcision--the Passover--the legal
Sacrifices--the observation of the Jewish feasts--their holy
days--months--new moons--their Sabbath--their priesthood--their laws
about meats and drinks are all done away. These were the weak and
beggarly elements, the rudiments of the world, the carnal ordinances,
of which the Apostle speaks. And the passages of Scripture above
cited have no reference, not even the remotest, to the
Gospel-dispensation, to the Christian ordinances, or Christian
Sabbath. And to apply those passages to the Gospel institutions,
baptism, the Lord's Supper, and the Christian Sabbath, is to pervert
them, in the grossest manner. Some, I am sensible, cite these
passages of holy Writ to prove that no particular day, under the
Gospel, is to be kept as holy time; and no ordinances to be observed.
This however is a horrible perversion of them. For the right way to
understand Scripture is to attend to the connexion and subject-matter
of the discourse. And that St. Paul is only speaking of Jewish days,
meats and ordinances, every one may be fully convinced, who will take
his Bible and read them. Because we are released from obligations to
observe the Jewish Sabbath, and Jewish ordinances, will it therefore
follow that we have no Christian Sabbath, or Gospel-ordinances?
Certainly not. Such a conclusion can be deemed just by no man, till
he have resolved to pervert all Scripture, which militates against
his own particular tenets.--No person, who is willing to receive his
principles of religion from Scripture, understood in its plain sense,
can believe that the Apostle in Rom. xiv. 5, 6 rejects the Christian
Sabbath--when in the whole chapter, he says not a single word about
the Christian Sabbath or Christian ordinances.----We proceed to
observe--

5thly. That Jesus Christ himself distinguished, by peculiar marks of
honour, the _first day_ of the week--the day of his resurrection.
That he intended there should be a _weekly Sabbath,_ in his Religion,
to be observed as holy time, even as long as the world should stand,
is fairly inferred from his mentioning the Sabbath in the manner we
find he did, in the following passages. _And he said unto them, the
son of man is Lord also of the Sabbath._--But how could he be Lord of
the Sabbath, if there were no Sabbath in his Religion, or under the
Gospel-dispensation? _And he said unto them, the Sabbath was made for
man, and not man for the Sabbath._ How absurd would it be to say, the
_Sabbath_ was made for man, for his comfort, rest, and moral good, or
his benefit, if there were to be no Sabbath from that time to the end
of the world, or under the Christian dispensation? Speaking of the
destruction of Jerusalem, and giving his followers the necessary
warnings, directions, and instructions, our Lord says, _But pray ye
that your flight be not in the winter, neither on the Sabbath-day._
But if there were to be no Sabbath-day under his dispensation, his
spiritual religion, how comes such a direction as this, from the
mouth of our Lord? the destruction of Jerusalem was many years, after
his resurrection. And he knew when it would be--how long it was to be
after his religion had been instituted. And he directs Christians,
his disciples to pray that their flight might not be on the Sabbath
day. Did he mean the Jewish Sabbath? If he intended to have no
Sabbath in his spiritual religion, why did he not say so? Why has he
not intimated or given some hint that there was to be no Sabbath
under the Gospel. Here was a fit opportunity for telling his
disciples, that there was to be no Sabbath under the Gospel. Did he
forget it? It could not be the Jewish Sabbath, for that was done away.

Further, none can deny but that he put marks of particular honour on
the first _day_ of the week, the day of his resurrection. Why did he
do this? Had he not a design or meaning in it? With him, as acting in
the character of the only Mediator between God and Man, nothing was
contingent or accidental. He was pleased to appear, from time to
time, to his Apostles, on the _first_ day of the week. John xx. 19.
_Then the same day at evening, being the first day of the week, when
the doors were shut, where the disciples were assembled for fear of
the Jews, came Jesus and stood in the midst, and saith unto them
peace be unto you._ After seven days more had elapsed, on the next
_first_ day of the week, he appeared again unto his disciples:--he
blessed them, and comforted them; verse 26. _After eight days, again,
his disciples were within, and Thomas with them: then came Jesus, the
doors being shut, and stood in the midst of them, and said peace be
unto you._ This was the second time he set apart and honoured the
_first_ day of the week, the day upon which he arose from the dead,
by meeting with his disciples, comforting and blessing them. Upon the
_first_ day of the week, he poured out his spirit, in such copious
effusions, on his Apostles, at Pentecost. That Pentecost was the
_first_ day of the week, is manifest from Levit. xxiii. 15, 16. On
_this_ day, all the disciples were of one accord in one place. Acts
ii. 1. To be of one accord in one place is to be there by agreement.
They were not there by accident, but by previous appointment. The day
of Pentecost, as the word signifies, is fifty days after the
Passover, that is, on the _first_ day of the week. They met to
perform public worship, and preached. The holy Ghost, in his
miraculous powers, was then given to the Apostles, which is called
being _baptized with the holy ghost and with fire._ Moreover, Christ
poured out his spirit, in the gift of prophesy, most remarkably, on
his favorite disciple and Apostle John, on the _first day_ of the
week--the _Lord's day,_ Rev. i. 10. Now if we allow that Christ had
his design in thus honouring, above all other days, the _first day_
of the week; we shall be satisfied that he set it apart for religious
purposes, as _holy_ time, to be observed as a _weekly_ Sabbath, in
his dispensation, to the end of the world.----But,

6thly. What proves, beyond all doubt, the institution of the
_first-day Sabbath,_ is that it was sanctified as a _day_ of public
worship, by the primitive Churches, under the order of the Apostles.
They usually assembled, on that day, for the great purposes of public
worship, of celebrating the holy Ordinance of the Supper, of prayer,
of preaching, hearing the word, and singing hymns of praise. They
came together, on that _day,_ by the order of the Apostles. For no
man can suppose that the Apostles would administer the Lord's Supper,
and preach to them, and attend upon the other acts of public worship,
if they, that is, the Churches had presumed to meet, without their
order or direction. Besides, no person of common sense, can imagine
all this was mere accident--or that the Apostles were rash and heady
in it--or did what they did, without the mind and spirit of Christ.
It was new times with them. They were in a critical situation. Every
word, every action would be noticed. Enemies were on all sides. They
would not, therefore, allowing them to have common prudence and
discretion, proceed one step, without Christ's order and direction,
without the mind of the holy Ghost. And we are safe, and only safe,
when in our religious principles and practices, we are built upon the
foundation of the Apostles and prophets, Jesus Christ himself being
the chief corner stone. _And upon the FIRST DAY OF THE WEEK, when the
disciples came together to break bread, Paul preached unto them._
Here is our warrant for keeping the _first-day_ Sabbath. Here is a
plain account of its institution presupposed, and that the Jewish
Sabbath was changed into the Christian Sabbath.--Who, after this, can
deny the institution of a Christian Sabbath? Who can, in the face of
plain scripture, say that the New-Testament knows no _holy_ time--no
_Lord's day_--No _Sabbath?_ We may as well reject any duty and all
duty, as to deny and disown the _Lord's day._--Again, works of
charity and mercy, are peculiarly works proper to the Sabbath. And in
all the Apostolic Churches, the charitable contributions were to be
made, on the _first day of the week,_ in preference to any other day.
But why? plainly, because the Churches were then met together to
attend public worship. And they were to make their collections on
_that day_ by order of the Apostles 1 Cor. xvi. 1, 2. _Now concerning
the collection for the Saints, as I have given order to the Churches
of Galatia, so do ye. Upon the first day of the week, let every one
of you lay by him in store, as God hath prospered him, that there be
no gatherings when I come._ If then, we say, that all days are _alike
holy,_ and that no one is to be honoured as _holy,_ in a particular
manner, we resist the holy Ghost. Christians were ordered by the
Apostles to keep as holy time, the _first day_ of the week. They were
COMMANDED to meet together for public worship. Heb. x. 24, 25. _And
let us consider one another to provoke unto love and good works; not
forsaking the assembling of ourselves together, as the manner of some
is, but exhorting one another, as so much the more as ye see the day
approaching._ Upon the _first_ day of the week were they to assemble
to worship God and honour the Redeemer--to pray--to preach, and to
hear the word.--The _first day_ of the week is then the Christian
Sabbath, and to be sanctified as such, to the end of the world.

7thly. Another consideration of no small importance to prove that the
_first day_ of the week is holy time, and was set apart by Christ to
be a weekly Sabbath, to the end of the world, is that, in the New
Testament, it is expressly called the _Lord's day._ Rev. i. 10. _For
I was in the spirit on the Lord's day._ Very frequently is the
Christian Sabbath denominated the Lord's day. This is, indeed the New
Testament-name for the day. With Christians, in the early ages of
Christianity, it went by this name. And so we now often call it. If
it be asked, how do we know that the Lord's day means the _first day_
of the week? Is not God the proprietor of all time? Is not every day
equally his, and every day a Sabbath? Nothing can be a greater
departure from reason and common sense than to put such questions. It
must be clear, as the Sun in the firmament, that St. John designed to
inform us on what _particular day_ he was favoured with those
wonderful visions, which are contained in the Apocalypse. But admit
that the _Lord's day_ meant any day indifferently, one as much as
another, then his calling the day on which he received his visions,
the _Lord's day,_ gives us no information at all concerning the day.
It would be saying, I received the visions, on the day, I did receive
them. The absurdity of this must be perceived by the weakest mental
eye. No man can be so blind, as not to see how ridiculously silly it
would have been for the beloved disciple to have talked in this
manner. What is intended by the _Lord's day_ is exceedingly obvious.
We know perfectly well what is intended by it, as well as we can know
the import of any word, in the New Testament, or in any antient
language. In the first ages of Christianity, the whole Church used
this expression, the _Lord's day,_ to denote the _first day_ of the
week. In all the writings from the Apostolic times, we find the
phrase employed to signify the _first day_ of the week. I appeal to
all the _Christian Fathers_ up to the days of the Apostles; and to
all men who have ever read any antient Church-history;--or any of the
early writers in favour of Christianity, that this is the universal,
invariable meaning of the expression the _Lord's day._ The early
writers in defence of Christianity, speak of the _Lord's day_ in
terms of the highest esteem and respect--_as the first of days--the
best day--the queen of days._ And the duties and exercises of
public worship, they call _LORD'S DAY SOLEMNITIES._ And the very word
can import no less, than the first day of the week was set apart by
our Lord, as his Sabbath--as a day to be kept holy--and as
distinguished from all other days--to be sanctified to the end of the
world, as it weekly returns, as the Christian Sabbath--a day to be
devoted wholly to God and religion, and to be spent in the private
and public exercises of Religion, except so much of it, as may be
taken up in works of necessity and mercy. We say the _Lord's Supper,_
to distinguish it from our common meals, an ordinance by which his
sufferings and death are commemorated. We say the _Lord's prayer_: to
denote by way of eminence one particular prayer--the prayer which he
taught his disciples, and which is an excellent model of prayer. And
to call every day the _Lord's day_ would be as great an absurdity,
and abuse of scripture, and of words, as to say that every meal of
ours, from day to day, is the _Lord's Supper_: and every prayer we
offer to the throne of grace, the Lord's prayer. The Sabbath is God's
day by way of eminence; and he has put his name upon the _first_ day
of the week to teach us how to spend it, and what use is to be made
of it: that it is holy--that it is to be devoted to him--and that we
may not do our own work, or find our own pleasure in it.--Where,
then, is the person that dares deny the christian Sabbath? That there
is really therefore such a day, a time set apart, in which to perform
public religious duties is very certain from the _first day_ of the
week, being called the _Lord's day._

8thly. A further argument, that there is really a _Christian
Sabbath,_ is taken from those passages of scripture, which represent
the happiness of heaven as the constant keeping of a Sabbath. Heaven
is an eternal Sabbath. It is a state of perfect rest, devotion,
bliss; and holiness. A rest which God hath prepared for his people.
It was customary among the Jews to represent future happiness under
the idea of a Sabbath, and to expound many of those passages in their
law, where the Sabbath is mentioned as typifying or prefiguring the
heavenly state. The rest of the Sabbath is an emblem of the rest of
heaven. The duties of it are to fit us for the employment of heaven.
The worship of it, is to prepare us for the exalted services of the
temple above, where there will not be one cold heart--one false
worshipper--one dissenting voice. _There remaineth therefore a rest
for the people of God,_ a keeping of a Sabbath. But where would be
the propriety of representing heavenly happiness, as an eternal
Sabbatism--an eternal rest, if there were no Sabbaths to be observed
on earth by Christians? None can suppose that the joys of a blessed
immortality would be represented by an old abrogated Jewish rite. But
if there be no Sabbath under the Gospel, or day of sacred rest WEEKLY
to be observed, they are so represented. And to say that under the
New-Testament every day is a Sabbath, is to assert not only what is
very unreasonable, but to confound language; and to affirm what is
altogether contradictory to the whole New-Testament.

9thly. The last argument, which will be urged to prove the reality of
a Christian Sabbath, is that the whole Christian Church, with very
few exceptions, have kept the _first day_ of the week, as holy time.
However differing in other things; and they have differed very widely
on many important points, still the different communions of God's
people, from age to age, since the time of the Apostles, have been
intirely agreed in this, that there is a _weekly_ Sabbath under the
Gospel dispensation, to be kept holy unto the Lord, and to be devoted
to religious worship. This must satisfy every candid mind which has
no prejudice, that the spiritual religion of Jesus Christ hath a
_holy Sabbath,_ even were there no old-Testament-Sabbath, or were the
fourth commandment expunged from the decalogue. That the fourth
commandment is of perpetual obligation, and never was abolished has
been the common belief; and is founded on arguments, which can never
be overthrown. Men may cavil at and object against them. But it is
one thing to cavil at, and another fairly to answer an argument. It
is one of the ten commandments. And we may as well take away any
other of them, or all of them, as this. It is of a moral nature. And
what is of a moral nature is of perpetual obligation. It was, with
the rest, given by God himself from Mount Sinai amidst thunder and
lightning, fire and smoke. Moses, in all his directions to the people
of Israel, speaks of it in terms of the highest respect, as a branch
of the moral law.--The prophets, all place it upon a level with other
parts of the laws of virtue, and duties of morality. And it would be
exceedingly improper to insert a merely ceremonial or temporary law,
in the list of precepts universally allowed to be moral--and of
perpetual obligation, and to speak of them all as THE LAW--the MORAL
LAW of the ten commandments. Thus evident is it that the fourth
commandment is not to be erased from the ten. And the substance or
essence of it, which is, that the seventh part of time is to be kept
holy unto God, hath been in all the ages of the Christian Church
strenuously maintained. In all countries, where the Gospel hath been
published, we find from ecclesiastical history, that all Christians,
even from the times of the Apostles, a few excepted, have observed
the _first-day_-Sabbath. That this is fact, may be adduced as proofs,
all the writings which speak of the doctrines and practices of the
Church, of the _first--second--and third_ centuries. This will not be
denied. It is asked, then, what reason can be assigned why, in the
primitive purity of the Christian Religion, the _first_ day of the
week was observed as the Christian Sabbath? How could this be, if it
were not an order of the Apostles--if Jesus Christ instituted no
Sabbath? For an ORDER of his Apostles is equivalent to his own
EXPRESS institution. Is it supposable that any ambitious and aspiring
Christians would, in the times next to the Apostles, set apart one
day of the week as a Sabbath? Would they venture upon such an
usurpation? And, before Christianity was corrupted by designing men,
is it possible that the _first day_ of the week should be
_universally_ kept as holy time, had not the inspired Apostles set
the example? If there had been no Apostolic practice and example in
this case, if the Gospel knew nothing of such a day, as we call the
Christian Sabbath, the first observers of it were introducing an
innovation--an important innovation. And could the innovation
universally be adopted? And no one be found to object against it; or
to raise a cry against such a piece of will-worship; no tongue, in
the strains of pious eloquence to bear testimony against it--no pen
be drawn to transmit to posterity a conscientious protest? Can any
reasonable person believe this? But it may be asked, did not many
_innovations,_ and _superstitious rites creep_ into the Christian
system _gradually, imperceptibly_--and _without opposition?_ Were not
the abominations of the Romish Church, brought in in this manner? And
did not some of these _infallible Fathers,_ in the papal chair,
ordain the Sabbath; as they did innumerable feast, and fast-days?
Certainly not, for the _first day_ of the week was observed as a
_weekly_ Sabbath, six hundred years, before Antichrist arose:
observed in all countries, where the Gospel was known: among all
denominations: universally even in the age next to the Apostles. This
cannot be said of any _innovations_ which were ever made.--We then
come to this conclusion, that the _first day_ of the week has been
observed, as the Christian Sabbath, ever since the VERY DAY in which
Christ arose from the dead--in all ages--in all countries--in all
communions, a few only excepted. A mere handful of professing
Christians, held to the seventh-day or Jewish Sabbath, and from that
singularity are called seventh-day-baptists. Here and there one
likewise in one place or another, have called in question the
_morality_ of the Sabbath.--Can it be possible for any one to believe
that the whole christian world, even in the days of the Apostles, and
in the purest times, during the long period of seventeen hundred
years, have been in so gross and abominable an Error, as keeping the
_first day_ of the week as holy time, if the Gospel be a stranger to
any such institution, as the Christian Sabbath?--When I use the terms
GROSS AND ABOMINABLE ERROR, I do not use too strong terms. For a most
gross and abominable Error it is, indeed, if there be no institution
of the _first day_ Sabbath in the Christian Religion, or what is
tantamount to it. We are, in this case, guilty of will-worship--of
superstition--of instituting in Christ's kingdom a day for religious
worship, unknown to the AUTHOR of our salvation. Vilely presumptuous
should we be to do this. Did I believe that Jesus Christ had no
Sabbath day in his Gospel, I should shudder with horror to look back
on the long period of seventeen hundred years, and see almost the
whole christian world, in all countries, of all communions, and in
the purest times in the Apostle's days, plunged into so great and
dreadful an Error--guilty of making laws in Christ's kingdom--of
usurping his kingly office--and of tearing from him, his
sceptre.----Besides all this, how often hath a gracious and merciful
God, blessed the Christian Sabbath: poured out, in rich abundance,
his sanctifying spirit, on his worshipping Assemblies: comforted,
enlightened--instructed--and animated those, who have conscientiously
observed the Sabbath? But if it be not a day of his own appointment,
would it not be countenancing human inventions and innovations in
Religion, so often to have displayed his power and grace on that
day--so often to have blessed it for the consolation of his people,
and their edification?--_It hath indeed been one of the chief means_
of preserving Religion in the world to this day.

I have now finished the argument in favour of the institution of the
Christian Sabbath. And that you, my hearers, may feel that
conviction, which it ought to produce, and that justice may be done
to it, I will very concisely recapitulate what has been illustrated,
and present it to you in one view. The supreme Being, at the close of
Creation, in his infinite wisdom and goodness, set apart for
religious purposes, a seventh portion of time. And the day thus
sanctified and blessed, and which some suppose was the first day of
the week, but I conceive not upon sufficient grounds, was most
probably observed, from Adam to Moses. The original institution of
the Sabbath was renewed by Moses, ratified by the fourth commandment,
and observed most strictly by the antient Church of God from Moses to
Christ. A greater obligation lies upon Christians to keep a weekly
Sabbath in memory of the work of Redemption, than on the Israelites
to keep one in memory of their deliverance from slavery and
oppression in Egypt. We are expressly told, in prophesy, that a
Sabbath was to be observed in Gospel times. The Jewish Sabbath was
abolished, or the seventh day Sabbath was changed into the Christian
or first day Sabbath. Jesus Christ distinguished, with peculiar marks
of honor, the first day of the week, the day of his
resurrection.--The first day of the week was sanctified, as a day of
public worship, by the primitive Churches under the order of the
Apostles.--The first day of the week is expressly called, in the
New-Testament, the _Lord's day,_ the common appellation of the
Christian Sabbath. The happiness of heaven is represented, as the
constant keeping of a Sabbath.--The law of the Sabbath, is a moral
law, and as such perpetually binding. The whole Christian Church,
from the days of the Apostles, have, a few only excepted, kept the
first day of the week as holy time. God hath, from age to age,
blessed the Sabbath, or first day of the week, by the communications
of his grace and spirit on that day. No men or body of men could
appoint a day for public worship, without usurping in Christ's
kingdom, to be weekly observed as a Sabbath.--No human appointments
or inventions are admissible in the Christian dispensation--and the
Christian Sabbath has been one of the principal means of preserving,
in the world, to this day our holy religion.--These are the reasons
why all Christians are to observe, as holy time, the first day of the
week. These reasons appear to me abundantly sufficient to justify us
in the religious observation of the Christian Sabbath, as it is
usually called, and have done so to thousands of pious Christians and
Ministers much wiser and better than myself, even to almost the WHOLE
CHRISTIAN WORLD. That man who denies what, all the wise and good,
great and learned--all Christians in all ages, deem sacred, and fully
contained in the holy scriptures, had need to look well to his
arguments. He ought, in all modesty and diffidence, to ask himself,
"who--and what am I, that I should rise up against, and condemn the
WHOLE CHRISTIAN WORLD, a few only excepted?"

Perhaps it may not be improper here, to pay a moment's attention to a
question which has been sometimes asked, as an objection to the
Christian Sabbath: it is this, why have we not an _express_ and
_formal_ account of the abolition of the seventh-day or Jewish
Sabbath, and the institution of the Christian or first day Sabbath in
the room of it? In a point of such acknowledged importance, would it
not be reasonable to expect some very express and minute instruction?
It would be sufficient to reply, who are we, that we should undertake
to say how minutely or expressly a point should be revealed; or that
we should dictate to infinite Wisdom what kind of information to give
us? But it is apprehended there are very obvious reasons why we have
not a minute and explicit account of the change of the Jewish into
the Christian Sabbath. Every thing in the Gospel dispensation is
gradually opened. Consideration is had to the weaknesses and
prejudices of the Jews. Christ, with admirable wisdom, adapted his
instructions to the minds of his hearers: opening one thing after
another, in a happy succession, as they could bear it, or comprehend
him. So did his Apostles. And they followed a perfect example. It is
sufficient, entirely so, if, in the end, we have COMPLETE and FULL
instruction. And that we have on the subject before us, I trust is
clearly proved by the foregoing reasoning.

Having finished what I intended on this important subject, I shall
make the application, in the words of a late amiable writer--"If,"
says he, addressing himself to people on their abuse of the Sabbath,
"you will proceed in profaning it, give me leave to say you will be
more inexcusable than ever. You are answerable to God for your
contempt of his institutions, and all the injury you hereby do, to
your own souls, to the souls of others, and to the credit and
interest of Religion." May I not hope, some of you are resolved,
never more to abuse or mis-spend sacred time? that you and your
houses will more carefully sanctify the Sabbath, and more steadily
serve the Lord? Give me leave to add one general remark on the whole
subject of Sabbath-Sanctification. In order to judge of the character
of my acquaintance, and their real state towards God, I have always
observed and enquired, _how they kept the Sabbath._ I look upon the
religious observation of it, as a good proof of their piety; and a
neglect of it, as a melancholy proof, that they are insincere in
heart, whatever they may profess; and by taking in the whole of their
conduct, as far as it hath come to my knowledge, I think I have not
been deceived in my sentiments concerning them. Those that have most
strictly observed the Sabbath, have been in other respects, _the best
Christians_: those that have been careless herein, have shown by
other instances in their behaviour, that they have not _had the root
of the matter in them._ So that upon the whole, I must be of the same
mind, with that pious Divine, Mr. Bolton, "it is a thousand to one
that a strict observer of the Lord's day is sincere towards God; and
as great odds that a Sabbath-breaker, however he may deceive himself,
is a _hypocrite._"--I conclude this discourse and subject with the
words of Nehemiah, after he had described his zealous attempts to
promote the sanctification of the Sabbath, _Remember me, O my God,
concerning this also, and spare me according to the greatness of thy
mercy._ AMEN.



DISCOURSE XVII.

----------

The Parable of the Tares.

MATTHEW xiii. 24-31.

_Another Parable put he forth unto them, saying, the kingdom of
heaven is likened unto a man which sowed good seed in his field, but
while men slept, his enemy came and sowed tares among the wheat, and
went his way. But when the blade was sprung up and brought forth
fruit, then appeared the Tares also. So the Servants of the
householder, came and said unto him, sir, didst thou not sow good
seed in thy field, from whence then hath it Tares? And he said unto
them an enemy hath done this. The servants said unto him, wilt thou
then we go and gather them up? But he said, nay; lest while ye gather
up the tares, ye root up also the wheat with them. Let both grow
together until the harvest: and in the time of the harvest, I will
say to the reapers; gather ye together first the Tares, and bind them
in bundles to burn them, but gather the wheat into my barn._

There was something, in the manner in which our blessed Saviour
taught his hearers, peculiarly pleasing and inimitably beautiful.
Being the great prophet in his church, he reveals unto us the will of
God for our Salvation, not only in a clear, but in the fittest
manner. He spake as never man did, not only as the Religion which he
preached was more heavenly and divine, than the world was ever before
made acquainted with, but as the power and force with which he spake
exceeded all that is human. _And it came to pass when Jesus had ended
these sayings, the people were astonished at his doctrine. For he
taught them as one having authority, and not as the scribes._ His
address was no doubt the perfection of propriety. His words were not
calculated by any splendor to create surprise, but, being well chosen
and plain, were adapted to carry conviction to the conscience, and to
move the heart. He had, as is very apparent and is generally
remarked, an admirable talent at moralizing and spiritualizing upon
incidents and objects around him. And he did it, not with the formal
airs of affectation, or appearing to invite others to take notice of
his superiour sanctity--or to come and see how good he was. It was
perfectly easy for him to converse on divine subjects. Whenever a fit
opportunity or occasion offered to diffuse religious instruction, he
failed not to embrace it. And when he undertook to illustrate any
divine truth or doctrine, he seemed to be at home, and in his
element--about his proper work and business. He showed that he was a
teacher come from God by the heavenly truths which he delivered, as
well as miracles which he wrought. He opened the nature of his
kingdom, and of the Gospel by natural and easy similitudes. His
Parables are well chosen and happily expressed. They will indeed bear
the closest and most critical examination. They have been admired by
the best judges, and will be admired as long as there shall be
genius, learning, or taste in the world.

The greatest scholars have been the most pleased. And, the fact is,
the Religion which he taught would be worthy of the attention of all,
were it considered in no other view than as a friend to peace,
literature, and civil happiness. For it can never long consist with
barbarism and general ignorance among a people. Ignorance is so far
from being the parent of Christian devotion, that when very great, it
totally destroys it. The bitter and implacable foes, therefore, of
the Christian Religion, who with its utter extirpation from the
earth, and exert themselves mightily to accomplish their wish by
impious scoffs and low raillery, will never be able to succeed, till
they have banished learning. There may be superstition, where science
is gone, but no true Religion. And the more ignorant and uninformed a
people, there will superstition reign in horrors proportionally
greater.

The Chapter, out of which our text is taken, is full of the most
judicious and instructive Parables or similitudes.--There is no other
Chapter in the New Testament, so filled up with them; this being
altogether composed of them. It contains eight in number--that of the
Sower and his seed, which our Lord himself at the desire of his
disciples expounds;--that of the Tares, which he likewise
explains;--that of the grain of mustard seed;--that of the leaven put
into meal;--that of the treasure hid in the field;--that of the
merchant-man seeking goodly pearls;--and that of the net which was
cast into the Sea, and gathered of every kind.----Our Saviour
retiring from the house in which he was, went to the side of the Sea
of Tiberias, which lay near his own Country. Great multitudes were
collected about him to hear his doctrine and learn his character.
They pressed so near him, that he thought it most convenient to enter
into a ship, which lay there, that he might be in better
circumstances to address the mixed multitude, which stood on the
shore, and who were all attention to every word which he spake to
them. He, as a wise instructor, adapted his discourse to their
several capacities and employments. Some of them, probably, were
husbandmen, others merchants, and others fishermen. He taught them,
heavenly doctrines, by taking Parables from their respective
occupations, or from those things, with which they could not be but
most intimately and familiarly acquainted.----Parables are
representations or similitudes taken from objects of sense, which are
plain and obvious, to illustrate and impress upon the mind, things
spiritual and divine. And commonly there is one _leading idea,_ which
the speaker or writer has in view, to explain and enforce. The
circumstances in the Parable are to be accommodated to this _one_ or
_principal thought._ If we could rightly understand our Lord's
Parables, we must not lose sight of the remark now made. Infinite
mischief has been done to religion by compelling every small or
minute circumstance of a parable to speak forth a distinct idea, or
doctrine.----

In the subsequent discourse, my intention is to expound the Parable
of the tares, or to make some observations upon it, of a practical
nature, and such as, it is apprehended, are just.

The word _Tares_ signifies any noxious and hurtful weeds or plants,
which spring up among, or mingle with the rich and precious grain,
and not any one particular or distinct weed, or poisonous plant to
the exclusion of all others. All know how detrimental to the Crop
such weeds or poisonous plants are. They take away nourishment from
the precious grain, and render it less vigorous while it grows. They
diminish the harvest in proportion to their number and strength.
Accordingly they are a nuisance in the field, grieve the heart, and
in the same measure as they prevail, cut off the hopes of the
husbandman. And the more fertile the soil, the more luxuriant will be
their growth. They make the labour, which hath been bestowed upon the
field, of none effect. And it is always with deep regret, that man
beholds lost labour, or unsucceeded exertions.

In the Parable of the Tares now before us, we have several truths of
very great importance to us both as individuals, and as collected
into a Church-State, as minister and people, speaker and hearer.----

_In the first place,_ in the kingdom of heaven, in this Parable, is
the Gospel preached, or the dispensation of the doctrines of
Religion.--The state of things under the Gospel is very often, in the
stile of our Lord, called his kingdom, or the kingdom of heaven, it
is presumed no arguments will be needful to prove that the kingdom of
heaven here means the State of things under the Gospel-dispensation.
This, it is well known, is the common meaning of the expression. In
the primitive Apostolic times Christianity had two names of nearly
the same import, _the kingdom of God--and the kingdom of heaven._
These two phrases were brought into common use by John the Baptist,
who came to introduce the Messiah, under the signature, _of the voice
of one crying in the wilderness, prepare ye the way of the Lord.--In
those days came John the Baptist preaching in the wilderness of
Judea, and saying, repent ye, for the kingdom of heaven is at hand._
He took the phrase from the following passage in the prophesy of
Daniel. _And in the days of these kings shall the God of heaven set
up a kingdom, which shall never be destroyed: and the kingdom shall
not be left to other people, but it shall break in pieces, and
consume all these kingdoms, and it shall stand forever._ There is an
obvious propriety in calling the State of things under the
Gospel-dispensation _the kingdom of God._ It is from him as the
original source. It aims at his glory ultimately in all its parts.
When finished, it will be given up to him, and HE will be all and in
all. He, from all Eternity by his unsearchable wisdom, devised the
illustrious plan of salvation which it contains. He from motives of
overflowing goodness reveals it. He by his power will make it
successful. His son, the Messiah, is the prime Minister in it. His
spirit sanctifies, and gathers subjects into it.--_Inward Religion_
is also happily described by the name of the _kingdom of God._ It is
God's kingdom in the soul: is heavenly in its nature: is heavenly in
its tendency--and will issue in all the riches of heavenly glory. It
comes down from God, in a very important sense, for it is the wisdom
that is from above; and is therefore a divine principle, and when
completed, it will terminate in God, in the enjoyment and beatific
vision of him, who is the sum of all existence and blessedness.

_The sower of the seed_ is our Lord himself, and those, who are in
all the ages of his Religion or Gospel kingdom, commissioned and
employed by him. _The seed sowed_ is the word of the kingdom. During
our Saviour's personal Ministry, he was assiduous and active in his
divine work, patient and persevering under all discouragements and
want of success. Herein he was a perfect pattern to all the servants
of his household, who are called to minister in holy things, or to
sow the seed of the word. That he has ministering servants, and that
it is his will there should be, to sow the seed of the word, and to
dispense holy ordinances, is as plain as any one principle of his
Religion, and cannot be disputed by any, if they would be
self-consistent, who seriously believe in divine Revelation. While
our Lord was performing his own personal Ministry, he met with great
and unjust opposition. He was reviled and abused by those, whom he
came to save, whose good he sought with attentive care, and to whom
he displayed all the sweetness of a tender and benevolent mind. Very
often, indeed, he saw the seed sowed without the desired fruit, and
all his exertions to render man happy, repaid with cruel ingratitude.
But he went on with his work, as a divine Teacher, with a fortitude,
which we cannot help admiring, and which ought to be continually in
our eye, as an object of imitation.--_He that soweth the good seed is
the son of man._

_In the next place,_ another observation upon the Parable of the
Tares, is that we can have no PURE CHURCH on Earth. It is not
necessary for a Church, in order to be the true Church of Christ, to
be _pure._ If so, we could never have a true Church, for there never
was a _pure_ one yet, nor ever will be, as long as man is imperfect
and unable to lift up the veil, and see what is in the heart,
infallibly. There will always be Tares among the wheat, false among
true professors--the hypocritical among the sincere, the vile with
the precious. The field where the seed is sowed is the world: the
good seed are the Children of the kingdom, but the Tares are then
Children of the wicked one. By a _pure_ Church is meant a collection
of real Saints without one hypocrite, or false-hearted professor. The
invisible Church which Christ, at the last day, will present in
triumph to his Father, will be _pure_ or spotless, in the highest
sense; there will be no hypocrites in it, or any remains of sin.
Speaking of this true invisible Church, says the Apostle, _that he
might sanctify and cleanse it, with the washing of water by the word,
that he might present it, unto himself a glorious Church, not having
spot or wrinkle, or any such thing; but that it should be holy and
without blemish._ Nothing unclean or impure can be admitted into the
New-Jerusalem or Church of the first born, whose names are written in
the Lamb's book of life. _And there shall in no wise enter into it
any thing that defileth, neither whatsoever worketh abomination, or
maketh a lie: but they which are written in the Lamb's book of
life._ An unanswerable proof against the notion of a _pure_
Church, is that none can know the heart. It is deceitful above all
things and desperately wicked, who can know it? It is one of the
prerogatives of the omniscient God to look into the hidden mysteries
of the heart. Before him all things are open. The darkness and the
light are both alike with him. His eye pervades the whole immensity
of space. It can penetrate the thickest veil of hypocrisy. No fair
disguises can screen us from his all-seeing view. _All the ways of a
man are right in his own eyes, but the Lord weigheth the spirits._ He
searches the heart, and tries the reins of the Children of men.
Before we can have a _pure_ Church, we must not only know our own
hearts, so as never to be deceived or mistaken about them; but we
must likewise know the hearts of others. But the Psalmist exclaims,
_who can know his errors, cleanse thou me from secret faults._ And he
prefers to his Maker the following petition: _Search, me O God, and
know my heart: try me, and know my thoughts. And see if there be any
wicked way in me, and lead me in the way everlasting._ In order to
have a _pure_ Church, those who admit persons to Church order and
privileges, must have the power of _discerning spirits,_ or they
cannot shut the door against hypocrites and deceivers. But this power
none have. It was peculiar to the Apostles, and to them only upon
some special occasions. For Peter when he baptized Simon the
Sorcerer, believed him to be sincere. He knew not the baseness and
perfidy of his heart. None of the Apostolic Churches were _pure_ in
the sense now under consideration, designing and hollow-hearted men
there always will be, among the sincere, as a trial of their
graces--of their faith, patience, and meekness. There was a Judas
among the Apostles. One traitor was found even in our Lord's own
select family. He professed no doubt, as much zeal and love to his
Master, as the rest of the disciples. His other fellow disciples, who
were with him all the time, never once suspected his sincerity. So
artfully did he assume the appearance of a friend to the cause, in
which they were all embarked. But yet he was all the while insincere.
He became an Apostate from the truth, and betrayed his Master with
the token of friendship. His name is odious. And has come down to us,
loaded with infamy. And it will still descend as an epithet of the
most finished treachery.

How unreasonable then to look for perfection in any, or a _pure_
Church! Untold mischief has been done to Religion by the pretenders
to a _pure_ Church. They usually divide and break up the peace of
Churches. Censoriousness occupies the place of Charity. Meekness,
humility, condescension, and brotherly love fall before a mad and
intemperate zeal, self-confidence, ignorance, and high pretensions to
superior sanctity.

Though no _pure_ Church is to be seen on earth, and the idea of it,
be a vain and delusive one, yet all the real friends of the Gospel
ought to strive to have the greatest purity in doctrines--in
worship--in discipline, in ordinances, and conduct. That Church is
the purest, which is the most scriptural in its doctrines, ordinances
and worship, discipline, and manners. Churches should take the
greatest care to be built upon the only foundation, the order and
faith of the Gospel, rejecting all human inventions and traditions,
having the word of God for their only rule of faith and practice.

How happy would it be, if we have no Tares to defile and dishonour
the cause of God, and to injure the precious grain! They often spring
up, where good seed had been sown and where least expected. Every
thing on earth is changing. Misfortunes and evils arise from
quarters, where comfort and happiness were most looked for. While we
deplore the mutability of all human things, we may learn the most
useful lessons; and one of the most useful is the folly of trusting
our own hearts, or the stability of others. Tares are sowed in the
field. _In the parable of the sower,_ the seed means the doctrines of
the Gospel. _In the Parable of the Tares,_ the seed sown seems to
mean pious and upright members of the Gospel-kingdom; or _secondly,_
truth, as truth is instrumental in saving and enlightening the soul.
The _Tares,_ mean then, not hypocrites only, but errors, heresies,
and divisions among the professing people of God. One of the clearest
proofs of human depravity is the proneness of man to wander into the
wilderness of error and delusion. Though conscience and reason be on
the side of what is right and just in doctrine and practice, yet the
corrupt passions or evil dispositions of the heart lead to all that
is wrong. The good man drops tears of grief over abounding errors and
immoralities--the want of union, of charity--of peace in the Church
of God. We do not see eye to eye. Before there will be a full
uniformity of opinions on the doctrines of Religion, we must wait
till the openings of celestial day, when that which is in part shall
be done away, and that which is perfect is come. But it is
exceedingly comfortable to think, however many tares there are in the
Church here below, there will be none in the Church above in heaven.
No enemy will gain entrance there, to sow them. In the Church
triumphant will be no tares, or errors, or evils. In its harmony
there will be no interruption. In its doctrines, no dissent. In its
worship no coldness. And in its peace no end. But here in the Church
militant, there will be hatred, variance, strife, hypocrisy, and
errors. Tares will infest the field. And it is worthy of particular
notice, they are always sowed by an enemy, open or concealed. _But
while men slept, his enemy came and sowed Tares among the wheat, and
went his way. The enemy that sowed them,_ says our Saviour, is the
Devil: He does it by his agents. In the original it is an _envious
man_: one who hates Religion; and the order and peace, purity and
harmony of the Church; one who hates Christ and his ordinances and
doctrines, and wishes to make mischief and spread confusion. _The
enemy comes into the field_ and is active and zealous to _sow Tares,_
what may corrupt and poison, the grain, or hurt the harvest. _The
enemy_ is sly and concealed in doing his mischief--he came in the
night, _while men slept, sowed his Tares, and went away._ The
servants are astonished when, in process of time, they discover the
evil. _But when the blade sprung up, and brought forth fruit, then
appeared the Tares also._ In nature's soil evil seed soon springs up.
And so it does when sown in the garden of the Lord.--False doctrines
or errors soon spread, being agreeable to the vicious inclinations of
the heart.--Often what is most pleasing and promising at first turns
out, to our great mortification, far otherwise. When we hoped for a
plentiful harvest, and the ground was highly cultivated, _tares
appeared also._ This teaches us to rest our hope in him, who changes
not; and whose favour is life. How artful is the enemy of our souls,
and of the peace and welfare of the Gospel-kingdom! He is full of
devices--of subtle devices. And his instruments and agent to carry on
his designs, are usually chosen with skill.

_In the third place,_ We notice in this parable of the Tares, the
great tenderness and care of the Householder for the precious grain.
A rash proposal was made by his servants to go and gather up the
Tares. They were honest in this proposal, and doubtless viewed it
best to root out the Tares immediately. But though the proposal were
well meant, yet it was mis-timed. We admire the honesty and
faithfulness of the servants. But they could not perform what they
were willing to undertake. It is impossible to keep hypocrites, false
professors, pretended friends, errors and heresies--delusions and
false religions, visions and impulses from mingling with the Children
of the kingdom, or to prevent the tares from being among the wheat.
_So the servants of the householder came and said unto him, Sir,
didst thou not sow good seed in thy field, from whence hath it Tares?
He said unto them an enemy hath done this. The servants said unto
him, wilt thou, then, that we go and gather them up? But he said,
nay; lest while ye gather up the tares, ye root up also the wheat
with them._ Thus wonderful is the tenderness of Christ for the pious
and upright. He dearly values his friends and the truth. He will
preserve and bless them, and in due time own it. He always had his
Church in the world, and always will have. The gates of hell shall
not prevail against it--No antient or modern heresy or superstition
shall destroy it. They may injure it. They may exceedingly distress
and persecute it. But no weapon formed against Zion however much at
present it may, shall eventually prosper. There is no enchantment
against Israel, or divination against Jacob. Error may come in like a
flood--the love of many may wax cold, and infidelity may diffuse, far
and wide, its poison.--But the cause of God will live and remain, in
spite of all persecution or opposition from Earth or hell. The wheat
must not be rooted up. Jesus Christ will protect and defend his true
Church, in the darkest times. If tares be sown while men sleep, they
shall not be permitted to destroy the valuable grain. "While
Ministers, while Magistrates, while Parents," says one, "sleep, the
enemy sows tares."

_In the fourth place,_ another observation which I shall make upon
the Parable before us, is that a period of separation between _the
tares and the wheat_ is fixed by our Lord. Here he gives to all his
people, in all ages and places, most needful and excellent
instruction and counsel, in their Church state. A rule is here laid
before them of prudence, meekness, and wisdom. No rash expedients
have his countenance. No undue severity is admissible by him. As he
was all meekness and benevolence himself, so he presses, with all the
weight of his authority and ardour of persuasion, the same temper
upon all his disciples. They are to be meek and lowly in heart as he
was. _Judge not,_ says he, _that ye be not judged._--Be more ready to
take the beam out of your own eye, than the mote out of your
neighbour's eye. Let a bitter censorious spirit never be exercised.
Condescension, forbearance, humility and meekness are the temper of
the Gospel. But we are not to be indifferent about truth, and duty.
We are to _hold fast_ the form of _sound words,_ the Apostles'
doctrines;--and to _contend earnestly_ for the faith once delivered
to the Saints:--to be firm and courageous in our Lord's work. But we
are not to go and gather up the tares to the danger of the
wheat--both must stand till the harvest. A day is appointed, in which
exact justice shall be distributed, and a perfect discrimination will
be made of characters and principles. The day is that of the harvest.
And the harvest is the end of the world. _Let both grow together
until the harvest. And in the time of the harvest I will say to the
reapers, gather ye together first the tares, and bind them in bundles
to burn them, but gather the wheat into my barn. The harvest is the
end of the world: the reapers are the angels. As therefore the tares
are gathered and burnt in the fire: so shall it be in the end of the
world. The son of man shall send forth his angels, and they shall
gather out of his kingdom all things that offend, and them which do
iniquity! and shall cast them into a furnace of fire, there shall be
wailing and gnashing of teeth. Then shall the righteous shine forth
as the sun in the kingdom of their Father._ There is an inimitable
beauty and grandeur in this account of the end of the righteous and
wicked, in the day of judgment.

Our blessed Saviour, so much disregarded by impious men--some denying
his divinity--some his humanity--some his doctrines--some his
spirit--and some his ordinances, will preside in that awful
solemnity. Angels will be his attendants. They will be employed as
agents in carrying on the important transactions of that day. The
judge will appear in all the majesty of God. For he will come in the
glory of his Father, with the holy angels. All things will be brought
to light. The hidden things of dishonesty will be in open day. Such
forms of guilt will be revealed, as shall strike horror into the
mind. Clouded characters will clear up. The rotten hearts of false
professors will be seen--Errors will be unmasked--and all characters
pass in review. A full and perfect separation will be made by him
whose eyes are as a flame of fire. We cannot make the separation
between the tares and the wheat. It must be left with him, who is the
head of the Church, to dispose of all, according to their works.--And
he shall render unto every man according to his works.----

_The last observation_ to be made on this Parable, is the different
fate of the _tares and wheat_; the righteous and wicked. Truth and
duty will be at last triumphant, and honoured with a glorious reward.
Error and all evil will be frowned upon and rejected. Nothing but
Virtue will, in the final result of things, be recompensed. All vice,
in all its multiplied forms, will be condemned. With the wicked there
shall be weeping and wailing forever. They must be cast into a
furnace of fire. They will be rendered as miserable as they have made
themselves sinful. The more vile the more miserable. The greater
their turpitude of heart and the more their sins of life, the heavier
will be their condemnation. All things that offend, and that work
iniquity shall be gathered out of the kingdom of Christ. The angels
will be honoured with the office of making the final separation. And
the righteous will be rewarded forever, and the wicked will be
punished forever. Our Lord solemnly affirms this. And we may believe
him with all possible safety. The wheat shall be gathered into the
barn, and the tares be burnt with fire--be always miserable. _The son
of man shall send forth his angels, and they shall gather out of his
kingdom ALL THINGS THAT OFFEND, and which do iniquity and shall cast
them into a furnace of fire: there shall be wailing and gnashing of
teeth_--strong expressions to denote remorse and anguish. _Then shall
the righteous shine forever as the sun in the kingdom of their
Father._ That there will be as wide a difference in the situation of
persons, in another world, as there is in their moral characters in
this, is altogether consonant to the dictates of sober reason, and is
clearly affirmed in the following words, _Whose fan is in his hand,
and he will thoroughly purge his floor, and gather his wheat into his
garner. But he will burn up the chaff with unquenchable fire._ If
such language as this can be explained away, so as to get rid of the
doctrine of the perpetuity of future misery; any could, which might
be used. Besides, it is perfectly consistent with reason, that a
discrimination should be eternally made, between Virtue and Vice,
right and wrong, between the precious and vile. If there should not,
it would infringe upon all our ideas of justice. It is, of course,
unreasonable to imagine there will not be such a discrimination. The
judge of all the earth will do, all that is right to be done; and
nothing but what is so. The wicked, therefore, will go away into
everlasting punishment, but the righteous into life eternal.--Can any
thing be more absurd in itself, or contrary to reason and nature, or
repugnant to revelation, in its whole drift, than to suppose no
difference will be made by the Lord of the Universe, between the
_tares and the wheat_--that both will be gathered into one place--and
no separation be made.--Certainly there is not. How unaccountable is
it, that any, while they hold to the divinity of the scriptures,
should affect to believe that all the human race, the wicked as well
as the righteous, are at last to be admitted to the joys of a
blissful immortality?--After persons have cast off a belief of the
scripture, we are not to be surprised that they should embrace any
error--or even deny a future state of rewards and punishment, and
adopt, as one article of their Creed, the mortality of the soul. For
when persons leave the plain truths and principles of the Gospel,
they are on dangerous ground, and no conjecture can be made, how far
they may be permitted to proceed in delusion, and vain imaginations,
in error and vice--they may not stop till they have landed in
absolute scepticism--or atheism. Hence we are exhorted to be
_steadfast_--to be _immovable_--to _abound_ in the work of the Lord.
Hence too we are cautioned against instability of principle--_Meddle
not with them that are given to change._

Having made the observations upon the Parable of the tares, which
seemed to be naturally suggested from it, it remains only to close
the discourse, with some practical improvement.

And our subject may very properly put us upon a close and impartial
examination of our hearts and ways, that we may know to our
satisfaction, whether we may rank in the number of the Children of
the kingdom, the precious grain. The field is the world: the good
seed are the Children of the kingdom, belong to Christ's kingdom on
earth, and are heirs of his kingdom of glory, but the tares are the
Children of the wicked one. In all our inquiries into the state and
temper of our hearts, we are carefully to guard against
self-flattery. Man loves to think well of himself, and ill of others.
In general, he is confident that he is right in principles and
conduct, and that others, who differ from him, are wrong. Pride,
self-will, and sinister motives have too much influence over all,
both in forming their principles, and regulating their conduct. A
fair outside, and a specious appearance catch many, who have not
patience to investigate truth and duty, or discernment to descry
danger, or to detect the insidious arts of the designing. _He saith
unto them an enemy hath done this._ We are to be upon our guard, lest
we be led away by the enemy of our souls, and to see that we be true,
sincere, and upright--that we act upon pure and worthy motives--that
we keep near to the Saviour of the world in duty--that we abide in
his doctrines--that we live up to his laws, then shall we have the
comforts of his spirit, and at last, the rewards of faithful
followers will be conferred upon us.--What great tenderness has he
for all his true followers, the Children of the kingdom. Whatever
evils are permitted to happen, he will watch and guard them--will
protect them in the midst of all dangers, however alarming, and
support them in the darkest hours. He has an eye to pity them, and an
arm to save them. He is the good shepherd that giveth his life for
the sheep. And his sheep know his voice, and a stranger they will not
follow.----

2ndly. We learn from what hath been said, how restless and uneasy the
enemy of God and man is, except he be plotting evil. _The tares are
the Children of the wicked one. The enemy that sowed them is the
Devil._ He is a roaring Lion going about seeking whom he may devour.
His devices are as subtle as numerous. Concealed and out of sight, he
employs his cunning to ensnare and beguile souls--to ruin the
incautious--to sow tares, errors and heresies, false principles and
divisions. _And while men slept, his enemy came, and sowed tares
among the wheat, and went his way._ He is ever active to do all the
mischief, in his power, to the truth, to religion, and to the cause
of God. His policy is deep laid. The factors or agents whom he
employs, are commonly selected with great skill. He is a liar from
the beginning; and his attacks are generally begun with
misrepresenting the truth, and varnishing over error. His kingdom,
indeed, has always been supported, in the world, by delusion and
Idolatry--BY IMPULSES, or SUPPOSED DIVINE IMPRESSIONS upon the soul;
changing himself into an angel of light, is of all others, his most
subtle device, and the most successful. People are usually seduced
from the right ways of the Lord, by being made to believe, either by
corrupt writings, or by artful deceivers, that error is truth--that
superstition is real piety, and enthusiasm a more spiritual way of
serving God.--In days of prevailing error and irreligion it is a rich
consolation to the serious mind, that God reigns: that the enemy of
souls can carry his corrupt designs against piety and Virtue, no
further than he is permitted. The wrath of man shall praise God, and
the remainder thereof he will restrain. Wise ends are to be answered
in all events that take place, in divine Providence. While it is our
duty to bewail the evils we behold, our vigilance, and prayerful
exertions should be awakened, lest we be led away with the error of
the wicked.--

To conclude all, Let us be persuaded to make it our chief concern in
life to practise all the great and interesting duties of
Religion:--to avoid all vicious and evil courses:--to be preserved
from errors:--to cultivate the benevolence and Charity of the
Gospel:--to be stedfast in our adherence to him, who died for
us:--and to abound in the work of the Lord, that so we may be the
Children of the kingdom, and with the righteous shine forth as the
Sun in the kingdom of our heavenly Father.--



DISCOURSE XVIII.

----------

No immediate inspiration or miraculous teachings of the divine spirit
since the Canon of scripture was closed, or since the Apostolic age.

1 CORINTHIANS xiii. 8.

_Charity never faileth; but whether there be prophecies, they shall
fail; whether there be tongues, they shall cease; whether there be
knowledge, it shall vanish away._

Few things have been productive of more confusion and mischief, in
society as connected with religion or in Churches, than a pretension
to the immediate inspiration or miraculous teachings of the divine
spirit, or to a special intimacy with the invisible world, in the
ordinary ages of Christianity. But strange as it may seem, some have
risen up in every age and almost or quite every Christian Country,
who have pretended to an immediate call from heaven, and immediate
inspiration of the holy Ghost. The same call and the same inspiration
or miraculous influence precisely as the Apostles, though perhaps,
not in so full a measure. Such pretenders too have never failed to
collect followers; some more and some less. As the consequence, they
have broken up the regular and stated worship of God, the peace and
order of society as far as they prevailed: have made divisions and
separations in Religion: and been the direct cause of errors, hatred,
animosity, confusion, and impiety. To compute the degree of mischief
done to the best of all causes, that of Virtue and piety, by such
pretenders, is beyond man's power. For nothing, like this, tends so
directly to destroy all rational piety, and to throw a discredit on
all the Redeemer's interest and kingdom.----What will be attempted,
therefore, in the present discourse, will be to prove, by clear and
conclusive arguments from scripture, reason, and fact, that there has
been no immediate inspiration or miraculous teachings of the divine
spirit since the Canon of scripture was closed, or since the
Apostolic days.--Then some objections will be invalidated;--and some
cautions offered to prevent any abuse of the subject;--After which a
very brief improvement will follow, and close the whole.

The chief thing intended, is to prove by clear and conclusive
arguments from scripture, reason, and fact, that there has been since
the Apostolic age, no immediate inspiration, or miraculous teachings
of the divine spirit.

This subject is of high importance in regard to the interests of
morality, as well as of Religion. For all pretences to heavenly
Visions--dreams--immediate impulses from the holy Ghost--miraculous
gifts--direct and special communications with the world of
spirits--and messages from the exalted Mediator usually terminate to
the disadvantage of Morality, as well as dishonour of pure Religion.
Whatever indeed injures the one, equally injures the other also.
Because both are most intimately connected. There can be no Religion
of the right kind without morality. And Morality, which is not
supported and strengthened by religious principles, is not to be
depended upon.--What I have to prove is that all pretence, in the
ordinary ages of Christianity, to any immediate inspiration or
miraculous influence of the divine spirit is ill-founded--can be
nothing short of gross delusion and imposture--is mere
fanaticism[1]--and the surest mark, which can be exhibited, of false
Teachers, and mistaken notions of Religion.--Before I proceed to the
proof of this, it may be necessary, in order to prevent
misapprehension and all wrong ideas of the subject, to state, in as
plain words as can be used, what kind of divine aid or influence the
Christian Minister, and the people of God may look for and hope to
enjoy; and what they actually experience. That the good man, whether
Minister of the Gospel, or private Christian may depend on, and hope
for the gracious assistances, or kind influences of the holy Ghost,
in the way of means, is certainly a scripture-doctrine: a great
support and rich consolation in times of distress, darkness, and
doubts, and can be witnessed to by joyful experience.--I believe as
fully in the doctrines of the gracious influence, of the spirit of
God, as I do in the divinity of the scriptures, or reality of
Religion. And this gracious influence, is distinguished, with most
evident propriety, into the awakening--regenerating--confirming--and
indwelling influence of the holy spirit. _Paul may plant, and Apollos
water, but God alone giveth the increase. By grace are ye saved. You
hath he quickened._ The grace which saves the sinner is free, rich,
sovereign grace. God will have mercy on whom he will have mercy, and
compassion on whom he will have compassion. It is divine influence
which awakens the soul, in conviction of sin. It is divine grace
which regenerates the soul. Divine grace sanctifies it more and more,
in the use of the appointed means and ordinances of God, prayer and
other divine institutions. And divine grace meetens it for glory at
last. The internal call of the spirit, is the sanctifying work of
grace on the soul.--And the faithful Minister of the Gospel, in
diligent study, prayerfulness, meditation--reading the scriptures,
and collecting and comparing divine truths, may lawfully hope for and
rely on the gracious assistances, influences, and motions of the holy
spirit upon his soul. He may hope for divine help to enlighten his
mind, to impress upon it a deep and affecting sense of divine things,
to warm his affections, to fix his attention, and to enable him to
speak forth the words of truth and soberness--to deliver the whole
counsel of God in the written word, and to speak as a dying man, to
dying men. This assistance or gracious influence, he at times
experiences. And this is all he can hope for, or that the word of God
allows him to pray for, or that any one in these days, ever hath. The
matter he is to deliver is in the holy scriptures, which he is
carefully and duly to collect, and arrange, and unfold. He is
faithfully, diligently, and painfully to study the truths, and
doctrines, therein contained, and to set them, as far as may be,
before his fellow-men, in a clear and plain, in a striking and
affecting light. This is all the influence of grace a Gospel-Minister
is to expect, or pray for. All beyond this, is beyond the word of
God, and beyond reason; and is either delusion and error, or
fanaticism, and a heated imagination.--It may be added that regular,
learned, and faithful Gospel-Ministers never pretend to any thing
further, to any thing more than this GRACIOUS INFLUENCE now
explained. And this, we contend is only to be hoped for, prayed for
or expected, in a close, diligent, painful
study--reading--meditation--and seeking to understand aright the holy
scripture, to learn the revealed truths of God. We profess to go by
nothing higher. We allow of no other rule of faith and practice. To
the LAW and TESTIMONY is our Motto. We say, examine all--try
all--prove all by this standard. By this, all we say--all we teach is
to be scrutinized. We disown all idea of any IMMEDIATE INSPIRATION or
miraculous gifts and influence. We come to you, my hearers, only with
a _thus saith the Lord_ in his written word. We come only in the
fulness of the _blessing of the Gospel of Christ; knowing only Christ
Jesus and him crucified,_ not in our own fulness, or sufficiency, or
inspiration. We disclaim openly all pretensions to an IMMEDIATE CALL
from heaven, as the Apostles had; we pretend only to an internal call
of the spirit consisting in a sanctifying work on the soul; between
these two calls, there is as wide a difference as between any two
opposite ideas. And in all ages of the Church since the days of the
Apostles, and among all denominations of Christians the miraculous
teachings or inspiration of the holy Ghost are never pretended to,
except by either designing Impostors, or self-deceived enthusiasts.
All pretence of this nature is held by all orders of Christians, with
the above exception, to be imposture, and delusion.

_In the first place,_ the scripture states the difference between the
SANCTIFYING GRACE, and EXTRAORDINARY GIFTS and MIRACULOUS INFLUENCE
of the holy Ghost. It dwells on this distinction as a most important
one: particularly in the first three verses, of this chapter, out of
which the text is chosen. _Though I speak with the tongues of men and
of angels, and have not Charity, I am become as sounding brass, or a
tinkling Cymbal. And though I have the gift of prophesy, and
understand all mysteries, and have all knowledge; and though I have
all faith so that I could remove mountains, and have not Charity, I
am nothing. And though I bestow all my goods to feed the poor, and
though I give my body to be burned, and have not Charity, it
profiteth me nothing._ Charity here is the same as true love to God
and man, which is the sum and essence of all Religion. The
SANCTIFYING GRACE of the holy Ghost implants this in the soul, when
the sinner is born again of the spirit of God. The implantation of
this in the soul is regeneration--is the new-birth--or spiritual
renovation. And this _sanctifying work_ of the spirit upon the soul
is altogether different from the miraculous gifts and influence of
the spirit; and infinitely above them. The Apostle in stating this
difference, puts the _miraculous gifts_ as high as they possibly
could go, _speaking with the tongues of men and of angels_--the
_gift_ of prophecy--_understanding_ all mysteries--_having all
knowledge_--a _miraculous faith,_ that could remove
mountains--_bestowing all one's_ goods for beneficent purposes--and
_giving the body to be burned_ in defence of religion. The
extraordinary gifts and miraculous powers of the holy Ghost were
common at the first setting up of Christianity. What they were, we
are plainly told--so plainly that we cannot be ignorant. They were
immediate inspiration,--prophesying--speaking with tongues never
before studied--healing the sick by a word--raising the dead--and
some other extraordinary things. Of these we have a particular
account in the preceding Chapter. The Apostle opens the Chapter with
informing us that he is about to treat of _spiritual gifts._ These
never mean the SANCTIFYING OR RENEWING GRACE of the spirit, but
always the extraordinary, miraculous power of the spirit, common in
the first age of Christianity, but which have long since ceased. _Now
concerning SPIRITUAL GIFTS, brethren, I would not have you ignorant._
Speaking of the miraculous and extraordinary gifts of the holy Ghost,
the Apostle says, _the manifestation of the Spirit is given to every
man to profit withal. For to one is given by the Spirit, the word of
wisdom; to another the word of knowledge by the same Spirit; to
another the gifts of healing by the same Spirit: to another the
working of miracles; to another prophecy: to another discernment of
spirits: to another divers kinds of tongues: to another
interpretation of tongues._ These are the extraordinary gifts of the
spirit, common in the Apostolic age, and called the BAPTISM of the
holy Ghost, by John the baptist, by Christ, and by his Apostles.
_This was the manifestation of the Spirit given to every man to
profit withal._--Every man, that is, who had these spiritual gifts
was to use them for the profit and edification of others. And he knew
he had them, by being enabled to work miracles, to actually heal the
sick--to foretel future events--to speak with tongues never before
studied, and to raise the dead. For actually working miracles is the
only way a person can know himself, or show to others that he has
SPIRITUAL GIFTS. These miraculous gifts now have no existence in the
Christian Church. They ceased when unnecessary. And inspiration
ceased when the canon of scripture was completed. These miraculous
gifts and inspiration the Apostles and first Christians had. This is
clear from the whole scripture. And accordingly, Mark xvi. 20, it is
said, _And they went forth, and preached every where, the Lord
working with them, and confirming the word with signs following._
Again--Heb. ii. 3, 4. _How shall we escape if neglect so great
salvation, which at the first began to be spoken by the Lord, and was
confirmed unto us by them that heard him; God also bearing them
witness, both with signs, and wonders, and with divers miracles, and
gifts of the holy Ghost, according to his own will?_

2dly. That these signs, or extraordinary gifts and miraculous powers
of the holy Ghost were to cease, and not to abide in the Church is
declared in so many words in the text. _Charity never faileth, but
whether there be prophesies, they shall fail, whether there be
tongues, they shall cease, whether there be knowledge it shall vanish
away._ The Apostle uses a variety of very lively and expressive terms
to shew that ALL miraculous gifts of the spirit were to cease, and
not to continue in the Church. They shall fail. They shall cease.
They shall vanish away. No language can prove to us that no such
gifts are possesed by Ministers and Christians, in the ordinary ages
of Christianity, if this do not. They are to be done away--to be no
more. But the graces of the spirit, or holy tempers of the Gospel are
to continue forever.--_But now abideth faith, hope, and charity,
these three, but the greatest of these is charity._ Immediate
inspiration, or immediate Calls from God ceased then, when the
Gospel-State of things was fully arranged, and the holy Scriptures
finished by the Apostles.----

3dly. Miraculous gifts and endowments, immediate inspiration and
calls were unnecessary after the Scriptures were finished, and the
Gospel kingdom was full arranged, and therefore were discontinued. At
the beginning of the Gospel kingdom, they were absolutely necessary
to prove the truth of Christ's mission--and the mission of his
Apostles,--and to spread among all nations the glad tidings of the
Gospel. No evidence of Christ's mission, could be so good, suitable,
or powerful with all orders of men, as miracles. They were a species
of proof adapted to all capacities, and suited to work conviction
upon all minds. The unlearned as well as the learned could judge of
them. No brilliancy of genius, or extent of erudition was necessary
to see their force. All persons, who had the external senses, eyes
and ears, could judge of them. But when once confirmed and
established, Religion needs them not. And if it need them not, they
will not be repeated, or continued. For God does nothing in vain;
neither will he exert his almighty power when it will answer no good
and valuable purpose, much less where it could manifestly be of very
great disservice to the cause of truth. Besides, the Apostle prefers
the _graces_ or sanctifying operations, far above the miraculous
gifts of the spirit.--_And now show I unto you a more excellent way._

4thly. If any Christians or Ministers of the Gospel in the ordinary
ages of Christianity have the extraordinary gifts or miraculous
teachings and powers of the holy Ghost, his immediate inspiration,
they would be INFALLIBLE GUIDES in things of religion, both doctrines
and worship. They would be so, as much as, and precisely in the same
sense as the Apostles. But to admit that all real Christians, or true
Gospel-Ministers are _infallible guides_ in the Church, would be to
admit a principle dangerous to the very existence of all religion,
and which would inevitably overturn the whole Gospel. To admit that
Christ's true ministers, or that private Christians are _immediately
inspired,_ as the Apostles were, is to admit that they are
_infallible guides._ Then we can no more dispute them, or object
against any thing they preach--or say--or do than we can against the
holy Apostles. Every word they speak under this inspiring influence
of the holy Ghost, is authentic. Every tenet which they advance is as
true as the FOUR GOSPELS, and has the broad seal of heaven upon it.
If this be the case, we ought to obey them, and to receive every word
they say, as fully as we do the holy Scriptures, or the Saviour
himself. This being the case, all they deliver is inspired truth--the
revealed will of God; and it is at our peril to disbelieve. But can
this be so? Then _these inspired_ Christians or Ministers can make,
or unmake Scripture at pleasure:--can abolish ordinances--can erect a
new _dispensation_--can act in God's stead.--Then all must bow before
them. Churches must fall; human learning must fall--ordinances and
stated worship of God disappear, if they say so.--But such pretenders
to immediate inspiration and miraculous gifts must prove their
pretensions. We deny them. We boldly affirm that there is no such
thing on earth as any person or persons, man or body of men having
the immediate inspiration and miraculous gifts of the spirit, as the
Apostles had. We have a right from scripture to say so. If any
pretend to have, we demand of them to prove it. They must not say so,
unless they can show it to us. We challenge them to come forward and
prove it. We dare not, out of reverence to the scriptures, and the
author of our holy Religion, take their word for it. It would be
impiety in us to do it--horrible wickedness to countenance or credit
such high pretences. They must prove their claims, as the Apostles
did, by WORKS--by MIRACLES. No other proof is admissible. When they
do this, we will bow before them. We will credit them. But until they
do, we are bound to hold them as _deceivers_ and _impostors._ All
pretence now in this age of Christianity to _immediate
inspiration_--to _miraculous powers and teachings,_ where no evidence
is given, to confirm such pretence, is blasphemy. When your own
Ministers of the Gospel pretend any such thing, my hearers, that
moment reject them as impostors, as deceivers, or believe them under
an awful self-delusion. This is a point of the highest moment; we
will do to attend most critically to it; and once for all fix our
opinion.

5thly. Another proof that the extraordinary gifts and inspiration or
miraculous teachings of the holy Ghost, have ceased is, that they
would, if continued, defeat their own purpose. They would intirely
supersede all study, all learning--all diligence, and pains to
understand the Scriptures, or to acquire useful knowledge. They would
then befriend an indolent temper and nourish pride and self-conceit.
They had not this effect upon the Apostles, but the opposite, because
they were _peculiarly_ raised up to propagate over the world, a new
religion. They had not time to study or learn the various languages
of the nations among whom they were sent to preach the Gospel. They
had every thing to call forth all their exertions. But we are in a
very different situation. And he that hath eyes to see, must know
that we are.----Besides, make the supposition, that miracles were
constantly repeated, the question is asked, how could we distinguish
them from the common stated operations of the laws of nature? If you
saw every day the dead raised, as you do the sun rise and set, and
heard the dumb speak--or perceived a voice evidently from heaven, how
could you know what is a miracle, and what is not? The continuance of
the miraculous gifts in the Church, would defeat itself--would bring
all things into confusion--would open a door to all vain-conceited,
self-opinionated men to do mischief--would render useless the word of
God--would take away the _chief reasons_ for reading it--would feed
pride--would promote self-importance--and be a source of endless
contention.--With what important airs would the pretender to
immediate inspiration come forth to mankind, and demand, as a tyrant
over their consciences, implicit obedience!

6thly. If persons have this _immediate inspiration_ and miraculous
teachings of the holy Ghost, they could not be tried by the written
word of God. They would be above it--might add to it--and take from
it, at will. They might set it wholly aside. The consequence would be
the scriptures never could be completed. But we know they are
completed. How do we know this? Where is the text which tells us
this? How do we know but that there may be more _revelations_ from
God, by dreams--visions--impressions extraordinary upon the mind--by
immediate inspiration?--We have clear, full, and undeniable proof, in
these remarkable words at the end of scripture. _For I testify unto
every man that heareth the words of the prophesy of this book, if any
man shall add unto these things, God shall add unto him the plagues
that are written in this book. And if any man shall take away from
the words of the prophesy of this book, God shall take away his part
out of the book of life, and out of the holy city, and from the
things which are written in this book. He who testifieth these
things, saith surely, I come quickly. Amen, even so come Lord Jesus._
Here is a plain, proof, that no person since the Canon of scripture
was closed, is inspired to reveal to us, or to tell us, by the
spirit's infallible teachings, the will of God. No person therefore
has been _inspired immediately_ since the Apostolic age. We may not
add to, or take from the _revealed will_ of God. But if any be
inspired immediately, or speak as the holy Ghost moves them--if what
they deliver, under such supposed inspiration be immediately handed
in to them, both matter and words, as in the case of the Apostles,
they may of right add to, or take from the standing revelation of
God's will. And we are as much obliged to hear them, as to hear Moses
and the prophets, Christ and the Apostles.

7thly. The scripture declares to us, it is a SUFFICIENT rule of
itself, in all matters of belief and practice. While I plead the
intire sufficiency of scripture, I am pleading its honours--I am
pleading a most important protestant doctrine against all human
additions, supplements, traditions and commandments. It has then
every doctrine--every truth--every duty--every promise--every
hope--every threatening--every motive--every call which can be
needful, or useful to furnish for all good works on earth and
happiness in heaven. It has whatever is requisite either for the
edification of the saint--the conviction and conversion of the
sinner, the benefit of man and glory of God in the way of
instruction, direction, exhortation, or command. There is no
superfluity or defect in its ordinances, its laws, its prospects, its
invitations, its warnings, its offers, and consolations. If it should
please the Supreme Being to give us a Revelation at all of his mind
and will, and of our duty and obligations; he would give, a full
one--a proper one containing nothing redundant,--a sufficient one
lacking nothing--one that would, all things taken into view, the
state of the world, the nature of man, and his own divine nature, be
the best which could be given. We may foolishly object and say it
contains too much, or too little--is vague and indefinite in its
statement of doctrines--is not worded with legal precision--is too
full of narrative, or too sparing. But we are not competent judges
when a divine revelation is just as it should be. We must rest
satisfied that God is always guided by infinite wisdom, knowledge,
and goodness. It was at his mere sovereign pleasure, whether to
vouchsafe a revelation of his will to man, or to leave him to the
sole guidance of reason in matters of Religion, and to the fatal
effects of his Apostacy. But when he determined upon granting him
one, he was bound by his eternal attributes, wisdom, knowledge and
goodness to grant one clear, full, and sufficient: to be an
infallible guide--to be above all others--and to be always regarded,
as the only standard of truth and duty. Would we, then, know who, and
what God is--who and what his son, our Saviour is, what our duty is,
what the nature of religion is, or any part of it--what doctrines are
to be admitted, what the divine ordinances are, we are to consult and
hearken to this infallible guide. All controversies are to be decided
by it. All schemes of religion to be examined by it. All our
consciences to be regulated by it. All our hopes as Christians, all
our views and inward exercises--all impressions that may, from time
to time, be made upon our minds are to be tried by it.--That it is a
sufficient and perfect rule--the PRIMARY rule by which all spirits,
or supposed light are to be tried is plain from the following
passages. _The law of the Lord is perfect converting the soul: the
testimony of the Lord is sure making wise the simple: the statutes of
the Lord are right rejoicing the heart: the commandments of the Lord
is pure enlightening the eyes: the fear of the Lord is clean enduring
forever; the judgments of the Lord are true and righteous altogether.
More to be desired are they than gold, yea, than much fine gold:
sweeter also than honey or the honey-comb.--Thy word is a lamp unto
my feet, and a light unto my path.--O how love I thy law, it is my
meditation all the day.--How shall a young man cleanse his ways, by
taking heed thereunto according to thy word.--If they hear not Moses
and the prophets, neither will they be persuaded though one should
rise from the dead.--The words that I speak to you, they are life and
spirit.--Lord to whom should we go for thou hast the words of eternal
life?--And that from a Child thou hast known the holy scriptures,
which are able to make thee wise unto salvation through faith in
Jesus Christ.--All scripture is given by inspiration of God and is
profitable for doctrine, for reproof, for correction, for instruction
in righteousness: that the man of God may be perfect, thoroughly
furnished unto all good works._--Is it possible for language more
fully to declare that the scripture is intirely sufficient for our
direction in the way to happiness, or our only infallible guide? That
they are so, is likewise evident from their being represented as a
_treasure,_ as _precious,_ as _sweet,_ as _light,_ and _glory,_ and
the HOLY scriptures, and from our being commanded not to make it of
none effect by our traditions, and not to add so much as one word to
it, or to take one word from it, in the affecting passage cited,
under the last argument. Now if the word of God, as we usually term
the scriptures, be such a full, sufficient, and perfect guide in
things of Religion, in faith and practice, in doctrine and duty, then
it will follow that since the canon of scripture was closed, no one
man, body of men or person on earth has been _divinely inspired_ as
the Apostles were immediately, or favoured with the miraculous
teachings of the holy Ghost. If we have a full and complete standing
Revelation, there can be no need of any miraculous teachings, or
immediate inspiration. If we have a guide above the word of God, it
must be because that is an imperfect and defective rule. There cannot
be two perfect guides, scripture and spirit. One or the other must be
superior; be the primary and only infallible guide. They cannot be
both equal in authority. If, then, any have the inspiration of the
holy Ghost, or only speak as they are moved and impelled or driven
thereto, the word of God is made of none effect, is wholly set aside,
and is to be understood and interpreted by that spirit. There is then
no immediate inspiration of the holy Ghost in this age of
Christianity.

8thly. The last argument which will now be mentioned to prove that no
person or body of men since the scripture was completed by the
Apostle John, in his Apocalypse ever had the immediate inspiration or
_infallible_ leadings and guidings of the holy Ghost is that we are
commanded to try the spirits whether they be of God or not, and from
the directions given to Ministers of Christ, to study, meditate, and
read, and the frequent descriptions of their qualifications to
minister in holy things. We are expressly commanded to try the
spirits whether they be of God or not. _Beloved, believe not every
spirit; but try the spirits whether they be of God, because many
false prophets are gone out into the world._ We are here forbidden to
believe every pretence to an immediate call from God, as a true
Gospel-Teacher. For there are _false_ prophets. We are not to admit
or wish success to every pretender to the honourable work of a Gospel
Minister. Why, _because many false prophets are gone out into the
world._ Their object is to deceive and lead people from the truth. By
their fruits we are to know them. We, as Christians, are to try them
and their doctrines. What rule of trial is given us? There must be an
_infallible_ one. The very command to try them, necessarily implies
that we have a rule, by which to do it, a true, an _infallible_ rule.
We have so: and that is the written word of God. It will be readily
acknowledged by all, it is presumed, that _false_ Teachers and
_false_ prophets have always been in the world, to perplex and
disquiet the minds of God's people, and to sow discord among
brethren. And certainly there is no rule by which to try, detect, and
discard such, but the written word. Here we must hold. Here we must
build, or we are gone. We have no certain guide WITHIN us to direct
us in the trial of the spirits.----Further, Gospel-ministers are
commanded to study--to read--to pray--to be wholly devoted to
study--to hold fast to the form of sound words--to oppose error--to
be workmen that need not to be ashamed, rightly dividing the word of
truth--to give a portion to all in due season:--their qualifications
likewise are largely described--they are required to make full proof
of their Ministry--to take heed to themselves and their doctrine,
that they may as instruments, save themselves and them that hear
them. But if they have the miraculous teachings, light, guidance, and
immediate inspiration of the holy Ghost, how absurd would all this
be! how useless! It would be folly in the extreme.----The conclusion
of the whole is that no man, no sect, no Communion of Christians, no
body of men, no person male or female, have now, or ever had, since
the canon of Scripture was closed, or ever will have to the end of
the world, the IMMEDIATE INSPIRATION, or miraculous teachings,
leadings, and guidance of the holy Ghost, as the Apostles had.
Consequently all pretenders to this, are either DECEIVERS or
DECEIVED.--It will be sufficient to add here, that in the various
ages of the Church, some have risen up with pretences to immediate
inspiration, and have unhappily diffused abroad fanaticism and
delusion.--It would be easy to mention many instances of a striking
nature. But this would swell this discourse to too great a size.
Every one who will be at the pains, or has leisure to consult any
good ecclesiastical history, will see for himself the follies, the
errors, and the blasphemies of such pretenders. While we remark this,
we cannot but lament the evil done to the cause of Christianity by
them. As a gratification of spiritual pride, man is prone to avow
that there subsists between him and the invisible world, a peculiar
intimacy, that extraordinary CELESTIAL communications are made to
him. The ignorant, being fond of what is marvellous, or has the air
of being extraordinary, embrace the wild notions broached by
pretenders to inspiration, and heedlessly follow them; admire
them;--and resort to them, contrary to all reason--and to the tender
entreaties of the wise and reflecting. Time has always disproved such
claims to miraculous teachings. And the delusions, excited by them,
die away. Happy is it for man, that this is the case.----

In the Roman catholic Church, there has been often, among some of its
orders, on particular occasions, where interest was greatly
concerned, high pretence to miraculous powers. And the common people,
in the Roman catholic countries being extremely ignorant, have fully
believed in the existence of such powers. But when their pretended
miracles have been closely inspected, and critically examined, they
have uniformly been discovered to be mere cheat, and imposture. The
_man of sin_ is to be known by lying wonders. The pretence of
miraculous powers is a mark of Antichrist. Many of the Romish writers
describe with much pomp of language the number and greatness of their
miracles. St. Paul speaking of Antichrist, says, _Even him whose
coming is after the working of Satan, with all power, and signs, and
lying wonders, and with all deceivableness of unrighteousness._ Lying
wonders--fictitious miracles characterise the superstition of the
Romish Church.

The immediate inspiration of the holy Ghost ceased, when the canon of
scripture was closed. But it is generally believed that the _power_
of working miracles was continued some longer, and gradually was
withheld, till at length, in the age, or age but one next to the
Apostles, it was wholly withdrawn from the Church, as unnecessary. It
is the general opinion that the age of miracles ended next, or next
but one after the Apostolic age. It is impossible however from
ecclesiastical history, to determine precisely the very point of
time, when the power of working signs and wonders ceased. But from
the arguments above alledged, it seems that _divine inspiration_
ended when the scripture was compleated. I make a distinction between
_divine immediate inspiration,_ and the other extraordinary gifts of
the holy Ghost. And such a distinction, it is apprehended, is founded
in reason. It might be necessary that the one should be continued
longer than the other. The general opinion is well expressed by a
justly celebrated ecclesiastical historian, who refers to several
learned authors, as witnesses. "It is easier," says he, "to conceive
than to express, how much, the miraculous powers, and extraordinary
gifts, which were displayed in the ministry of the first heralds of
the Gospel, contributed to enlarge the bounds of the Church. These
gifts, however, which were given for wise and important reasons,
began gradually to diminish in proportion, as the reasons ceased, for
which they were conferred. And accordingly when almost all nations
were enlightened with the truth, and the number of christian Churches
increased daily in all places, then the miraculous gift of tongues
began gradually to decrease. It appears, at the same time, from
unexceptionable testimonies, that the other extraordinary gifts, with
which the omnipotence and wisdom of the Most High had so richly
endowed the rising Church, were in several places continued, during
this," the age next after the Apostles. And perhaps we may, upon
sufficient testimony, believe that miraculous powers were not wholly
withdrawn from the Church till, in the third Century, though it was
seldom, indeed, that any were enabled to perform miracles, in this
age.--With respect to the _miraculous Cross,_ as it is called, which
the Emperor Constantine solemnly declared he had seen in the air,
about noon, I cannot believe that God, interposed by such a
stupendous miracle to establish the wavering Faith of the Emperor.--I
join in opinion with those who consider this famous Cross as a vision
presented to the Emperor in a dream, with the remarkable inscription,
_hac vice,_ that is, _in this Conquer._----

The second thing proposed, was to invalidate the objections which may
be made on this subject.--There is but one thing which can be said to
favour the idea that Christians and Christian Ministers are endowed,
in the ordinary ages of the Gospel, with divine inspiration, and the
immediate miraculous teachings of the holy Ghost, and that is, these
are often mentioned in the word of God. Pretenders to _immediate
inspiration_ and a _heavenly call,_ in an extraordinary manner, as
the Apostles and first heralds of the Gospel had, keep themselves in
countenance, and deceive themselves by applying all the promises,
which were peculiar to _these,_ to themselves. They are, we know,
many texts of scripture which speak of a _miraculous faith_--of
direct inspiration--and of other extraordinary _spiritual gifts._
These we contend, and for the reasons and arguments adduced and
illustrated in this discourse, were peculiar to the Apostles, and
Christians in the Apostolic, and next ages.--When Jesus Christ, first
opened his Gospel kingdom, he endowed his disciples with the power of
working miracles. _As ye go,_ says he, _preach, saying the kingdom of
heaven is at hand--heal the sick--cleanse the lepers--raise the
dead--cast out devils--freely ye have received, freely give._--But in
process of time these miraculous powers, as it would be natural to
expect, considering what human nature is, and always has been, were
grossly perverted to mercenary and selfish purposes. Simon the
sorcerer wanted to purchase them with money, in the Apostle's day,
that he might aggrandize himself, and make _gain._ And in about an
age after this, they were actually made merchandise of, if credit may
be given to the most respectable witnesses.--Christ told his inspired
Apostles that they had no need of study--that the holy Ghost, by its
movings on their souls, would impart to them what they should
deliver, or preach, and especially when arraigned before civil
magistrates. _But when they,_ continues the Redeemer, _shall deliver
you up, take no thought, how or what ye shall speak, for it shall be
given to you, in that very hour, what ye shall speak. For it is not
ye that speak, but the spirit of your father which speaketh in
you._--Again, _But when they shall lead you, and deliver you up, take
no thought before hand what ye shall speak; neither do ye
premeditate: but whatsoever shall be given you in that hour, that
speak ye: for it is not ye that speak, but the holy Ghost._ This
promise hath no reference, not even the remotest, to Ministers of the
Gospel, in the ordinary ages of Christianity, but was spoken
immediately to the _special_ disciples or Apostles of our Lord. To
them therefore it belongs, and to no others. They were, on particular
occasions, immediately supplied from the holy Ghost, both with words
and thoughts. They therefore were forbidden to take thought before
hand, or to study, and premeditate. Premeditation or study was
altogether unnecessary for them. The spirit of God immediately gave
them the matter to be spoken, and the language in which it was to be
spoken. For ministers of the blessed Jesus, or private Christians to
take this promise to themselves in the ordinary ages of the Gospel is
an awful perversion of scripture--is presumption--is meddling with
that, to which they have no right. The great reasons why they are not
_thus inspired,_ or why they have no interest in this promise, have
been largely considered in this discourse: and, I trust, made clear
to all, who have eyes to see, or ears to hear.--

A miraculous faith is spoken of, in these two following passages.
_And the Lord said, if ye had faith as a grain of mustard seed, ye
might say unto this sycamine tree, be thou plucked up by the root,
and be thou planted in the midst of the sea; and it should obey
you.--And though,_ says Apostle Paul, _I have all faith, so that I
could remove mountains._ This kind of faith was peculiar to the
Apostles, and Christians in the first ages. A faith of miracles is
totally different from a saving Gospel-faith. If we could make them
one and the same, we confound two things which are wholly different,
contradict the scripture, and shew our own ignorance. If we would
rightly understand, and not pervert scripture to our own destruction,
as many do, we must look at the occasion, connexion, the persons of
whom, or to whom the words are spoken, or the promise made. The root
of almost all delusions, and pretences to immediate inspiration, or
miraculous teachings and gifts is, persons now apply to themselves,
what was only true of, or applicable to the Apostles, and primitive
Christians; or Christians in the age of the Apostles. This
misapplication of scripture has been a fruitful source of error and
mischief in religion.----

Having removed the objections which might occur on this subject, I
shall add a caution or two, which all ought to remember.----

1stly. And we ought always to beware of taking scripture contrary to
its intention, and making it speak any thing we please; and never
confound the _sanctifying grace,_ with the _extraordinary gifts_ and
_miraculous powers_ of the holy Ghost. The _graces_ of the spirit,
and the _gifts_ of the spirit are altogether different--there were
the _gifts_ in the Apostolic days, where there were not the _graces,_
or a holy heart and holy life. And in the ordinary ages of the
Gospel, where there are no _spiritual_ and _holy_ tempers of heart.
Gifts are highly to be valued--are not to lift up the possessor of
them with spiritual pride; but are imparted for the good of the
Church. But the _best gifts_ are far short of the least spark of
_sanctifying grace._

2dly. Be cautioned about your notions of a Gospel-Minister, and his
qualifications. He is not qualified for the office and duty or work,
by _any miraculous gifts_ or _immediate inspiration._ None can
pretend to this except from ignorance--or pride--or self-conceit--or
delusion.

3dly. Stand in horror at the bare idea of any one pretending to any
guide in religion superior to the word of God; or laying claim to
miraculous gifts and inspiration.--Bid him who pretend this, to prove
his pretence by the necessary arguments--ACTUALLY WORKING
MIRACLES:--or retire in haste from him as a deluded man, or base
impostor----_And then if any man shall say to you lo! here is Christ:
or lo! he is there; believe him not.--For false Christs, and false
prophets shall rise, and shall show signs and wonders to seduce if it
were possible even the elect._

A very brief improvement will conclude the discourse.----

Hence learn the duty of trying the spirits. _Beloved, believe not
every spirit: but try the spirits whether they are of God; because
many false prophets are gone out into the world._ What friendly
advice is this! How absolutely necessary! Try them. Try all who
pretend to come with a new religion--a new faith--a new order, who
profess to be _immediately inspired of God._ Such there have been in
all ages. To the law and Testimony: here is your rule--a certain
rule--an infallible rule--a rule which can never change. Be always
armed against imposture. Again----Learn hence the danger of
enthusiasm or impulses, visions and impressions on the mind of an
extraordinary kind. We are all liable to be deceived by them. Many
have been to their ruin. We may be. There is something strange
something unaccountable in human nature that falls in with what
claims to come from the God of all grace, as a special communication,
or direction. No man can tell what fanaticism, or a heated
imagination, or an erroneous conscience will do. We may all be given
up to believe a lie--strong delusion may be sent upon us. We may be
amazingly confident in error. Fanaticism may be called a kind of
religious delirium. While then you are under advantages to form your
religious sentiments, be anxious to do it, on the subject now
discussed--and the Christian system in general.----May the good
spirit of God lead us into THE TRUTH as it is in Jesus. Amen.


FOOTNOTES

 [1] When I use the words fanaticism and enthusiasm in this or
     any of these discourses--I do not mean to have implied in
     the most distant manner any censure or dislike of the warm
     and rational fervours of Piety, or deep and serious
     engagedness about the all important concerns of Religion.
     This is sometimes the implication. When it is; a real
     injury is done to the cause of God and truth.--On this
     point, I am much pleased with the following remark of
     Archbishop SECKER, Vol. 1. Sermon x. page 228. "It is an
     extensively mischievous practice, when men join in loose
     harangues against enthusiasm and superstition, without
     putting in due cautions to distinguish them from the most
     rational feelings of love and marks of respect to our
     Maker, Redeemer, and sanctifier which Christianity hath
     enjoined."



DISCOURSE XIX.

----------

Sinless perfection unattainable in this Life.

1 JOHN i. 8.

_If we say that we have no sin, we deceive ourselves, and the truth
is not in us._

The great foundation-principles of the Christian Religion are so
plain in themselves, that it would be natural to conclude, that none
who admit its reality, could be found who should be able either to
controvert or deny them. For the principles of Christian doctrine,
which are really necessary to salvation, are not only few in number,
but most clearly revealed, and repeatedly urged. To these the Apostle
refers when he says.--_For when for the time ye ought to be teachers,
ye have need that one teach you again which be the first principles
of the Oracles of God. These first principles of the Oracles of God_
are the truths, which are obviously essential to the very existence
of all Religion. There are, according to the Apostle, what may be
termed with strict propriety _the first principles_ of the Oracles of
God. These may be easily comprehended by all, who pay any due
attention to the important subject of Religion.--Every art indeed or
science has, and must of necessity have what may be pertinently
termed _first principles,_ on which all the rest are built, and from
which they flow. These must be clearly understood, before we can
arrive at any considerable degree of excellence. No where is this
more eminently the case, than in the science of Religion, the most
valuable and interesting of all the subjects, to which mankind ever
paid their attention, or which they were ever called, in duty, to
examine. But on no subject, however, through the depravation of the
moral powers of the soul, are they so liable to fall into pernicious
errors. Such, it is conceived, is the notion that a _sinless
perfection_ is _attainable_ in the present state of being.

The words now read, and selected for present meditation, most
expressly declare that no one since THE FALL ever reached, or can in
this life reach such a state, in which he can with truth say, that he
commits no sin in thought, word, or deed. _If we say that we have no
sin, we deceive ourselves and the truth is not in us. To say that we
have no sin,_ is to say that we do not offend in heart or conduct
against God or his law; against the Saviour of the world or his
Gospel; against our duty to our neighbour or ourselves. _To say that
we have no sin,_ is to say that we are entirely free from any remains
of corrupt nature, any evil passion or propensity, and totally pure
as the angels of God in heaven, according to the measure of our
rational powers and faculties.--Now if we say this, _we deceive
ourselves and the truth is not in us._ Being puffed up with spiritual
pride we are deluded by our own vain imaginations, _and the truth is
not in us._ We are ignorant of the true doctrines of the Gospel. We
are building up ourselves with a hope, which will mock and disappoint
us, in the end; and when Eternity shall open upon us, we shall find
we were far off indeed from sinless perfection.

The Apostle, in the foregoing verses, having said that _God is
light,_ that is, a perfectly holy and happy Being, assures us that we
cannot have fellowship with him, if _we walk in darkness_;--and that
in order to have communion with God, and an interest in the
all-cleansing blood of Jesus Christ, we must _walk in the light,_ the
light of truth and duty. _This then is the message which we have
heard of him, and declare unto you, that God is light, and in him is
no darkness at all. If we say that we have fellowship with him and
walk in darkness, we lie and do not the truth. But if we walk in the
light, as he is in the light, we have fellowship one with another,
and the blood of Jesus Christ, his son, cleanseth us from all sin._
But lest this expression, _cleanseth us from all sin,_ should be
perverted, he adds, _if we say we have no sin, we deceive ourselves,
and the truth is not in us._ The blood of Jesus Christ cleanseth us
from all sin, as it wholly expiates or washes away the guilt of sin.
The good man is justified from all sin, but he is sanctified but in
part.--The completeness of our justified state, as Christians, is
urged in the next verse. _If we confess our sins, he is faithful and
just to forgive us our sins, and to cleanse us from all
unrighteousness._ But lest this phrase, _cleansing us from all
unrighteousness,_ should be misunderstood or misapplied, he
immediately subjoins, you are not to conceive that you, when freely
and fully pardoned, have no remaining sin in your hearts: _If we say
that we have not sinned, we make him a liar, and his word is not in
us. His word is not in us._ We know nothing of divine truth as we
ought to know.----

After thus introducing and opening the words--what is proposed

I. Is to prove from scripture, reason, and experience that sinless
perfection is not attainable in this world.----And----

II. Then, some objections will be obviated.

I. The first thing intended is to offer the arguments from scripture,
reason, and experience, to prove that sinless perfection is not
attainable in this life.----

We should naturally conclude that no person, in his right mind, could
believe that he himself or others were perfect, wholly free from all
remains of sin, if there were any just views of the strictness of the
divine law entertained. But there have been found some, in the
various ages of the Church, who have professed to have arrived at the
state of such exalted goodness as to be as perfect and pure,
according to their natural capacities, as the angels of God in
heaven.--But most full and express is the word of God in declaring,
that there is no such thing as perfection in grace in this world. The
passages of divine truth, which declare this, are so plain, that it
is astonishing that any one, who hath a real belief in the divinity
of the scriptures, should ever be able to persuade himself, that
sinless perfection is among the attainments of Christians in this
world.--

The text, we conceive, is so express as to be incapable of being
construed by the ingenuity of man, or the arts of sophistry, to
another meaning. A talent at perverting scripture, which some possess
and delight to exercise, frequently surprises us with its efforts;
and that is misapplied and distorted, which we should suppose
impossible to be misapplied. _If we say we have no sin, we deceive
ourselves, and the truth is not in us._ To say or believe we have no
sin, or have attained to a state of perfection in Grace, is to impose
upon and delude ourselves:--And that in a very high degree. _We
deceive ourselves._ And not only so, _but the truth is not in us._ We
do not speak _the truth,_ or believe _the truth,_ or know _the
truth._ We misapprehend the nature of Christ's spiritual Religion,
and its plainest and most important doctrines.--Again, _if we say we
have not sinned, we make him a liar, and his word is not in us._ Than
this no language can be more strong or peremptory. If we say we have
not sinned for any given time, or never have sinned, we are justly
chargeable with imputing to the God of truth a falsehood, and his
word is not in us--we are destitute of a right knowledge of his law,
perfections, word, and will. If _any person say_ he hath not sinned,
suppose for one day, week, or month, he _makes God a liar, and his_
divine _word is not in him._--The Apostle James perfectly agrees with
the beloved disciple on this subject. He remarks thus: _For in many
things WE ALL offend--WE OFFEND ALL._ If this be so, no mere man
since the fall, now is, has been, or will be sinlessly holy in this
life. No man can be found who doth not offend in many things. No one
but daily doth break the divine law in thought, word, and deed. If
any one can be produced, who does not offend _in many things,_ then
the Apostle James does not speak true. His words are; _in many things
we offend all._ To offend is to do wrong. All then do wrong in many
things. St. Paul likewise is most express and full in declaring that
there is no sinless perfection on earth. His words are, _for we know
in part, and we prophesy in part. But when that which is perfect is
come, then that which is in part shall be done away.--But now we see
through a glass darkly; but then face to face, now I know in part;
but then shall I know even as also I am known._ Here we are told the
present state is an imperfect state, and that the future in heaven is
a perfect state, perfect in knowledge, in holiness, in all that is
excellent. The Apostle carefully distinguishes the present and future
state of the good man. On earth his knowledge is low, small, and
defective; in heaven it will be full, glorious, and perfect.

In the old Testament the same doctrine is explicitly revealed. Both
the old and new-Testament speak one and the same doctrine, and both
rest on the same divine authority. Eccle. vii. 20. _For there is not
a just man upon earth that doeth good and sinneth not._ Not one man
on earth is there, who is perfect in goodness. No person is shielded
with the armour of Virtue, as never to transgress any moral rule. No
one perfect in piety and morality can be produced or ever
could.--_For,_ 2 Chron. vi. 36, _there is no man which sinneth not._
How full and positive are these words! Sinless holiness, then, is
never found on the earth, in a mere man, since the original defection
from God. It is a plant which grows not in these climates of sin,
sorrow, and pain, disappointments, and burdens. It is only found in
the peaceful regions of heaven. _I have seen an end,_ says David, _of
all perfection, but thy commandment is exceeding broad._--Job says,
that our barely attempting to justify ourselves, and only professing
to be _perfect_ is a full proof of our perverseness, and sinful pride
and ignorance. _If I justify myself, my own mouth shall condemn me:
If I say I am perfect, it shall also prove me perverse._--Thus full
is the word of God in declaring that sinless perfection is
unattainable in this life.

2dly. We argue that sinless perfection is unattainable in this life,
from the purity, spirituality, and extent of the divine law. Suppose
any man, in his high ideas of himself, would pervert and misconstrue
all the plain and direct scriptures now cited to prove that sinless
holiness is not among the attainments of the most eminently pious and
virtuous characters, still if he had any just knowledge of the divine
law, of its strictness--of its demands, and of its spirituality, he
could not so far deceive himself as to say, he commits, or has no
sin. The law of God is holy, just, and good. It is exceedingly broad
or strict. It is, like its glorious author, transcendently excellent.
It reaches to the inmost recesses of the soul, to all the thoughts,
wishes, intentions, purposes, and motions of the heart, as well as to
the outward actions of the life. It allows of no evil desire,
propensity, or irregular wish or action. It requires all holiness in
all kinds and degrees; and expressed in all proper ways to God;--to
man;--to self. It requires perfect love to God:--perfect benevolence
to man:--and to all beings of a moral nature. And this love is to be
acted out, in all its proper ways, in exact measure, proportion, and
perfection. It calls upon us to be as perfect in our measure as our
FATHER who is in heaven is perfect. _Be ye therefore perfect even as
your Father which is in heaven is perfect._

The law of God cannot but be perfect, and demand of us perfection;
full and entire conformity to it, in heart, in word, in deed.----Can
any one pretend to have this perfection? No person can pretend to
have, who hath any just sense either of himself, or of the pure
nature and strictness of the divine law. He who says that he conforms
_perfectly_ to this law, in heart, speech, and behaviour, must be
considered as ignorant of the very nature and strictness of the
divine law, and of what _perfect_ conformity to it means.

3dly. The nature of God and his glorious attributes, prove to a
demonstration the folly and presumption of any professions of, or
pretences to, a perfect conformity to his will, and moral glories.
Sinless holiness is being entirely, fully, and perfectly conformed to
the divine will and moral character of God. It is having no wrong
ideas of him--his law--character--attributes--word--glories--and
ways: no wrong ideas of Jesus or the Gospel: or any of its
duties--precepts--calls--offers--doctrines--and ordinances. And in
addition to all this; having a full belief of, and perfect conformity
in heart and life to THEM ALL. For example, as high, and exalted, and
reverential thoughts of God, of his majesty and glory, as we ought to
have: as much love to, fear and reverence of, trust in, and
dependence on God as we ought to have:--as much love to the Redeemer,
reliance on his atonement, and gratitude for his grace, as we ought
to have. But, my brethren, who alas! has a deep sense enough of so
much as one duty--one moral obligation, one attribute of the
Deity--either his wisdom, power, omnipresence, holiness, mercy, or
grace, much more of all!--He who says he is perfect, or hath a full,
complete and perfect conformity to God, to his glorious moral
character--to his will: to his son, his Gospel, in heart, in life, in
word, and in thought, is impious and profane, is presumptuous, and
ignorant of the very nature of duty and the divine character.----

4thly. Again, the extreme deceitfulness of the human heart, and
difficulty of knowing it fully, prove that sinless conformity to the
law of God is not among the attainments of Christians in this life.
If it be true that the heart is deceitful above all things and
desperately wicked, it will follow that no mere man doth perfectly
obey the law of God in this life, but daily doth break it in thought,
word, and deed. _But,_ says the prophet Jeremiah, _the heart is
deceitful above all things and desperately wicked, who can know it? I
the Lord search the heart, I try the reins, even to give to every man
according to his way, and according to the fruit of his
doing._--Under a sense of the difficulty and impossibility of fully
knowing all our secret sins: David cries out, _who can understand his
errors, cleanse thou me from secret faults._ Does any one perfectly
understand all his errors:--all his secret faults:--all the
deceitfulness and desperate wickedness of his own heart? If so, the
word of God is not true. What vanity, what presumption, what
spiritual pride, and ignorance to pretend to know all the windings,
and turnings, and deep iniquity of the human heart--and all one's own
most hidden sins; and to be perfectly free from all evil in heart, in
life, in conduct and passions! Who dare say he has fully explored the
deep mysteries of iniquity--the plague of his own heart?--And that he
has as great a sense of the evil of sin, as he ought to have?----

5thly. A further argument to prove that sinless perfection is
unattainable in this life, is that it would render null and void,
some of the duties and exercises, in which the essence of piety and
godliness consists. He who is perfect, must say, if self-consistent,
that he knows all duty, every duty, the whole extent of duty in all
conditions, in all circumstances whatever. He must also fully know
all doctrines, all divine ordinances: that he has, a full and perfect
sense of every moral, social, relative, and religious tie; and lives
up completely and perfectly to them all. With him is no defect, not
even the smallest, in piety or morality. There is no omission of
duty. There is no want of fervour and sincerity. There is no
deficiency in faith, in repentance, in Godly sorrow for sin, in hope,
in Charity, in meekness, in humility, in benevolence, in alms, in
justice. There is no corner of the heart but what is completely
purged of all deceit, malice, envy and hypocrisy.--We may
add,--further, if we have no sin, we need no pardon, no repentance,
no Saviour to wash away present guilt, no prayer to God to keep us at
present from Satan's devices. If we have no sin in thought, word, and
deed, we can have no mourning over sin at present, and need not seek
for renewed forgiveness. But our blessed Master has taught us to
pray--_forgive us our debts, as we forgive our debtors._ But if we
have no sin, we have no _debts_ to be forgiven. The perfectly
righteous need no repentance. They may be sorry that they were once
sinners, but not that they are now vile and unworthy. _But the
sacrifices of God are a broken and contrite heart; a broken and a
contrite spirit, O God thou wilt not despise._ If we have no sin, we
can offer no such sacrifices. The man who is sinlessly holy may say,
"I was once a sinner, but I am not a sinner now. I could once say God
be merciful to me a sinner; but now I can say, God be thanked, I am
not as other men are, I have no sin." What impiety, what insufferable
spiritual pride in this language! And before any one can feel thus,
he must be destitute of all humility, self-abasement, and just sense
of God, and of himself.----

6thly. A pretence to sinless perfection is contrary to the experience
of saints recorded in scripture. The faith of assurance is attainable
in this life. But this is a very different thing from perfection in
grace. The good man in the exercise of grace is afraid of being
deceived, of mistaking the nature of religion. He sees so much
remaining sin, so much depravity, want of more ardent love to God, so
many failings in duty, that he wonders how God can pardon him. He
feels that he is the chief of sinners, unworthy even to stand before
God, and that his holiest duties need to be sprinkled afresh with the
all-atoning blood of Jesus, and that he deserves to perish in his
sins unpitied. He feels his own unworthiness of eternal life.----The
more grace any one has, the more he wishes it to be increased. He
hungers and thirsts after righteousness more and more. From day to
day, he sees more and more of his sins, their number, their several
aggravations, and the extent of the divine law. He never thinks that
he hath done enough for God and religion, or can do enough, or now
does enough. He rejoices, if he may be honoured, though it be only as
the smallest means, of advancing the cause of God in the world, even
at the risk of his own reputation, or the scoffs of impiety. He knows
that he is bound to love God with all his heart, with all his
strength, with all his soul; and his neighbour as himself; and to be
wholly conformed to the divine will, and duty: to worship God with
all the ardor, purity, and sincerity of which his nature is capable.

So far from having attained perfection, those who have the most grace
and the deepest experience of religion, have innumerable sins daily
to confess, many failings and deficiencies of duty, cold and dead
frames, and much remaining corruption over which to mourn, and of
which to repent. And the more holy any are, the more humble will they
be, the more sensible of their sins, of their hypocrisy, their want
of faith, of love, of hope, and of every grace; and of course the
more ready will they be to cry out as St. Paul did, _O wretched man
that I am who shall deliver me from this body of death!_ So eminent a
Christian as St. Paul was, utterly discarded the notion of sinless
holiness being among his attainments. And it is a common opinion that
this remarkable man had made higher advances in holiness, and really
felt more of the power of Religion than any one that ever lived, or
was ever received to heaven from this Apostate world. He says, _Not
as though I had already attained, either were already perfect: but I
follow after, if that I may apprehend, that for which I also am
apprehended: but this one thing I do, forgetting the things that are
behind, and reaching forth toward those things that are before. I
press towards the mark for the prize of the high calling of God in
Christ Jesus._ If so holy a man and distinguished an Apostle, if the
best Christian that ever was, peremptorily assert that he hath not
reached to perfection, though it were the mark which he had set
before him, what presumption in any to pretend to surpass him, and to
have attained it! He says of himself, what indeed is true of all good
men. _For we know that the law is spiritual, but I am carnal sold
under sin. For that which I do, I allow not: for what I would, that I
do not; but what I hate that do I. I find then a law that when I
would do good, evil is present with me. O wretched man that I am, who
shall deliver me from the body of this death!_ Here is remaining sin
in St. Paul. There is, with respect to him no such thing as entire
freedom from it. He mourns over it. He cries out in bitterness to be
freed from it. There was a time, indeed, when he thought he was
perfect, but that was in his ignorant pharisaical state.
_Circumcised,_ says he, _the eighth day, of the stock of Israel, of
the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law
a pharisee. Concerning zeal, persecuting the Church; touching the
righteousness of the law, blameless._ But after he was converted to
christianity, he saw and bewailed his imperfections and remaining
sin. When he thought he was _perfect,_ he was a poor deluded,
self-boasting, and self-righteous Pharisee.--In the pharisee who went
up to the temple to pray, we have an instance of a man who thought
himself _perfect._ But our Lord thought very differently of him. He
was a singular instance of self-righteous spirit. _Two men went up
into the temple to pray: the one a pharisee and the other a
publican.--The pharisee stood and prayed thus with himself, God I
thank thee, that I am not as other men are, extortioners, unjust,
adulterers, or even as this publican. I fast twice in the week, I
give tythes of all that I possess. And the publican stood afar off,
and would not so much as lift up his eyes to heaven, but smote upon
his breast, saying God be merciful to me a sinner._ Here was a man
boasting of his perfection: and another who saw, felt, and confessed
his sinfulness. _God be merciful to me a sinner._ Persons of the most
knowledge, longest standing and deepest experience in Religion, are
the farthest from supposing that they are perfect.----

To all these arguments to disprove the doctrine of the attainableness
of sinless perfection in this life, it may be proper to add all THE
PROTESTANT PUBLIC CONFESSIONS OF FAITH, wholly disavow the idea. It
would be tedious to mention them all.--As a specimen, we appeal to
the shorter catechism of the Assembly of Divines at Westminster
convened, to draw up a concise CONFESSION OF FAITH. In answer to this
question "is any man able in this life, perfectly to keep the
commandments of God?"--They judiciously and scripturally reply: "no
mere man since the fall is able perfectly to keep the commandments of
God, but daily doth break them in thought, word, and deed."--I shall
close this branch of the subject with the words of Mr. Mason.

"It is very extraordinary," says he, "that this sinless perfection is
pretended to by persons among whom we should least of all expect to
find it; persons of low, narrow, contracted minds; who discover very
little of the genuine spirit of the Gospel, humility, meekness, and
charity; and then seem never once to suspect themselves capable of
any such thing as spiritual pride, false zeal, and
heart-delusion.--But these pretences to sinless holiness carry in
them so much ignorance, rashness, presumption, and secret pride that
they contradict themselves, and evidently demonstrate the falsehood
of what they assert; unless it can be proved, that there is nothing
sinful in those forementioned principles and dispositions, from
whence they evidently spring.--So that he who says _he has no sin,_
not only maketh God, but maketh himself _a liar._ And such a palpable
extravagance as this, must needs throw a great discredit and strong
suspicion upon any that espouse it."

II. The second thing proposed, was to remove some objections or
cavils, which have been raised on this subject.--The objector does
not fail to remind us that the scripture often speaks of, or mentions
the words, _Perfect_ and _Perfection._ In reply we grant it, and
remark that it uses them in three senses; or that there are three
sorts of perfection--_absolute, indefective,_ and _relative_ or
moral. The _first_ is particular to God, the _second_ to angels and
saints in heaven, and the _third_ is possessed by good men on
earth.--How unfounded all claims to the _second_ sort of perfection,
that is, sinless holiness, are, we have largely considered. The
_third_ or last kind of perfection, usually termed _relative_ or
_moral,_ is a gracious sincerity. And this is all the perfection
attainable in this present world. The faith of assurance is the
highest attainment of christians on earth. And but FEW comparatively
arrive at this. How happy those who have! To attain this, every
exertion should be made.--In the last sense of the word _perfect_ or
_perfection,_ good men in scripture are said to be _perfect_: that
is, sincere upright men, free from hypocrisy. Thus Job and others are
called _perfect men.--Mark the perfect man, and behold the upright,
for the end of that man is peace._ Here the _perfect_ man is the
upright man. _That the man of God,_ says the Apostle, may be
_perfect_; not sinlessly holy, but furnished to all duty.--All may
know very easily that the word _perfect,_ when applied to pious
believers or righteous men, is used for gracious
sincerity.--Scripture must expound itself; it is its own best
expositor.----

2dly. But says the objector, the Apostle John, declares, _that he
that is born of God, cannot sin, for the seed of God remaineth in
him._ The meaning of this evidently is, that those who are born of
God, do not, and cannot sin and live as others do _allowedly,
habitually_ and with _such strength of heart._ On the other hand,
they mourn over sin, hate it, and lament all remains of it in
themselves and others.

3dly. The pleader for sinless holiness in this life, quotes Rom.
vi. 7. _For he that is dead, is freed from sin._ What St. Paul means,
he himself tells us in verse 14--_for sin shall not have dominion
over you._ If then we will permit the Apostle to be his own
interpreter, we cannot mistake his meaning. Verse 12. He says, _let
not sin REIGN in your mortal bodies, that ye should obey it, in the
lusts thereof._ Here he most plainly informs us that by being freed
from sin, he means freedom from its _reigning_ power, and from its
guilt. Every true believer is freed from its _reigning_ power, and
its _condemning guilt._ For there is no condemnation to them that are
in Christ Jesus. The believer is justified and accepted of God on
account of the Mediator's righteousness, and shall never come into
condemnation. He receives the son of God as his only Saviour, his
teaching prophet, atoning priest, and ruling king. Being sanctified
by the power of divine grace he gives himself up to the duties of a
holy life. Trusting for pardon to the merits of his Redeemer, he
imitates him in all his imitable perfections.--There is, upon the
whole no plea for the attainableness of sinless perfection _in this
life, either from scripture_ or experience, which has any solid
foundation.

We shall now make some improvement of this important subject.--And
_the first remark_ is that every thing, in the word of God, and in
the frame of nature, conspire to show us that this is a state of
trial and probation, and was never designed, in divine wisdom, to be
a state of perfection and retribution. Perfection and unsinning
obedience do not seem to comport with a state of probation or trial.
A probationary state always presupposes, and is introductory to a
retribution state. Every thing around us indicates an imperfect and
fallen condition. All the calls, warnings, invitations, counsels,
exhortations, promises of assisting grace--and even the Gospel-plan
of life and peace itself, clearly demonstrate that this is not a
state of unsinning obedience. Imperfection, in legible characters, is
written on all human beings, on all the works and ways of man; on
every duty and virtue. The eye sees nothing perfect around
us.--Sorrow, pain, losses, distress--and groans are the lot of man.
These denote imperfections of virtue--declare guilt, or moral
evil.----Jesus of Nazareth alone, the author of our salvation was
without sin. He was holy, harmless, undefiled. His Goodness was
immaculate. His obedience was indefective. By him sinless holiness
was exhibited. For any to pretend to perfection in goodness, is in
this respect, to claim equality with him.--Again--

2ndly. We observe, for the improvement of the subject, that though
sinless holiness be not attainable in this life, yet all, without
exception, ought to make it the mark, at which they should aim. The
question is not, whether the divine law require of man complete or
perfect conformity to its precepts in heart and life. This we
believe. The divine law cannot abate in its demands, or be less
strict. It changes not.--The question is not, whether it be wrong in
us, to fall short of duty in any one instance or respect. This is
allowed. All defect in moral goodness is criminal, or involves blame.
Neither is the question, whether all men should aim at sinless
holiness or seek for it. But whether any attain to it, in this life?
We contend that none do. We have offered our reasons. We trust they
will satisfy all impartial enquirers after truth.

But we are not to sit down easy in our religious pursuits, or content
ourselves with low measures of grace, or be remiss and negligent,
because sinless perfection is unattainable, because this is an
imperfect world, or because all have failings, infirmities and a
mixture of sin in every duty. This would be an awful abuse, and
horrible perversion of the doctrine: would bespeak a very depraved
mind.--On the other hand, this subject, and all the word of God teach
us to press forward in our Christian course, as those who run in a
race: to strive to excel in piety, in every grace, and every moral
duty, as those who are engaged in a warfare:--to have constantly in
our eyes the example of the Redeemer, and the end of our faith, the
glorious prize to be at last enjoyed. _We are to forget the things
that are behind,_ and reach forth toward those that are before: to
rest in no attainments, which we may think we have already reached,
either in piety or morality, either in love to God or man, either
christian graces or moral Virtues.--We are to go on from strength to
strength--from one degree of grace to another--from step to step in
the way of righteousness.--We are to give all diligence to make our
Calling and Election sure: to be found of God in peace at last. We
are to add to our faith, virtue; to virtue, knowledge; to knowledge,
temperance; to temperance, patience; to patience, brotherly kindness;
and to brotherly kindness, Charity.--We are to increase in all
spiritual wisdom, in all christian knowledge and experience,
cultivating, in a strict and careful attendance on all the means of
grace, public worship and holy ordinances, a higher and higher sense
of divine things--of God--of Christ--of the Gospel--of the worth of
the soul--of the glory of heaven--of the evil of sin--of the extent
of the law--and riches of divine grace, till we all come in the unity
of the faith and of the knowledge of God, unto a perfect man, unto
the measure of the stature of the fulness of Christ, which will be at
death.--In fine, our warmest prayers, our most vigorous endeavours,
our highest aim, should be, that we may have a more lively faith--a
more deep repentance--a more animated zeal, a more pious frame of
heart, and exemplary life.--Amen.



DISCOURSE XX.

----------

The Apostle's caution to all Christians--_be not carried about with
divers and strange doctrines,_ or the danger of instability, and
pernicious tendency of error.

HEBREWS xiii. 9.

_Be not carried about with divers and strange doctrines._

One very good proof of the truth and divinity of the scriptures is
their laying before us, the proneness of men to imbibe, on the great
subject of religion and morals, pernicious principles and dangerous
delusions. A more melancholy view of the vices and corruption of
human nature can hardly be exhibited, than the avidity with which it
admits, and the obstinacy with which it defends errors, when once
received. Hence we so often find our Saviour, who perfectly knew what
was in man, cautioning his followers against false doctrines and
false teachers. In this, as well as in all other respects, the
example of their Lord and Master is imitated by the Apostles, who
were inspired and commissioned by him. In almost every _Letter_ of
theirs to the Churches, gathered and formed by them, are inserted
seasonable and solemn cautions against the pernicious influence of
errors and dangerous heresies. They likewise direct Christians, in a
Church-capacity, which indeed was very necessary, in what manner to
treat them. _A man that is an heretic after the first and second
admonition reject._ An _heretic_ is one who imbibes principles
totally inconsistent with, and subversive of, the very foundation of
the Gospel, and causes divisions and schisms in the body of
Christ--the Church. Such an one is to be solemnly admonished by the
Church of his destructive principles, and unchristian and divisive
practices, a _first_ and _second_ time. And if all the lenient and
Christian methods to reclaim him, be ineffectual, and he continue
obstinate in his false principles, and endeavours to introduce
divisions and strife into the church, after due pains and patience,
he is to be rejected from the communion of the faithful.--The Apostle
to the christians at Rome, directs them in a Church-capacity to
_mark_ and _avoid_ persons who embrace doctrines different from his;
and who _thereby_ cause divisions. He is very fervent and
affectionate in his address. _Now I beseech you Brethren, mark them
which cause divisions and offences contrary to the doctrine ye have
learned; and avoid them. For they that are such, serve not our Lord
Jesus Christ, but their own belly, SELFISH VIEWS and INTEREST, and by
good words and fair speeches, deceive the hearts of the simple._ They
delude the weak and uninformed. Well instructed Christians are seldom
led away from sound doctrine. Unstable persons are easily seduced. So
are the ignorant who have never improved their opportunities and
advantages to furnish their minds with just views of the great and
essential doctrines of the Christian Religion. Designing men who
_cause divisions and offences_ contrary to the doctrine of Christ,
always carry on their purposes, with _good words_ and _fair
speeches,_ much subtlety and art, under the disguise of friendship,
and great zeal for a more pure religion. They have on _sheep's
clothing,_ though inwardly they are _ravening wolves._

Titus, Bishop of the Island of Crete, is directed how to convince
opposers to the true religion: _holding fast the faithful word, as he
hath been taught,_ that is, the true Minister of Christ, _that he may
be able by SOUND DOCTRINE both to exhort and convince gainsayers._
Sound doctrine, or the great and important truths of the Gospel, are
the way to convince and reclaim gainsayers, or the erroneous. _Sound
doctrine_ is then knowable, what may be learned with much ease from
the holy scriptures.--The Christians in the Churches of Galatia are
told, that error and false doctrines have a strange kind of influence
on the mind, like fascination. And that false prophets or pretended
Teachers have almost the power of magic, or sorcery to _bewitch_
people.--_O foolish Galatians, who hath_ BEWITCHED _you that you
should not obey the truth, before whose eyes Jesus Christ hath been
evidently set forth and crucified among you._ They had the very best
means of instruction in the principles of the Gospel. St. Paul was
their preacher. He was surpassed by none of his brethren, in zeal or
eminence of abilities. After all, _false Teachers_ seduced some of
these professed Christians of the Churches of Galatia from the faith
and order of the Gospel. He supposed there was something like magical
incantation and witchcraft in their seduction. _O foolish Galatians
who hath bewitched you._--Whoever, in the course of human events, has
been an observing spectator of the rise and progress of any gross
delusions or great errors in Religion, will not think the Apostle too
strong in his language.--Certainly, then, most needful is the caution
of the text, _be not carried about with divers and strange doctrines._

What is proposed, in dependence on divine help, in the sequel, is to
explain this caution, or to show the danger of instability, and
pernicious tendency of error.--And then by way of improvement point
out that conduct which becomes Christians, when gross errors and
unhappy divisions spring up among them.

The principle design of the present discourse is to explain the
caution, of the Apostle, in these words, _be not carried about with
divers and strange doctrines,_ or to shew the danger of instability
in religion, and pernicious tendency of error.

_The divers and strange doctrines,_ which the Apostle had in view, in
the caution which he gives in the text, no doubt were various false
and hurtful errors, which were spread among the Churches gathered and
planted by the Apostles, through the insinuations and plausible arts
of the Judaizing Teachers. Many of these, half Jews and half
Christians, arose, and infested the Churches with the poison of their
false notions. Their object in general was to form a coalition
between Christianity and Judaism; to have the law of Moses and Gospel
of Christ so blended as to form one complex religion. The Jewish
converts to Christianity were extremely unwilling to relinquish their
own rites and ceremonies. Long was it before they could admit the
idea that their legal rites and sacrifices were merely typical; and
of course, were to be wholly abolished, when the Antitype was come.
When the substance was come, the shadows were to flee away. The
Judaizing teachers strenuously maintained, that the observance of the
Mosaic ritual was necessary to salvation. They held that obedience to
the law of Moses, as well as faith in Christ, was requisite to our
justification before God. These _false teachers_ had greatly
corrupted the Gospel. Many were deluded by them. And _various
strange_ doctrines or notions about meats and drinks were adopted.
And the Jewish converts to Christianity were tossed to and fro with
them: Were _carried about,_ or led away with them. The Apostle
therefore writes to all the converts from Judaism to Christianity to
beware of all notions, which were contrary to the great and essential
doctrines of the Gospel, to the _first principles_ of the Oracles of
God. _Be not carried about with divers and strange doctrines._ He
wished to have them STABLE and FIRM in their principles: never to
listen to the various strange notions, which any should attempt to
diffuse among them. _The divers and strange doctrines_ against which
the Apostle would have Christians be on their guard, are then all
false notions and corrupt principles of Religion: all tenets and
opinions however various, or surprisingly absurd they may be, which
shall arise in the Church, in any age. The _strange doctrines_ were
principles contrary to what he taught and preached--contrary to the
true doctrines of Christ. He calls them _strange_ because unknown to
the Gospel, not contained in the word of God, and not preached by
him. And they were _strange_ too because contrary to the obvious
dictates of reason. All unreasonable and absurd tenets in religion,
may then fitly be termed _strange._ And they are _divers_; many and
various. We are then to beware of all the various false principles
broached among the several denominations of Christians. Such, at
different times, spring up among the respective Communions of
Christians. Some ages or periods are more noted for the rise and
diffusion of errors and delusions than others. But error, in a
greater or less degree, has infected every age, and part of the
Christian world. Sometimes, indeed, the pure and strict principles of
the Gospel will long obtain among a people. They will have
uninterrupted tranquility. The great head of the church shall
remarkably smile upon them. The God of Zion shall long bless them. No
tempest rages. No clouds overshadow the sky. The truth is professed,
and is ably defended. Men of shining talents, and whose zeal for
purity of doctrines and worship is equal to their talents are raised
up, in happy succession, to oppose error, and to plead the cause of
Zion; who are as polished shafts in the quiver of God; and who are
honoured as eminent instruments of promoting the truth.--A few years
may produce, in the same place or Country, a melancholy reverse.
Truth may be greatly opposed. Errors of a very alarming nature may
suddenly arise. Zion may be clothed in sackcloth, and be bathed in
tears. Public worship may be deserted. Divine ordinances may be
denied or disregarded. The Saviour may be disowned, and the interests
of morality be languishing. False prophets then come forward;
betrayers of the truth are found to multiply where there was the
least ground to fear. Error is most widely and extensively diffused
by corrupt writings and corrupt men, under the venerable name of
_preachers_ of the Gospel, who travel into different and distant
parts, with the zeal of pilgrims, and with an engagedness, which if
employed in the promotion of truth and pure religion, would work
happy effects. An uncommon ardor usually accompanies men, who broach
novel tenets, and set out with an intention to disseminate them
extensively. Pride and party views aid that ardor. An unwillingness
to sink into contempt, and an ambition to keep themselves in
countenance produce wonderful exertions. The man, who undertakes to
spread errors and delusions feels that his reputation is concerned in
his success; every proselyte adds strength:--every advance gives
courage. And it is a remark well-founded, that we seldom find
fanatics in religion, and the propagators of false principles
deficient either in impudence or ardor. Men who have thrown off the
strict and pure doctrines, in which they have been educated, or which
they have for many years professed, and have denied all religion, or
adopted erroneous and false principles, commonly become obstinate and
stubborn, self-confident and censorious. Rarely is it known that such
are ever reclaimed. They go on waxing worse and worse, till life
close, and eternity open upon them. How needful therefore the
caution, _Be not carried about with divers and strange doctrines!_
How unhappy to be unstable, in the things of God! How mischievous is
the tendency of error! _The double minded man is unstable in all his
ways._ The character of _Reuben_ is _unstable as water, thou shalt
not excel._ Instability will effectually prevent our arriving at any
degree of excellence, in any praise-worthy pursuit. If unstable, we
can make no proficiency in useful knowledge, or arrive at any high
degree of moral Virtue, or religious attainments. Man suffers more by
being unstable in his ways than can be easily computed, or than
almost any one is aware of. The more important and interesting the
things, in which we are engaged, or to which we propose to pay our
attention, the more fatal is instability. To be always changing from
one thing to another, is the way never to accomplish any thing, at
least, to any good purpose. When we consider instability as it
respects Religion, the danger of it can hardly be expressed or
conceived. He who is unstable in the things of the world is sure to
be, in the event, despised; and to sink into wretchedness.
Misfortunes and disgrace will attend him. He cannot pass his days
with comfort. He must content himself, whatever may be his ambition,
with being an unimportant character, and being of little service to
the great community of men, unless by being a warning to all with
whom he may converse of the ill effects of instability.

But he who is unstable in the things of God, can enjoy no comfort or
arrive at any excellence. _It is a good thing that the heart be
established with grace._ Happy is the person who is established, in
the principles of grace, and in gracious and holy exercises! _To be
carried about with divers and strange doctrines_ is the way to have
no just and true notions of the doctrines of Christ, to lose the
advantages of the Gospel, to be instrumental of giving to others
false notions of religion, or prejudices against it, and to be in
danger of missing of final happiness ourselves. The Apostle had very
great anxiety lest Christians, the professed converts to
Christianity, should be led away from the truth by subtle deceivers.
_That we,_ says he, to the Ephesians, _henceforth be no more
Children, tossed to and fro, and carried about with every wind of
doctrine, by the sleight of man, and cunning craftiness whereby they
lie in wait to deceive._ Children are easily persuaded to change
their minds--to adopt new, and lay aside former opinions, without any
careful examination, or sufficient reasons. So, many people, who
indeed are but Children in knowledge, are tossed to and fro, and
carried about with every wind of doctrine. And there are always to be
found a plenty of wrong-principled men, who lie in wait to deceive.
The Apostle speaks of their insidious arts, and plausible ways of
deception in terms remarkably strong: by the _sleight of men_ and
_cunning craftiness whereby thy lie in wait to deceive._--As there
are _true,_ so there are _false,_ and as there are _sound,_ so there
are _unsound_ or corrupt doctrines. And as we are most diligently to
seek and love the one, so we are most cautiously to shun the other.
And this is of the greatest importance to us all; and of equal
importance to all. All are liable to fall from the truth, or to
misapprehend it. There is no moment the Christian can say, "I am free
from the danger of falling into error; such error as shall offend
God, grieve his people, cause divisions, interrupt the peace of the
Church, and wound my own Conscience." Error is pleasing to the
depraved heart of man. Divine truth is unwelcome. Others, great and
learned men, after high professions have apostatised--have renounced
the right ways of the Lord. "I may, in the holy and righteous
Providence of God," should the Christian say, "be left to fall into
error and delusion." _Let him that thinketh he standeth take heed
lest he fall._ The tendency of false principles in Religion is
extremely pernicious. All error indeed hath an unhappy effect on the
human mind.[1]----

1. The pernicious tendency of error appears from the influence, which
all principles, whether true or false, have on the life and conduct
of mankind. That truth has great power and influence upon the human
mind, will hardly be denied. Mighty is its force. The powerful
influence of divine truth in purifying the affections of the heart,
and reforming the life is necessarily implied in these words:
_Sanctify them by thy truth, thy word is truth._ These are the words
of our Redeemer himself. And they certainly teach us, that
Gospel-truths, or the pure and heavenly doctrines of his religion
have a tendency to correct the prejudices, to enlighten the minds, to
impress the hearts, and to purify the affections of people. If the
happy effects of true doctrines, and the true principles of the
Gospel were not great--why are they to be preached--why is there so
much said about holding fast the form of sound words--of being sound
in the faith--of sound doctrines,--of contending earnestly for the
faith once delivered to the saints--of abiding in the doctrine of
Christ? On the other hand, if the effect of error be not exceedingly
pernicious, why should we be so frequently, and solemnly warned
against false teachers--false doctrines--false Christs--against
making shipwreck of faith and a good Conscience--and against the
danger of all delusion? Some affect to believe in the harmlessness of
error; and that all opinions and speculations in religion are of
little or no consequence. But if error be harmless--I think it will
follow that truth is useless. But did not Jesus of Nazareth, come
from God on purpose to reveal the truth?----

2ndly. All errors or false principles, respecting religion and
morals, lead to evil practices. The greater the error, the greater
will be its ill-effect. Small errors, relating to mere circumstances
of religion, to names and forms, rites and ceremonies, have a
proportionately small influence in producing wrong practice, or
corrupting the morals of men. Many speculations, and erroneous
opinions are of so inconsiderable a nature, though they have caused
much altercation and divisions among professing Christians, as to be
totally unworthy of notice. And Christians ought to be ashamed that
they ever contended about them. They are not of sufficient
consequence in themselves to excite warrantably any alarm in that
mind, which has the tenderest and most affectionate regards for truth
and religion. There are meats and drinks, indifferent things, in
which the kingdom of God does not consist. We need never dispute
about these. From those who hold to them, our Charity ought not, in
the smallest degree, to be withdrawn. We may have all the ardor of
brotherly love towards, and Christian Communion, with, them.--Other
errors, again, are of a most alarming nature, and affect the very
substance and vitals of Religion. They undermine the foundation, and
take away all the beauty and glory of the Gospel. Such the Apostle
Peter stiles _damnable heresies._ 2 Pet. ii. 1. _But there were false
prophets also among the people, even as there shall be false Teachers
among you, who privily shall bring in damnable heresies, even denying
the Lord that bought them, and bring upon themselves swift
destruction._ These are errors which are essential--which, pursued in
all their natural and necessary consequences, destroy all the
foundations of Religion. Errors of this kind have the worst effect on
practice. We must strictly guard against them, and do all in our
power, in all scripture-ways, to prevent their rise or progress. We
must retire from such as hold them. And we cannot, with a safe
conscience, wish them _God speed. Whosoever transgresseth, and
abideth not in the doctrine of Christ, hath not God: he that abideth
in the doctrine of Christ, he hath both the father and the son. If
there come any unto you, and bring not this doctrine, receive him not
into your house, neither bid him God speed. For he that biddeth him
God speed is partaker of his evil deeds._--

Our practice is more or less influenced by all our religious tenets.
Wrong belief leads to wrong conduct. Error in doctrine, invariably
and universally, affects the conduct in proportion to its magnitude.
To illustrate this, in a few plain instances which cannot be
controverted--permit me to ask,--Suppose I imbibe the erroneous
opinion that prayer to the God of all grace is not required of man,
and is wholly insignificant, will not this lead me to lay aside the
practice of it, in all its forms, altogether?--Again, suppose I
adopt, as one article of my Creed, that there are no divine
Sacramental ordinances in the spiritual religion of Jesus Christ--or
stated prayer--or Sabbath-day--or the means of grace are of no use,
will not this cause me to disesteem them; and, then, to neglect them
in my life entirely?--or further, suppose I receive, as a right
opinion in morals, the lawfulness of self-murder, and the lawfulness
of violating the truth, when it may be inconvenient for me to adhere
strictly to its laws, will any man believe that I shall not, as
emergencies arise, act out these corrupt principles? Innumerable
other instances, might with equal pertinency, be adduced. These are
only adduced as a specimen to prove, beyond all contradiction, that
all errors have either a greater or less influence on the conduct of
men.

3dly. False principles in religion excite and nourish evil tempers of
heart. Doctrines which are contrary to the Gospel, and are not
according to godliness have an influence on the heart, as well as
life. They corrupt the mind. Nay, they pollute and vitiate it. They
create evil desires and vile affections, envy, prejudice, wrath, evil
speaking, censoriousness, bitterness. They destroy the sweet and
benevolent exercises, in which our happiness consists. As heavenly
truths, the pure doctrines of Christianity, sweeten and purify the
heart, and make men meek, kind, tender-hearted--benevolent, and
friendly to man, so false principles or wrong religious tenets,
excite evil affections, and poison the soul with malice and impurity.
By their fruits on the heart, as well as conduct are we to know
doctrines, as well as Teachers. _Beware of false prophets which come
to you in sheep's clothing, but inwardly are ravening wolves. Ye
shall know them by their fruits. Do men gather grapes of thorns or
figs of thistles? Even so every good tree bringeth forth good fruit:
but a corrupt tree bringeth forth evil fruit. A good tree cannot
bring forth evil fruit: neither can a corrupt tree bring forth good
fruit. Every tree that bringeth not forth good fruit is hewn down and
cast into the fire. Therefore by their fruits ye shall know
them._--Characters and doctrines are to be known by their _fruits._
False doctrines always tend to corrupt the heart.

4thly. False doctrines or errors have a pernicious influence upon the
morals of society at large, even upon the manners of those people,
where they rise up and prevail, though they do not imbibe them. Loose
and unimproving discourse flows from wrong and loose principles. Such
discourse falls in with the evil propensities of the natural heart,
is listened to with eagerness, and retained as an amusement even by
persons who detest the principles. _Evil communications corrupt good
manners._ They always had, and always will have this effect. The
_tongue_ which speaks evil of Virtue and the pure doctrines of the
Gospel, and which advocates the cause of vice, is doing untold
mischief to society and the public morals.--Much more extensive is
the mischief produced by the _pen,_ which is employed to recommend,
to colour over, and spread Vice and error, infidelity and immorality.
Happy for society, happy for the world, would it have been if the
learned had never devoted genius, science, and talents to the cause
of Vice! But error as well as truth, Vice as well as Virtue will have
advocates to plead in their defence. And where, either by
wrong-principled men, or erroneous writings, errors are spread, the
people are corrupted in their morals. All false principles, more or
less, injure society, where they obtain and have an ill-effect upon
the manners of such as are spectators of them, or reside in the midst
of them. This is the natural tendency of errors, in doctrine and
practice. And this effect will take place, unless individuals, or the
people at large, have such an abhorrence of them, as shall be an
effectual antidote.

When errors arise and spread, the Christian may, and ought to be
grieved, but he ought not to despond; or distrust the love and
kindness of God to his true people and the true Religion. Especially
ought he not to mingle resentment with his concern for the cause of
truth, _For the wrath of man worketh not the righteousness of God._
For wise and holy ends, error is permitted to spring up, and prevail.
But it can go no farther than a wise and Sovereign God sees meet. He
can say to it, hitherto shall thy proud waves come and no farther.
And he will stay it, in such a manner, and such ways, and at such
times, as seem best to him. We may rest in these words of our
Saviour, _Every plant which our heavenly Father hath not planted,
shall be rooted up._ It was a wise advice of a learned man,
Gamaliel--_If this work and counsel be not of God, it will come to
nought._ Error and delusion must at last die away. But truth shall
obtain an eternal victory.----

Having finished what was proposed, it only remains to improve what
hath been offered, for your direction and assistance in practice.--

And _first_--We should examine all our principles by the word of God.
The true principles of religion are to be taken thence. And they are,
in their great foundation, easily to be learned. All men of common
capacity may know them, if they will be honest and upright in their
search. The reason, why there have been so many divisions and errors,
or false doctrines, is because men have left the holy scriptures, and
gleaned strange doctrines, from other sources. The word of God must
be our supreme and only standard. If we make any thing a rule above
it, we wholly depart from it, and get our religion from another
source. And respecting the true principles of religion, I venture to
say, all real Christians, of whatever denomination, are perfectly
agreed in them--in the absolutely essential doctrines, I mean, and
are much more agreed in every thing material, than they themselves
either clearly apprehend, or are willing to confess.

_Secondly,_ let us feel the need of continually watching, lest we go
off from the pure principles of the Gospel. We see others, in one age
and another, and in one place and another, renouncing the right ways
of the Lord--denying the great doctrines and ordinances of Christ.
And we behold men changing their principles after long professed, for
errors and delusion.--Let us ever be upon our guard against the
danger of going off from the doctrine of Christ. _Be not carried
about with divers and strange doctrines._--

_Thirdly,_ if we have imbibed errors, let us hence be persuaded to
lose no time in recovering ourselves from the snare. Others, after
having adopted great errors, have seen their folly--have mourned over
their obstinacy, stubbornness, and prejudices:--have recanted:--and
returned to the truth. Let us, if we have been carried away with
divers and strange doctrines--HASTEN to relinquish them, and recover
ourselves from them, before it be too late. Soon our days on earth
will be ended, and it will be too late to rectify any mistakes.--

_Fourthly_--Let us add constant humble prayer for divine grace to
keep us from backsliding--from instability--from all delusion--and
false doctrines. Odious is the character of the _backslider._ The
unstable man cannot excel. Fervently--constantly, should we look to
the God of all wisdom and grace to keep us from dishonouring him, and
the truth, by backsliding, and error;--that he would be pleased to
open our eyes to see the truth, and our ears to hear it:--that he
would confirm us in goodness:--establish us in the faith:--and hope
of the Gospel, that we may not only be stedfast and unmoveable, but
abound more and more in the work of the Lord--be perfect in every
good word and work--and thus be kept by the power of God through
faith unto salvation.


FOOTNOTES:

 [1] The pernicious tendency of ERROR, especially in religion,
     is described by a writer of some eminence in the literary
     world--in the following allegorical representation, which I
     shall take the liberty to insert here for the reader's
     benefit, in a note. The allegory is that _the demon of
     error_ undertook to conduct a traveller over _the Ocean of
     doubts into the land of confidence,_ and was by a magic
     power called forth from the earth by the _genius of
     probability._--Not waiting for a reply, he, the _genius of
     probability,_ stamped three times on the ground, and called
     forth the _demon of Error,_ a gloomy fiend of the servants
     of Arimanes. The yawning earth gave up the reluctant
     savage, who seemed unable to bear the light of day. His
     stature was enormous, his colour black and hideous, his
     aspect betrayed a thousand varying passions, and he spread
     forth pinions that were fitted for the most rapid flight.
     The traveller, at first, was shocked at the spectre; but,
     finding him obedient to superior power, he assumed his
     former tranquility.

     "I have called you to duty," (cries the genius to the
     demon,) "to bear on your back a son of mortality, over _the
     Ocean of doubts into the land of confidence._ I expect you
     will perform your commission with punctuality. And as for
     you," (continued the genius, addressing the traveller,)
     "when once I have bound this fillet round your eyes, let no
     voice of persuasion, nor threats, the most terrifying,
     persuade you to unbind it, in order to look round: keep the
     fillet fast; look not at the Ocean below, and you may
     certainly expect to arrive at a region of pleasure."

     Thus saying, and the traveller's eyes being covered, the
     demon muttering curses, raised him on his back, and
     instantly upborne by his strong pinions, directed his
     flight among the clouds. Neither the loudest thunder, nor
     the most angry tempest, could persuade the traveller to
     unbind his eyes. The demon directed his flight downwards,
     and skimmed the surface of the Ocean: a thousand voices,
     some with loud invective, others in the sarcastic tones of
     contempt, vainly endeavoured to persuade him to look round;
     but he still continued to keep his eyes covered, and would,
     in all probability, have arrived at the happy land, had not
     flattery effected what other means could not perform. For
     now he heard himself welcomed on every side to the promised
     land, and an universal shout of joy was sent forth at his
     safe arrival; the wearied traveller desirous of seeing the
     long wished for country at length pulled the fillet from
     his eyes, and ventured to look round him. But he had
     unloosed the band too soon; he was not yet above the half
     way over. The demon was still hovering in the air, and had
     produced those sounds only in order to deceive, was now
     freed from his commission; wherefore, throwing the
     astonished traveller from his back, the unhappy youth fell
     headlong into the subjacent Ocean of doubt, from whence he
     was never after seen to rise.----




DISCOURSE XXI.

----------

The general excellency of the Christian Religion.

1 CORINTHIANS xii. 31.

_But covet earnestly the best gifts; yet show I unto you a more
excellent way._

In the Church of Corinth there was much contention about the various
miraculous gifts of the HOLY SPIRIT, which, in the first ages of
Christianity, were conferred for the general benefit of the common
cause of our Salvation. Without them, small would have been the
success of the Apostles. Their wonderful success depended not upon
the efficacy of human means, but is to be chiefly attributed to these
miraculous gifts. _And they went forth and preached every where, the
Lord working with them, and confirming the word with signs
following._ These gifts, called the baptism of the holy Ghost, were
necessary to rouse the attention of a thoughtless generation, to
satisfy the Jew that the promised Messiah, one greater than Moses,
was come, and that mighty works showed forth themselves in him, to
convince the Gentile that the Idol-Gods of the nations were a vanity
and a lie. They were also necessary to put men of leisure and science
upon a full and free enquiry into the merits and worth of that
Religion, which was introduced to the world and supported by
evidences of so extraordinary a nature.--The persons, as would be
rational to suppose, who possessed these miraculous powers, such as
the gift of tongues--of healing--of prophesy--and discernment of
spirits, were considered in a high and honourable light, in a light
bordering upon veneration. By their own brethren they were greatly
respected, and among their heathen neighbours: of course, would be
viewed as almost divine. Whatever is preternatural calls forth
attention and wonder. The distinction, which these gifts conferred,
became in the Corinthian Church a matter of envy. In this Chapter,
which is closed with our text, the Apostle takes up, and largely
discusses the subject of the miraculous gifts of the spirit. He
allows them to _covet,_ earnestly to desire and seek these gifts, not
as an occasion of boasting and pride, but that thereby they might be
the instruments of more successfully spreading the truth and glory of
the Gospel. But he would have them by no means forget that, excellent
as these gifts were, there was something still more excellent, to
which he would most affectionately recall and fix their
attention:--which far exceeded all external gifts however splendid,
and that was their spirit of Charity or Christian benevolence, which
is the essence of all pure and undefiled Religion. _But covet
earnestly the best gifts: and yet show I unto you a more excellent
way._

_This more excellent way,_ which he above all recommends to them, is
that of Charity, or real holy benevolent affection, and which, in the
next Chapter, he discusses and illustrates, in a manner equally
beautiful and sublime.----Instead of calling the attention of the
audience to the particular excellencies of the divine principle of
holy benevolent affection, Charity, I shall attempt to state at large
the GENERAL EXCELLENCY of the Christian religion. And for this, the
words selected for present meditation, lay a proper foundation.
Charity indeed, as but now mentioned, is _that more excellent way_
intended by the Apostle, and of which he speaks in the following
terms.--_Though I speak with the tongues of men and of angels, and
have not charity, I am become as sounding brass, or a tinkling
Cymbal._ But since Charity which, here doth not mean beneficence to
the poor, but the true love of God and man, or holy benevolent
affection, is the sum and essence of true Christianity, we may
naturally pass to consider the GENERAL EXCELLENCY OF THE CHRISTIAN
RELIGION, or to show, in a number of important respects, how
excellent a way the Gospel is, which it is proposed to do, in the
four following discourses.

To all the real friends of Zion, of rational religion, this must be
of all themes one of the most pleasing. Whoever loves either his
Maker or Redeemer, must feel a satisfaction, greater than words can
describe, to hear the honours of that religion unfolded, which the
supreme Being hath so clearly revealed, which a Saviour died to
establish, and upon which his own hopes of eternal felicity must be
founded.--If any subject, therefore, in the extensive science of
theology, be able to awaken and fix the attention of a congregation,
it must be the one now to be considered. After all that can be said
by me, or even by the most eloquent tongue, or written by the ablest
pen, in praise of that Religion which we enjoy, the one half of its
praises will be still untold. With much propriety may the words of
the Queen of Sheba, expressive of her well-founded admiration, after
she had leisurely surveyed the grandeur and glory of Solomon, and
been an ear-witness of his wisdom, be applied to the subject of the
GENERAL EXCELLENCY OF THE CHRISTIAN RELIGION.--_And she said to the
king, it was a true report that I heard in mine own Land of thy acts
and of thy wisdom; howbeit I believed not the words, until I came,
and mine eyes have seen it; and behold the one half was not told me:
thy wisdom and prosperity exceed the fame which I heard. Happy are
thy men, happy are these thy servants, which stand continually before
thee, and that hear thy wisdom._--Thrice happy are those who know the
excellency of the Christian Religion, not merely from speculation,
but from feeling its temper, and practising its duties.--May divine
grace enable me to speak upon this great subject in such a manner,
that when you have heard its glories, you may be so delighted with
it, as to be resolved in your own minds, that you will never for the
future neglect it, whatever else may be neglected.--I have an
inexpressible solicitude, lest so important a subject should be
debated by the imperfect manner, in which it will be illustrated.--

_In the first place,_ the worth of the Gospel way of life and peace
will deeply impress the mind contrasted with every other Religion.
All the religions which have ever been in the world, from the
beginning to this day, may be divided into _revealed_ and
_unrevealed._ Man will have some kind of Religion. To suppose all the
human race can be brought to absolute scepticism or Atheism, is the
idlest of all chimerical suppositions. Visionary are those
philosophers who believe this possible. While they exert themselves
to bring it to pass, they may be the means of diffusing impiety and
irreligion considerably, and of consequence profaneness and
immorality. They will find some proselytes. For nothing was ever yet
so absurd or self-contradictory, on the subject of religion, but some
have been found foolish enough to embrace and defend it. But in the
end all will be convinced, that the attempt to extirpate all religion
from the Earth, will be like contending with the Elements, or
opposing nature in her great course, and therefore cannot succeed.
The propension towards some kind of religion in the human heart is
strong. There is a natural preparation in our minds for receiving
some impressions of supernatural belief. "Upon these, among ignorant
and uncultivated men, superstition and enthusiasm never fail to graft
themselves. Into what monstrous forms these have shot forth, and what
various mischiefs they have produced to society, is too well known."
Designing men are always ready to take advantage of this popular
weakness, and to direct the superstitious bias of the multitude to
their own ambitious and interested ends. Hence all the impostures
which have been in the world among the various nations, and in
various ages. Hence the imposture of Mahomet--that of Zoroaster among
the antient Persians--of Numa Pompilius at Rome:--and of all the
heathen Oracles. Whoever attends to these, with a candid and critical
mind, will have a proof abundantly clear, and fully satisfactory,
that they could not have a celestial origin, and must be man's
device, mere fraud and delusion. All the particular religions which
have ever been in the world, may be comprehended in these three,
_paganism,_ Judaism inclusive of the patriarchal, and Christianity to
which the Jewish, including the patriarchal, was only introductory.
And we may add Deism, if that may, with any justice, be called a
religion. A fair and large contrast of all these, in their nature,
their tendency, their doctrines, their rites would be an effectual
way to evince the glories of the Christian Theology, as the only TRUE
system; for the Jewish was only typical of, and preparatory to it.
This cannot now be done, for it would interfere with the present
design. I think however if some able and learned pen were employed to
do this, it would be an unspeakable advantage to the Christian Cause,
and lasting benefit to the world.[1]----I now content myself with
only just observing, compared with the ceremonies of the law of
Moses, or all the heathen systems of morality or superstition, the
Christian Religion shines, like the Sun in his meridian splendor,
compared with the borrowed light of the Moon, or faint glimmering of
the Stars. _And the word was made flesh and dwelt among us, and we
beheld his glory as of the only begotten of the father full of grace
and truth. The law came by Moses, but grace and truth by Jesus
Christ._ It is the best religion that ever was, or that will be ever
published to the world. The last dispensation of mercy is it, which
will ever be revealed to a sinful race: and its glory is such as
bespeaks its divine original, in so clear and affecting a light, that
all will be left perfectly inexcusable, if they neglect its calls, or
refuse to comply with its offers. For, it is just such a Religion as
depraved and fallen creatures need. It provides for their relief and
pardon, while at the same time, it secures the honours of the law--of
the Character--and of the Government of God. None who will divest
themselves of prejudices, and in the spirit of candor examine its
nature, can help admiring the grace which it reveals; the duties
which it enjoins, and the comforts which it imparts, not with a
sparing but liberal hand. Such as with patience survey its nature,
will be compelled however reluctant, to acknowledge that it is a
peaceful benevolent system, calculated in the wisest manner to
promote the glory of the Supreme Being, to secure the dignity of his
attributes, and to bring the greatest good to man. Well therefore
might the angelic hosts celebrate the birth of its founder, in the
following beautiful anthem of praise; _Glory to God in the highest,
good will to man, and peace on earth._--How mild its aspect! how
beneficial its tendency!--What is its object, but to wash away our
sins, that they may never rise up to our condemnation in a future
world, to which we are hastening; to establish our peace--and to
secure our felicity?--What is its object, but to make us pious and
holy here, to rescue us from that misery which we deserve, and to
prepare us for, and finally bring us to, an inheritance
incorruptible, undefiled, and that fadeth not away!--

_In the next place,_ The Gospel contains a most excellent system of
doctrines, and prescribes a plain and rational mode of worship. This
is one thing, in which its glory or worth consists. The universal
degeneracy of mankind, their blindness and ignorance of God or their
perverseness of will must convince us, that the light of reason is
not sufficient to bring us to the true knowledge of duty, or just
apprehensions of the divine perfection, or to point out that mode of
worship with which he will be pleased. But the Christian religion
begins, where it ought to begin, by pointing us first of all to the
one true God, existing in a threefold, though to us incomprehensible
manner; and most explicitly prescribes the only right way of
worshipping and serving him. It calls off the mind entirely from all
vain Idols, which are a lie, and all absurd forms, and superstitious
rites. As the belief of one God lies at the foundation of all
religion, so it is altogether fit, and not only altogether fit but
perfectly reasonable that we should first be instructed concerning
his being, his nature, his laws, and his character; and then
concerning that mode of honouring and serving him, which will be
acceptable to him. There is but one God, and one Mediator between God
and man. He that cometh to God, must believe that he is, and that he
is a rewarder of all them that diligently serve him. The history of
all the pagan nations abundantly proves to all who either know much
about it, or have eyes to see, how prone human nature is to go after
Idols and false Gods; and to practise rites of worship, inconsistent,
absurd and superstitious--or to perform in honour of their
Divinities, sacrifices, both extremely cruel, and exceedingly
unnatural. The glory of Christianity, therefore, shines with a bright
lustre, in calling man's attention first of all to the one true
God; and then to the right way of serving him. This also sets its
wisdom, in a most conspicuous point of view. For the world by wisdom
knew not God. Mankind, where they have had no assistance from
Revelation, have had no proper or just ideas of a supreme Being.

The pagan nations of the earth ever have, whatever might be their
civilization or learning, lived in the grossest ignorance of God, and
in the most sottish Idolatry: worshipping, by absurd and impure
rites, many of their Idols. They have paid honours divine to the sun,
moon, and stars:--to birds, beasts, and fishes, nay even to insects
and plants. The wise Greeks and learned Romans are not to be
excepted. The few philosophers among them, who saw and despised the
folly of the vulgar superstition, did not mark out any rational
system of worship. The people at large lived, not only in the vilest
Idolatry, but indulged in the most unnatural and detestable vices,
such as cannot be named, without causing us to blush for the shameful
conduct of human nature.

As the few philosophers, in the antient civilized heathen nations,
who had arrived at the greatest eminence in the knowledge of what is
called natural religion, exhibit to us in the midst of some bright
sayings about the supreme Being, the first cause of all things, many
childish and unworthy notions; so they have also given a poor,
defective system of moral Virtue. It must not be denied, that some
very rational and wise sayings concerning the being and attributes of
the Deity, have come down to us from the antient sages. But none of
them had any uniformly consistent and just apprehensions of him.
Their notions about the first cause of all things, had in them a
strange mixture of truth and error, sense and nonsense. Sometimes in
reading them, we are struck with agreeable surprise, at the justice
of some observation concerning the being of a God, his perfection,
and Providence. But alas! the pleasure is destroyed in a moment by
some most absurd or impious sentiment:--all is confounded with fable
and fiction.--When we turn our eye to their notions of moral Virtue,
and man's real happiness, we find little, if any more satisfaction.
They wrangled continually about the CHIEF GOOD, or true happiness of
man. They differed most widely from each other. And none of them hit
upon the truth.--Their morality, viewed only with a superficial eye,
I grant, looks specious and shining. Some beautiful and just
sentiments are displayed in all the elegance and charms of language.
The man of taste admires the diction. We read, with a kind of
rapture, some of their sentences: the ideas of morality contained in
them are so just, and the stile so pleasing. Many of their moral
sayings indeed are worthy to be imprinted on the memory. But when we
critically and impartially weigh their systems, of moral Virtue, we
find them essentially defective. For they are always built upon wrong
principles. A contracted self-love, or a regard to the external
advantages of society, or a hope to live, in the praises of the
latest posterity, were their highest motives. The rewards of
piety--the honour of God--and the certain belief of a future state
cannot be reckoned at all a part of their religion. Nay, if any
acknowledged the unity of the Godhead, they were reputed Atheists.
And the best of them all pleaded for suicide, and other shocking and
unnatural vices.

For argument's sake, we will admit that our reason, without any help
from a divine revelation, is adequate to teach us the duties of
morality, so far as may be needful to regulate all our conduct in
this world, and to direct all the exercises of our affections aright
as to time. Still something further is essential. When I admit this
sufficiency of reason in regard to moral duty; I do not admit by any
means that it can be proved.--But if it could be proved, still the
wonderful discoveries of the Gospel respecting a Mediator and a world
to come, and many other important points, would be not only most
desirable, but essentially necessary. And therefore, the Gospel is
indeed glorious and excellent. Reason, then, separate from
Revelation, cannot inform us concerning some of the most necessary
and essential things in Religion. It cannot tell us whether any
pardon of sin can be dispensed to us. It cannot inform us, either
what the recompence of Virtue will be, or the punishment of Vice. It
cannot ascertain the degree of goodness which will be remunerated; if
any is to be at all:--or what kinds and degrees of Vice shall be
punished. It cannot point out to us, what sins, of which we have been
guilty, will be forgiven; or whether any will be; of if they will be,
upon what grounds. Neither can it look forward into another state of
being, and tell us the duration in which we shall exist; or in which
Virtue will be remunerated; or in which Vice will be frowned
upon:--or indeed whether there shall be any future state at all; or
whether there will be a future retribution, if a future state. It may
conjecture on these most important and essential subjects. But it can
go no farther than mere conjecture; and as to some of them, hardly so
far. Its light here is so feeble, that it scarcely glimmers. It
cannot therefore relieve us under the pains and anguish of a guilty
conscience. It hath no motives and arguments of weight sufficient to
induce us to break off all our sins by repentance, and our
transgressions by turning unto the Lord. It spreads not before us,
and endless good to engage us to love and fear God, or endless
punishment to deter us from sin.--In the world we often behold vice
prospered, and Virtue depressed. The wicked often flourish, in the
course of human events; and upon them fortune smiles propitiously:
while the worthy and the good experience the bitterness of calamity,
and adversity takes them by her cold hand. In cases of this nature,
reason would utterly fail in administering sufficient succour.--But
Religion composes the mind under all the vicissitudes of human life.
Nay, it opens to us rich consolation.--And one eminent branch of its
excellence is that it instructs us fully, clearly, and plainly as to
just notions of God, of the manner in which he will be worshipped, of
his readiness to forgive us on our repentance and amendment through
an atonement made for sin. It teaches us, also, the nature of this
atonement. It informs us of the nature of true Virtue; the rewards of
it; the punishment of Vice; the continuance of the one and the other;
and the certainty of a life to come.--It opens to us the truth in
distinction from all error; and is, therefore, by way of eminence
sometimes called THE TRUTH. Its author is stiled the true and
faithful witness. And its doctrines are set forth as true and
faithful sayings. It points out the right path, and guards, as much
as is possible against all false principles and delusions, visions
and idle dreams in things of a religious nature. And what is much to
its praise, and no inconsiderable proof of its divinity, it doth not
dwell upon subtle and curious speculations, whose tendency would be
only to embarrass and perplex honest inquirers after truth and
happiness; or at least to amuse the imagination, without mending the
heart, or regulating the morals of men.

With the utmost possible clearness and force of language, it states
what we are by nature, and what we must be by grace:--the manner in
which we must live, and what we are to expect, if we conform
ourselves to its precepts, and exercise its temper, in another world,
as a recompence. It directs us to keep under due discipline all the
turbulent passions and evil propensities of the mind. _They that are
Christ's,_ says the Apostle Paul, _have crucified the flesh with its
lusts and affections._ The same inspired penman thus exhorts us, _Let
us walk honestly as in the day; not in rioting and drunkenness, not
in chambering and wantonness, not in strife and envying. But put on
the Lord Jesus Christ, and make not provision for the flesh, to
fulfill the lusts thereof._

What is worthy of particular notice, the christian Religion has no
pomp and parade. It relates the great truths which we are to believe
and leaves them to have their impression both on the heart and life.
It discovers indeed the most sublime mysteries, doctrines above man
to invent, and consequently above, though not repugnant to
reason.--It informs us of the FALL of man, that tragical event whence
all our woes:--and the method of our recovery:--that the Supreme
Being exists as Father, Son, and holy Ghost, possessed of all
possible perfections, and worthy of all homage:--that he orders and
disposes of the Universe, the natural and moral world, at
pleasure:--that he controuls and directs all things and events:--that
the eternal destiny of every one of the Children of men is in his
sovereign hands:--that purity of heart and piety of life are
essential to salvation:--that incorrigible sinners must be punished
with endless destruction:--that at the end of the world, the dead
will be raised:--the living be changed in a moment, in the twinkling
of an eye:--that a general judgment will be holden:--that all real
goodness will share in a glorious reward:--and that grace divine is
necessary to form and prepare the heart for the eternal enjoyment of
God.

And what is by no means to be omitted, all its doctrines are
consistent. They form one rational connected system. There is no
contradiction, no darkness, nor mysticism resting upon its doctrines,
as they are stated in the sacred Volume, though they have been
differently explained by different denominations. They are in
themselves clear. They are full. They are explicit. No clouds hang
over them. And every lover of this holy religion must deeply regret,
that ever any human mixtures and traditions should be substituted for
the commandments of God. Much more, that these last should be made
null and void, or superseded by those, as the most generous candour
must allow they have by various Communions of Christians.

As to the MODE of worship, and divine ORDINANCES to be attended upon;
they are such as reason fully approbates; they are free from
superstition and enthusiasm. Superstition places all the excellence
of worship in rites and forms, names and ceremonies. It tythes mint,
annise and cummin. It lays great stress on mere bodily observances
which profit little, or in trifles.--Enthusiasm lays claim to
fictitious joys, visionary raptures, to inspiration, and an uncommon
intimacy with the Deity. Now it is the Excellency of the Christian
religion, that it gives no countenance to either of these. It always,
on the contrary, places the essence of all acceptable worship, in the
pure and fervent devotions of the heart, in a rational and
enlightened piety, commanding us statedly to offer homage to God:--to
be fervent in spirit serving the Lord:--and to present all our
prayers to his throne, in the name of our Redeemer, relying on his
complete righteousness, and efficacious intercessions. For he is
_that other angel that came and stood at the Altar, having a golden
Censer, and there was given unto him much incense, that he should
offer it with the prayers of all saints upon the golden Altar._


FOOTNOTES:

 [1] The reader will take notice that I suppose eminent service
     may be done to the Christian Religion, by a fair and candid
     comparison made between it, and the other
     religions--namely, Paganism--Mahomitanism--and the
     philosophic religion of modern Infidels--or rather
     irreligion. This is, in a measure, a new subject. And as
     from the state of our Country the probability is that the
     grand dispute will be, SHALL WE HAVE ANY RELIGION or SHALL
     WE NOT; so it would be a peculiarly SEASONABLE subject. I
     hope some able pen will ere long, undertake the arduous
     task to discuss it.--An elegant pen has beautifully
     contrasted Mahomitanism with the Gospel. But we want
     something further.



DISCOURSE XXII.

----------

The general excellency of the Christian Religion.

1 CORINTHIANS xii. 31.

_But covet earnestly the best gifts; yet show I unto you a more
excellent way._

_The more excellent way_ here spoken of, is that of Charity, by which
we are not to understand a liberal and bountiful disposition, or mere
almsgiving, or a favourable opinion of the good or safe state of
others, which is the general acceptation of the word in common
discourse, and in some writers, but the great principle of love to
God and man, which is the scripture-sense of the word. In a preceding
sermon, on these words, the Congregation were informed, that it was
proposed by divine leave, at some length to consider from them the
GENERAL EXCELLENCY of the Christian Religion: and that it was
presumed the intelligent hearer would immediately perceive, that they
laid a proper foundation for so extensive a design. No subject in
Divinity can be more important in itself, more seasonable in this
day, or more interesting to any audience, than the one before us. For
it is because the beauty and glory of the Christian Religion, in
itself, or compared with all other particular religions which have
been in the world, are not discerned or realized, that any, in their
folly or pride of abilities and philosophy, reject it as unworthy of
credit; or scoff at it as a _cunningly devised fable_; or embrace a
maimed and defective scheme of it. To the same general cause must it
be ascribed, that others are careless and indifferent about complying
with its offers of life and pardon, who daily sit under its
ministrations. Most happy will it be, therefore, if in the progress
of our reasonings and illustrations, an impression may be made on the
mind, of the beauty and worth of that system of Religion, under which
in the course of a wise and Sovereign Providence, it is our favoured
lot to live. If you will carefully and strictly attend, I shall not
despair of effecting so desirable a purpose: for all who have eyes
cleansed of prejudice to see, ears sanctified by a solemn awe of God
to hear, and understandings awakened by the importance of the subject
to perceive, cannot help being struck with the _beauty and_ worth of
the Gospel.--

We have already taken notice of the system of doctrines and mode of
worship which the Gospel contains, as deserving of praise and
admiration, as well as its glory compared with the law of Moses, or
pagan systems of morality and superstition.--

_Thirdly_--We now proceed to consider as a farther evidence of the
excellency of the Christian Religion the duties which it enjoins, and
the motives by which they are enjoined.

One very great branch of the Excellence of Christianity consists in
its containing a most _rational system_ of duties, and enforcing them
by the most _solemn motives._ The doctrines, indeed, the precepts,
the duties, and the ordinances of the Christian religion are such as
bespeak its Excellence, and the justice of its claims to a celestial
origin. We have already gone over with a summary of its doctrines,
and a brief view of its mode of worship. Imperfect indeed was the
enumeration, and very short the view, but sufficient to evince the
Excellence of it, as a divine Religion.--For whatever weight is to be
laid on the external evidences of the Christian Religion, and it is
to be confessed, that great weight is to be laid upon them, and that
they have been happily and beautifully illustrated by some of the
most learned men the world ever saw; still after all, the proof which
administers to the reflecting mind the most entire satisfaction, is
its internal Excellence, its own inherent worth and merit. To the
real believer, who has experienced its divine power, the witness of
God's spirit with his that he is a child of God, is above all other
things, a proof to him of the truth and glory of the Gospel. But this
is merely personal. This is like the _new name, the white stone,_ or
_hidden manna,_ which no man knoweth saving he that receiveth
it.--_To him that overcometh will I give to eat of the hidden manna,
and will give him a white stone, and in the stone a new name written
which no man knoweth save he that receiveth it. He that believeth
hath the witness in himself._ The Gospel-system, then, lays before us
the duties to be performed by us, in the various places and relations
of life, as well as the doctrines to be believed. It tells us what we
are to do, as well as what we are to believe. And that mere belief,
though the most orthodox, separated from the practice of duty, cannot
avail to our acceptance with God.--And it is to the honour of the
Gospel that there is no deficiency in regard to the duties urged upon
us, any more than the doctrines to be received by us, the faith once
delivered to the saints. All we are to do, then, in order to obtain
the divine favour and to inherit eternal life, is most clearly placed
before the mind. The practical part of religion, or the precepts to
which our lives and conversation are to be conformed, is exceedingly
plain. None in justice can urge that, what is necessary, in the
preceptive part of scripture, is beyond their abilities to
comprehend, or that it is not reconcilable to reason. To every eye,
though weak, the great outlines of duty are visible. Who is, or need
be ignorant of what will infallibly ensure his complete and eternal
felicity? If suitable pains be taken, and the necessary helps used,
who doth not or may not understand the main branches of his duty to
God, to the Saviour, to man, and to himself? What is the chief end of
man? can any plead ignorance here? Is it not to love God supremely,
to serve him faithfully, and to be happy forever in the enjoyment of
him?--The sum of all revealed duty is what, in the text, the Apostle
means by that _excellent way,_ which he was about to show unto the
Corinthian Christians, the love of God and man, or Charity. On these
two following commandments, observes the author of it, hangs all
practical Christianity, _thou shalt love the Lord thy God, with all
thine heart, and thy neighbour as thyself._ He who loves his Maker
with all his heart, and his fellow-men as himself; and is careful in
all things to do unto them, as he would that they should do to him,
fulfills his duty, in its main points. And if we comply with the
whole duty of man--attend to all that is required of us, as duty,
respecting God and man, Jesus Christ, and ourselves, we shall be
happy. For our duty and our happiness are indissolubly connected. No
one can be accepted of God, or be blessed, who omits duty knowingly
and habitually. No one can be miserable who conscientiously attends
to the whole of his duty, as revealed to him in the Oracles of truth.
Holiness, then, is our highest interest, and the _Supreme Good._ The
way that leadeth to life, is the way of obedience--of self-denial--of
faith--of hope--of repentance--of humility--of meekness--of
patience--of all moral goodness. And these duties are repeatedly
urged--beautifully illustrated, and plainly commanded. The great
terms of life and peace, of pardon and glory are so clearly revealed
_that he that runs may read. And the Lord answered me, and said,
write the vision and make it plain upon the table, that he may run
that readeth it._ To the great clearness, with which our duty is set
before us, extensive as we acknowledge it to be, may the following
words be applied. _And an high way shall be there, and a way: and it
shall be called the way of holiness; the unclean shall not pass over
it, but it shall be for those: the way-faring men though fools, shall
not err therein._ The path of duty is a straight path. We cannot be
carried away from it, but either through a corrupt inclination or
misinformed judgment. If we sincerely desire to be found accepted of
God, and to do our duty in all things, and faithfully use all the
advantages which we enjoy, to learn our duty in its whole extent, we
shall fail in no material points. Corrupt passions, pride, indolence,
self will, and as the consequence, an erroneous conscience, turn us
aside from the line of duty. Indeed our duty in all its branches is
so explicitly laid before us, that we may be freed from all painful
doubts or distressing perplexity about what we shall do to inherit
eternal life. If we be not voluntarily deficient in proper care to
understand our duty, we may well know what is required of us to do,
as rational and accountable creatures, which will please our Maker
and Preserver, the author and fountain of all goodness:--how he will
be worshipped:--what will fit us in the temper of our hearts for his
presence and kingdom:--and how, while in the world, to walk and
conduct so as to be happy, when our connection with it shall be
dissolved by death. Indeed, to say the truth, our duty to God--our
duty to man--our duty to the Redeemer--and our duty to ourselves are
set before us in the Gospel so plainly, that with good and honest
hearts, we may easily understand it; and so repeatedly, that without
criminal negligence, we cannot fail to understand it. The sum of it,
as but now remarked, is comprised in supreme affection to the author
of the Universe and unfeigned good will to men:--in forgiveness of
injuries--in love to enemies--in beneficence to the poor--in
benevolence to all--in humanity and compassion--in justice and
integrity--in every Christian, moral, social, civil and relative
duty--in repentance and reformation, where we have done amiss, a
fiducial reliance on the great atonement provided by the sufferings
of the Mediator--a conformity to, and imitation of, his example which
is complete and finished--and conformity to the moral character of
God, together with an obediential regard to his preceptive, and
acquiescence in his providential will. Conformity to the divine will
is the sum of our duty.

And what is worthy of particular notice here, is that Christian duty
has but one object in view, the divine glory and human happiness, not
as opposite and distinct, but as inseparably blended. Whether we eat
or drink or whatever we do, we are to do all to the glory of God. Of
him, to him, and through him are all things, to whom should be glory
forever. He made all things, and for his pleasure they are, and they
were made. The universe was spoken into being, and is upheld in being
to manifest the divine glory. It ought therefore to be our highest
end. And the chief design of Christianity is to prepare us for
happiness, in such a way, as shall effectually promote the divine
honour; that is, IN THE WAY OF HOLINESS. All the doctrines which it
enjoins, all the duties which it requires--and all the rites or
sacramental institutions which it would have us celebrate, are, in
their very nature, calculated to accomplish this most amiable and
excellent purpose. In its design consequently it is perfectly
uniform. It doth not hold up, or direct us to aim SUPREMELY at
different and opposite subjects. And the great end which it keeps
uniformly, constantly, and invariably in view, beyond all
controversy, is to prepare us by a state of probation, or by the
exercises of a benevolent heart and the duties of a good life, for
the kingdom of heaven. This is every where professed by Christ and
his Apostles to be the chief end of the Christian life--the crown for
which he is to contend--the goal to which he is to run--and the
harvest which is to recompence him for all his labours. "No such
prize was ever, in any other religion, hung out to mankind; nor any
means, of course, prescribed for the attainment of it."--And how
excellent that system must be, which has in view so glorious an
object, cannot but strike every person of reflection and observation.
Reason must see and acknowledge it. The path of duty is the narrow
way that leadeth unto life. And the only way to advance effectually
the divine glory.

And to enforce duty upon the hearts and consciences of mankind, the
most solemn motives are opened to us in the Christian Religion; which
is a further and no inconsiderable proof of its excellence. After it
has, with great accuracy and fulness, stated our duty, it doth not
leave us as if indifferent whether we performed it or not. But as a
firm and real friend, it follows us with such arguments and motives,
as are the best adapted to work upon us, a saving impression. And it
hath for its object our Salvation, so it employs every consideration
to gain our consent to be saved, which has any probability of
success. It deals not in cold and uninteresting speculations, or
abstruse points, which only perplex, or at most amuse the
inquisitive, or feed pride. It comes home to our hearts, to our
bosoms, as if it would take no denial from us: as if it beheld us
foolishly plunging into ruin. While we are straying in the wilderness
of error, it calls after us with the eager voice of importunity and
love, and pleads with us to return from our wanderings and folly, and
to consent to be happy. _Turn ye, turn ye, for why will ye die O
house of Israel. Thus saith the Lord, I have no pleasure in the death
of the wicked, but that he would turn and live. O Israel, return unto
the Lord thy God, for thou hast fallen by thine iniquity. Take with
you words and turn to the Lord, say unto him, take away all iniquity,
and receive us graciously._

A great deal has been said about religion in every age. There has
been much contention about it too; some pleading for one scheme of
doctrine, and some for another. Some setting up one plan of
Church-order and discipline, and mode of worship, and some another.
But all that is essential, absolutely so, is easy to be comprehended,
and lies in a very narrow compass. There are but a few things
absolutely necessary to salvation. And to induce us to attend to
these, as we ought, the most solemn and weighty motives are presented
to the mind; motives adapted in their own nature, to influence the
heart, to interest the attention, and to call forth the warmest
exertions: motives sublime, and of which reason must approve.--All
that is, or can be dear to us: all that is sacred: all that is
interesting to us as inhabitants of a dying world: all that respects
everlasting happiness or everlasting woe, is placed before us--in the
mind's view. Expostulations, arguments, calls, warnings, and offers
of life and peace, of pardon and glory are addressed, by turns, to
mankind.--To persuade us to do our duty--to lead holy lives--to
prepare for future blessedness--to hate sin--to repent of it--to turn
from all unrighteousness--to believe and accept of a Saviour--and to
obey the precepts of moral Virtue, every suitable argument is
suggested. We are urged by the love of God;--by the compassion of
Christ;--by the riches of eternal glory;--by the horrors of eternal
perdition;--by the beauty of Virtue; by the deformity of vice;--by
the uncertainty of time;--by the dying nature of all earthly
joys;--by the agonies of death;--by the solemn scenes of the opening
grave;--by the tribunal of the enthroned Judge;--and by all the
wonders of Eternity, to live as such beings, as we are, ought to
live, to be holy in life and all manner of conversation, that after
dissolution we may ascend to the realms of glory.

From this summary view of the DUTIES, which the Christian religion
enjoins, and of the MOTIVES, by which these duties are enforced, its
Excellence most clearly appears. Were we to enlarge, as with abundant
propriety, we might, upon these topics, we should still more
convincingly perceive its internal worth and glory.--Without dwelling
any longer however upon them, we go on to say--

_Fourthly,_ that the Excellency of the Christian Religion farther
appears, as it contains the most _precious promises,_ and _richly
supports_ its disciples in days of sorrow and affliction. This is an
argument to prove its glory and usefulness, which can hardly fail to
make some impression upon the mind. In general, we may here observe,
that the Christian Religion seems to display a most intimate and
perfect knowledge of human nature:--of what it wants to cure its
disorders; to guard it from errors; to subdue its corruptions; to
strengthen its principles of reason and conscience; to rectify its
mistakes; and to support it under every pressure of outward calamity
or inward trial. Man as a frail Creature needs assistance; as
dependent, a refuge; as weak, strength; as ignorant, light and
instruction; as guilty, righteousness and pardon; as wretched,
redemption; and as a candidate for another state of existence,
gracious encouragements and promises. And this intimate knowledge of
human nature discovered, in the Gospel, proves its excellence, and is
worthy to be mentioned among the evidences that it came from a source
far above us, even from HIM who made us. With the reflecting and
judicious, this is a proof which will have considerable influence
towards satisfying and convincing the mind. If it contained no
precious promises to encourage and animate our hopes, it certainly
would be so far from being a perfect and finished system, that it
would be materially defective. As hope is one of the great springs of
human actions, so a Religion which is well and wisely adapted to our
nature, would not fail to address this power of the soul, and make
all the advantage of it that could be made, to bring about its
everlasting salvation. A Religion which is true and genuine, must
take man as he is--as he is found in experience, and treat him
accordingly. And one peculiar excellence of the Christian Religion
is, that it actually takes man as he is--addresses him as such, as a
moral agent, as a rational though fallen Creature, as designed for an
immortal duration, and accountable to his Maker not only for all his
outward conduct, but also for his mental exercises--or views,
exercises, and affections of heart.--

A brief consideration of the richness, extensiveness, and
preciousness of its promises to encourage hope and exertion, will
teach us that it most marvellously consults what man is. Its promises
are indeed glorious. We cannot reflect upon them, without being
filled with wonder; and their aim, like the doctrines of the Gospel,
is to increase in the soul holiness and meetness for heaven. _Having
therefore_ says the Apostle Paul, _these promises dearly beloved, let
us cleanse ourselves from all filthiness of flesh and spirit, and
perfect holiness in the fear of the Lord._ How divine, therefore, the
tendency of Gospel-promises! The design of the precious promises of
the Gospel is here expressly declared. It is not to amuse the
fancy--to nourish pride and vanity--to build up empty homes and
expectations; but to purge away sin from our hearts, to advance us in
holiness, and ripen and prepare us for the exalted services, and
sublime felicities of the celestial world:--or in St. Paul's words
above cited, _to cleanse us from all filthiness of flesh and spirit,
and to perfect holiness in the fear of God._ The tendency, then, of
all the promises of the Gospel is to advance the interests of
holiness. How sweet and supporting are they! How worthy of a wise and
gracious God to make, and of us to receive with all thankfulness!
_Whereby are given to us,_ says the Apostle Peter, _exceeding great
and precious promises, that by those you might be partakers of the
divine nature having escaped the corruption that is in the world
through lust._ The promises of the Gospel are not only _great_ and
_precious,_ but _exceedingly great_ and _precious_--full of
comfort--of joy--of peace--and rest. They tend to raise our
affections, to increase our zeal, to quicken our hopes, to enliven
our faith, to establish us in the ways of righteousness and truth,
and to furnish us for, and unto, all good works.

As a specimen of all the rest, only consider for a moment, three of
them. _And will be a Father unto you, and ye shall be my sons and
daughters saith the Lord Almighty.--Fear not, Abraham, I am thy
shield and exceeding great reward.--Behold what manner of love the
Father hath bestowed upon us, that we should be called sons of God:
therefore the world knoweth us not, because it knew him not. Behold,
now are we the sons of God, and it doth not yet appear what we shall
be; but we know that when he shall appear, we shall be like him; for
we shall see him as he is._ What can be more full, or rich, or
precious than these promises? Can words convey more? Is there not
something rapturous and ecstatic in them? Should we dare credit them,
were they not expressly given? And how excellent do they make the
Christian Religion appear!

Instead of tracing out all the promises, and ranging them under their
proper heads, though this would be a most pleasing employment, we
will only particularize the supports afforded, in the Gospel, in days
of sorrow and calamity. Doctor Blair, speaking of the house of
mourning, has the following very just thoughts. "Moreover you would
_there_ learn," says he, "the important lesson of suiting your mind,
beforehand, to what you had reason to expect from the world; a lesson
too seldom studied by mankind, and to the neglect of which, much of
their misery, and much of their guilt is to be charged. By turning
away their eyes from the dark side of life--by looking at the world
only in one light, and that a flattering one--they form their
measures on a false plan, and are necessarily deceived and betrayed.
Hence the vexation of succeeding disappointment and blasted hope.
Hence their criminal impatience of life, and their bitter accusations
of God and man; when, in truth, they have reason to accuse only their
own folly. Thou who would act like a wise man, and build thy house on
the rock, and not on the sand, contemplate human life not only in the
sun-shine but in the shade. Frequent the house of mourning, as well
as the house of mirth. Study the nature of that state in which thou
art placed; and balance its joys with its sorrows. Thou seest that
the cup, which is held forth to the whole human race, is mixed. Of
its bitter ingredients expect that thou art to drink thy portion.
Thou seest the storm hovering every where in the clouds around thee.
Be not surprised if on thy head it shall break. Lower, therefore, thy
sails. Dismiss thy florid hopes; and come forth prepared either to
act or to suffer, as heaven shall decree. Thus shalt thou be excited
to take the properest measures for defence, by endeavouring to secure
an interest in his favour, who _in the time of trouble, can hide thee
in his pavilion._ Thy mind shall adjust itself to follow the order of
his Providence. Thou shalt be enabled, with equanimity and
steadiness, to hold thy course through life."

_God,_ says the pious Psalmist, _is our refuge and strength, a very
present help in trouble._ We are liable to personal distress and
pain, to bereavement of friends, to public evils, and to spiritual
disconsolations and the hidings of our heavenly Father's face. Human
life, indeed, is filled up with evils, many ideal only; many mournful
realities. No state, no condition is exempt. _In the world,_ said our
Lord, to his disciples, _ye shall have tribulation._ Man that is born
of a woman is of few days and full of trouble. We cannot fly from it,
go where we will, or do what we may, any more than we can fly from
ourselves. As long as man is imperfect, as long as we are imperfect,
so long must we be liable to various sorrows and losses, trials and
misfortunes. We have no reason to expect, nay, it is unwise to
expect, that all our days, if hitherto they have passed without any
sorrows, will still guide away unmolested. We ought not to look for,
or build upon uninterrupted comforts, or a cloudless sky. Storms will
arise. The lightnings will flash.--The thunderstorms will roar.
Providence has seen fit to strow the path of life with painful
sorrows, that we may not be too fond of a dying world, or its dying
comforts; or seek for a rest here. Every thing sublunary is
continually shifting, and, like the moon, never keeps the same face
long. Time like fire is wasting, consuming and changing every thing
upon which it preys: and like fire too, when it has no more fuel to
feed it, it will itself be extinguished,--and be no more. Every
earthly good, is at best but a dying joy. For there is a time when we
must die and leave it, or it will die and leave us. And one
excellence of the Christian Religion is, its furnishing us with the
best motives and considerations to patience under the evils and
afflictions of this life. Its consolations are neither few nor small,
and such as the world can neither give nor take away. In a day of
adversity, religion is supposed generally to have great power. Here
it triumphs. And here all its supports are needed. To a thoughtful
pensive mind, no study can appear more important, than how to be
suitably prepared for the misfortunes of life; so as to contemplate
them in prospect without dismay; and if they must take place, to bear
them without dejection. Throughout every age, the wisdom of the wise,
the treasures of the rich, and the power of the mighty, have been
employed, either in guarding their state against the approach of
distress, or in rendering themselves less vulnerable by its attacks.
Power has endeavoured to remove adversity to a distance. Philosophy
has studied, when it drew nigh, to conquer it by patience; and wealth
has sought out every pleasure that can compensate or alleviate
pain.--But the Gospel alone has ample support. Religion fortifies the
heart by its divine influence to bear the evils of life.

The heathen philosophy, in days of sorrow and misfortune, opened but
two sources of comfort.--_One_ was that we must consider that what we
call _evils,_ are no _evils._ It denied the existence and reality of
wants and pains. But a most miserable motive to patience and peace
was this. For nature would feel pain, when in sickness and sorrow,
let philosophy pretend what it might. To pretend to console the
anguished heart, when bleeding under some deep recent wound, by
denying that it felt any anguish; by denying that there is any such
thing as pain and evil, was only to insult it.

_The other source_ of comfort opened by pagan philosophy under
calamities, was that they could not be avoided--that all are liable
to them--and that man was destined to evil while on the earth. This
method to assuage and tranquilize the afflicted was equally
inefficacious with the other. It was so far from being a mitigation
of woe, that we could not escape it, that it was rather an
aggravation.--There is a saying of the Emperor Augustus recorded in
history on this subject, which is worthy of remembering. To one who
undertook, in some deep affliction, to console him from this
consideration, that it was inevitable, he justly replied "this is the
very thing that troubles me."--And in the life of Lipsius is a
remarkable passage. He was a great student in, and admirer of the
Stoick philosophy. When he lay on his death bed, one of his friends
came to visit him--and after some conversation designed to smooth his
exit out of time into Eternity, he observed to him, that he need use
no arguments to persuade HIM to patience under his pains, for the
philosophy which he had studied, would furnish him with motives
enough for that purpose.--He answers his friend with this
ejaculation--"Lord Jesus--give me Christian patience--away with
stoical insensibility."

There is no patience like that which Christianity inspires; and of
which its divine author was a perfect pattern. His religion furnishes
strong and full consolations.--It fortifies the soul; raises it above
time; and gives it strength. Its hopes are animating. Its prospects
are sublime. Christ saith to his disciples, _let not your hearts be
troubled, ye believe in God, believe also in me. These things have I
spoken unto you, that your joy might be full._ To have God to apply
to, who is the Father of mercies and the God of all consolation; the
God that comforteth them that are cast down:--to have an interest in
Christ, by whom we have access unto the Father, whose grace is
sufficient for us in every time of trouble:--to have the spirit, the
comforter by office, do his office unto us, and diffuse that joy and
peace in believing, which are part of the kingdom of God, and the
fruits of the spirit:--and to have the holy scriptures to which we
may repair, and which were written on purpose that we, through
patience and comfort of the scriptures, might have hope, are
consolations, which, compared to all that can be derived from reason
and philosophy, are as _the fountain of living waters, to the broken
cisterns which can hold no water._

Thus the Christian religion teaches us _all the doctrines_ we are to
believe, the _mode_ of worship to be observed--enjoins _all the
duties_ we are to practise, and _enforces them_ by the most
influential _of all motives_;--it is full of the most _precious
promises_ to animate us, and in days of misfortunes opens to us
sources of the most plentiful consolation.



DISCOURSE XXIII.

----------

The general excellency of the Christian Religion.

I CORINTHIANS xii. 31.

_But covet earnestly the best gifts; yet show I unto you a more
excellent way._

What was proposed from these words, was to consider at some length,
not merely the excellence of Charity or holy benevolent affection,
which is the meaning of the word Charity in the holy scriptures, but
the GENERAL EXCELLENCE of the Christian Religion. Two discourses have
already been devoted to the illustration of this, which of all others
is one of the most interesting subjects; interesting to every class
of hearers. For if any have scruples concerning the divine origin of
Christianity, this subject is as well adapted to remove them, as
almost any one which could be chosen. If any be heedless and
indifferent about its duties, doctrines, institutions, and proposals
of mercy and salvation, this subject is well calculated to reprove
their unconcern, and to excite their attention. If any have lost
their first warmth and zeal, their first love to Religion, their
relish and favour of its duties and comforts, this subject is
directly fitted to re-establish their faith--to re-invigorate their
zeal--to re-quicken their favour of divine things--to regain their
relish--to rekindle their affections, and to restore them from their
backslidings. To the aged, who have long attended to the duties of
the Gospel, and experienced its power, it ministers support; and the
young it invites to the paths of Virtue, in a most pleasing and
delightful manner. These ideas will apologize for confining your
attention, my hearers, so long to one subject; if any apology be
needful, but it is presumed none will be needful.--For no kind of
justice could be done to this theme, in a single discourse. A Volume
would be little enough for this end.----

We have already surveyed the EXCELLENCY of the Christian Religion in
four instances, though in a very brief and imperfect manner--_first,_
compared with all other religions:--_secondly,_ as it contains an
admirable system of doctrines, and plain and rational mode of
worship:--_Thirdly,_ as it lays before us the best system of duties
to be performed by us, all of which are perfectly reasonable, and
enforces these duties by the most weighty and solemn motives:--And
_fourthly,_ as it comprises in it the most precious promises, and
furnishes the richest supports in days of adversity and misfortunes,
far surpassing all that could be derived from reason and philosophy,
though these assistances are by no means to be overlooked.----

I now pass to observe that----

_Fifthly,_ another proof and part of the EXCELLENCE of the Christian
Religion is, that it builds itself upon no _selfish foundation._ So
far is it from giving countenance to the selfish affections of the
human heart--or promising rewards for any thing done from a supreme
regard to self, that it first of all bids us to deny self--to take up
our Cross--and to follow divine Lord and Master at all events,
_whithersoever he goeth_--through good report, or evil report, in
days of gladness, or of loss and distress. And the disciple of Christ
sometimes sustains more injury, or spiritual disadvantage from the
flatteries, than from the frowns of the world; and experiences that
the _friendship of the world is enmity against God._ The smiles of
prosperity, though so highly esteemed, are often more prejudicial to
our spiritual interest, than the cold blasts of adversity. But the
follower of the slain Lamb of God is to hold on in his benevolent
course, both in the prosperous and adverse day; neither turning aside
to the right hand or left. And so entirely must the selfish
affections be conquered, that even life itself dear as it may be,
must be given up for the Gospel's sake at the call of God. _For
whosoever will save his life, shall lose it: but whosoever shall lose
his life for my sake and the Gospel's the same shall save it._ The
benevolence of the Gospel is such, that every duty done from selfish
ends is accounted of no avail. However far we may go, in external
compliances, still if we be unwilling to forsake all for Christ and
his religion, for God and his glory, we are none of Christ's. _And
when he was gone forth into the way, there came one running, and
kneeled to him, and asked him, good Master, what shall I do that I
may inherit eternal life? And Jesus said unto him, why callest thou
me good? there is none good but one that is God. Thou knowest the
commandments, do not commit adultery, do not kill, do not steal, do
not bear false witness, defraud not, honour thy Father and Mother.
And he answered, and said unto him, Master all these have I observed
from my youth up. Then Jesus beholding him, loved him, and said unto
him, one thing thou lackest: go thy way, sell whatsoever thou hast,
and give to the poor: and thou shalt have treasure in heaven: and
come take up thy Cross, and follow me. And he was sad at that saying,
and went away grieved: for he had great possessions._ In our
affections we are to forsake all for Christ and his Gospel. No self
interest is to be preferred to his cause or kingdom. The divine glory
and the cause of the Gospel are to be supreme with us, higher than
any temporal emolument. We must say, as David did, _If I forget thee,
O Jerusalem, let my right hand forget her cunning. If I do not
remember thee, let my tongue cleave to the roof of my mouth: if I
prefer not Jerusalem above my chief joy._ The interest of Christ's
kingdom and the honour of God are to be preferred above our _chief
joy._ Our own pride, our own feelings, our own ease, honour, and
wealth are never to be consulted at the expense of truth and duty, or
the honour of Religion. The essence of true Virtue lies in holy
benevolent affection--or in a principle of love to God, as the sum of
being, and to all created intelligencies, according to their rank in
the scale of existence, or capacity for happiness. No system or
Theory of Virtue or moral sentiments can be just, or genuine where
the public good, the glory of God, as the sum and foundation of all
being, and the good of all created rational beings, according to
their capacity for happiness, is not the ultimate object. It is most
consonant to reason that private interest and private good are to
give way or to be sacrificed to the public, a less to a greater good.
To make our own private interest or happiness the supreme object, of
all our actions, regards and attention, is to counteract the great
laws of the Universe, and to put a very small interest, in the place
of one infinitely grand and important. Self, the Idol of man, as he
is by nature, must be thrown down; and homage must not be paid to it.
Says the Apostle, _Look not every man on his own things, but every
man also on the things of others._ According to the Gospel,
therefore, all the unsocial and selfish affections are to be
mortified. We are to prefer the honour and glory of God to all things
else, to the whole Universe. _Whether therefore ye eat or drink, or
WHATSOEVER YE DO, do all to the glory of God._ As of him, and through
him, so to him are all things, to whom should be glory forever. For
his pleasure all things are, and were made. All things were made to
promote his glory. All things are preserved for,--and will,
eventually, issue in the same end. And it is infinitely fit and
proper that they should all subserve the purposes of his glory. For
he is infinitely worthy to be exalted to the throne of the Universe
in the views and affections of his rational Creatures. He indeed is
the alone proper object of the highest esteem, and most ardent love
of all his rational creatures for what he is in himself, independent
of any interest they may have, or hope to have in his favour. And all
his laws are infinitely worthy to be eternally, and unchangeably
obeyed.--

Again, further, according to the benevolent scheme of Religion in the
Gospel, so far are all our selfish feelings and passions to be
subdued, that even our enemies--our personal and prejudiced
enemies--such as hate us without any reason at all--such as are
inveterate in their hatred are to be embraced in the arms of
benevolent compassion--the love of pity not of complacence.--This
however doth not imply that we have any complacential affection
towards them, or that we willingly put ourselves in their power, or
give them the means and opportunity of injuring us. On the other hand
we may and ought to be displeased with their evil ways, their
causeless hatred of us, and to be cautiously upon our guard against
the efforts of their malice. Malice is always active. An enemy to you
is commonly restless and uneasy, unless, by revenge, he is gratifying
his ill-nature. It is always unwise to put ourselves into the power
of any who are malicious and inimical to us. Religion doth not
require us to consider enemies as friends, or to treat them in the
same manner. This would be both absurd and unsafe. But we are to
extend to them our benevolence, or love of compassion. _But I say
unto you love your enemies, bless them that curse you, do good to
them that hate you, and pray for them that despitefully use you, and
persecute you, that you may be the Children of your Father who is in
heaven; for he madeth his sun to rise on the evil, and on the good,
and sendeth rain on the just and unjust._ Here is our duty to enemies
of all kinds. No system of morals or philosophy ever taught man this
great and difficult duty in its _true_ nature and _proper_ extent,
but the Gospel. The love of enemies in its just nature is an article
no where found in nature's Creed. We have no hints scarcely about it
among the sages of pagan antiquity. The divine philosophy of Jesus
alone teaches it, in its _true_ sense.--A regard therefore to the
good of others and even of those who hate us, must govern us, or we
are not the real disciples of him, who laid down his life for us. He
laid down his life for his enemies, those who hated him without a
cause. _God commendeth his love towards us, in that while we were yet
sinners, Christ died for us._ Here is an example for us. We are to do
good to others, even while our enemies. In all our words and actions
a higher aim than self must bear sway. _For if ye love them that love
you what reward have ye? Do not even the publicans the same? And if
ye salute your brethren only? What do ye more than others? Do not
even the publicans so?_ There is no moral excellence or virtue in our
friendships and complaisant treatment of others, if we go no higher
than self: or if our own ease, good, honour, or advantage be our
ultimate end or ruling motive. The sum of Christian duty is contained
in the moral law; and the sum of the moral law is contained in these
two Commandments, _the love of God, and the love of man._ There is
therefore nothing of a selfish nature; mean, or base belonging to
christianity. It will not even suffer us to retaliate, or to revenge
an injury for the sake of punishing; or to delight in the pains and
sufferings of others; or to take any measures to hurt them, that are
contrary to what is right and fit, or to reason. It expels, in fine,
every false Virtue, enjoins only every real virtue, though exploded
by the world:--it pays no attention to the usages, opinions, and laws
of the world any further, than they are the eternal laws of reason
and rectitude. It will not allow its followers to think an _evil_
thought--or speak an _evil_ word or to do an _evil_ action to man.
But it commands us to forgive injuries on the penalty of exclusion
from the forgiving pity of our heavenly Father. Philosophy has often
recommended the contempt, but rarely the forgiveness of injuries. It
is a doctrine not indeed above the reach of reason, but reason is too
weak to establish it as a general principle of action.--Our Lord
presses it upon man, in the most solemn manner, as he would hope or
expect pardon from God. _For if ye forgive man their trespasses, your
heavenly Father will also forgive you. But if ye forgive not man
their trespasses, neither will your Father forgive your trespasses._

Christianity is then a religion of benevolence, forbearance,
forgiveness of injuries, and meekness and condescension, which can be
said in truth of no religion that was ever among any of the heathen
nations, antient or modern--in earlier or later times. It is
therefore as different from, and as much above, in its principles, in
its doctrines, in its hopes, and in its aim, all the schemes of
religion, which have been broached by cunning and artful impostors,
as the one true God, is different from and above all Idols; _or
holiness above sin,_ or light preferable to darkness.

It teaches us the infinite benevolence of the Deity. That he is good,
and does good--is slow to anger--long-suffering--and that his tender
mercies are over all his works. There is none good but one that is
God. He is one boundless ocean of benevolence. There is nothing in
him, or done by him which is contrary to, or irreconcilable with,
infinite, universal, and impartial benevolence. It declares to us
that its great FOUNDER is the image of his Father who is in
heaven--full of grace and truth--all benevolence indeed and
condescension. It requires of all the Children of men the same mind
that was in Christ, perfect benevolence. And when completed in glory,
all its friends will form one kingdom of peace--one society of pure
and perfect benevolence: where no competitors struggle; no factions
contend; no rivals supplant each other. "The voice of discord never
rises, the whisper of suspicion never circulates, among those
innocent and benevolent spirits. Each, happy in himself, participates
in the happiness of all the rest; and by reciprocal communications of
love and friendship, at once receives from, and adds to, the sum of
general felicity."

While in this world of sorrow and tears, the Gospel most strictly
requires of all, that we should cultivate and practise universal
benevolence, and in all our respective places be careful to do unto
others, as we would that they should do unto us in similar
circumstances--which is the most excellent compend of moral
duty.--The Christian Religion therefore must appear to all candid
minds, to be a system of benevolence and good will. And on this
account it is a system of religion deserving of our admiration, and
love.--Inattentive to its very genius are those, and strange as it
may seem, there have been some such among its enemies, who accuse it
as defective in kindness and beneficence, and call it a mercenary and
selfish system.

It encourages us along in duty, we grant, from the hope of reward,
and dissuades us from sin, by fear of misery. And hence some infidel
writers whose attacks against it, have been read, with great avidity,
have taken occasion to say that it is a mercenary, and selfish
religion; and therefore, unworthy of God to institute or man to
receive. Nothing can betray their partiality more, or exhibit in a
more conspicuous light their unfairness, and their ignorance of the
nature of this system or religion than to bestow upon it, the
epithets of _mercenary_ and _selfish._ They tell us that the
excellence and glory of Virtue should be the only motive to persuade
us to embrace it in our hearts, and to pursue it in our lives: that
INTERESTED motives, or motives drawn from the rewards of virtue, or
ill-effects of vice, are unworthy of God to use with us; and only
build up a SELFISH system.----Why _interested_ motives are made use
of by the Supreme Being to persuade us to accept of the offers of the
Gospel is a question of some importance, and seems incumbent on me
here to discuss. And that the hearer may gain satisfaction he is
requested to attend to the following remarks.

1stly. The supreme inherent excellence of Virtue, or moral goodness
would perhaps be the best and most suitable motive to be used with
angels, or beings who had never apostatised from God. Because they
could perceive all its richness and worthiness. As it is the most
noble, so with them it might be the most influential. They, it will
be granted, have a clear and direct view of the nature and of the
charms of holiness. It shines before them, in all its native
splendor, and is possessed and exercised by them, without any mixture
of evil. They see all the loveliness of Virtue, and actually
experience a fulness of joy from it. And of course it will have all
its due weight with them. But man is plunged in sin and guilt.--And
is guilty because sinful. These, _sin_ and _guilt,_ intercept, as an
intervening cloud, his vision of the glory and excellence of Virtue.
He cannot therefore be so _entirely_ influenced by them. For what is
not fully perceived cannot operate as a motive in all its weight and
importance. Besides, this is a state of probation and trial; and man,
accordingly, is treated in the Gospel as in such a state. And if he
were not treated as in such a state, he would not be treated either
justly or truly, either according to the nature, or the fitness of
things.

2dly. _Further,_ human nature, in a religion which is from God or
which would do any good, must be taken as it is, and treated
agreeably to truth and fact. Did Christianity consider and treat
_man_ as an _angel,_ we certainly should be furnished with an
unanswerable argument against it, and ought not to receive it; or if
we should receive it, it could do us no essential good, because not
adapted either to our nature or necessities--to our circumstances as
degenerate and fallen Creatures.----Therefore

3dly. While in the body, motives drawn from the prospect of a
recompence beyond the grave, to excite our hopes, and from the
threatenings of endless misery, as the native result of our
ill-conduct to awaken our fears must be altogether proper and
reasonable. As long as hope and fear are the two great springs of
human action, so long will both reason and philosophy, as well as
propriety, require that they should be alternately addressed, and be
made to assist the cause of Virtue. When, therefore, the Christian
Religion employs _interested_ motives to work upon the human mind, it
carries a clear mark of its reasonableness, and adaptedness to the
circumstances, in which we are placed in this world, and is no proof,
consequently, of its being defective in benevolence, or a mercenary
and selfish religion.----Again,

4thly. If Virtue or holiness shall be rewarded forever, and Vice or
wickedness shall be punished forever: or if the effects of the one
shall be the most happy, and of the other the most unhappy. Ought not
this to be known? Is it not fit and proper that the _exact_ truth, in
things of such infinite moment, should be revealed? Must _the truth_
be secreted lest it should have weight to induce us to act agreeably
to it. If God have annexed, in his Providence, or in the nature of
things a reward to piety, and evil to impiety, where can be the harm
for us to be plainly informed of it, that we may practise the one,
and shun the other?

We proceed--to observe--on the great subject before us--

_Sixthly,_ A further evidence of the _internal worth_ and _merit_ of
the Christian Religion is that it strictly prohibits all moral evil,
and whatever would interrupt our peace and comfort as individuals,
and the harmony and benefit of society. No religion is of any value
or worth any further than it is good, or tends to good. The beauty of
holiness is its tendency to happiness; and where it obtains in a full
measure, there misery is expelled with all its train of evils. And
the beauty of religion is its tendency to promote the real welfare of
man, as an individual, and as connected in civil society. By
cultivating in men the principles of honour, faith, integrity, and
conscience; and calling them off from vain and hurtful courses, they
are made the _best members_ of society. The best interests of civil
government and of society are, consequently, most promoted by
Religion. It gives to civil government faithful rulers and quiet
subjects. Nothing is good or praise-worthy, in a moral view, any
otherwise, or any further than in fact it actually does or aims at
good. It would not be worth while to embrace a system which pretended
to be religion, if it had no power or tendency in its principles and
duties, promises and exercises, institutions and precepts to do us
good, to do good to others--to the world at large--to the various
orders and ranks of society. Most certainly that Being, who has
infinite wisdom and infinite goodness, would never reveal or
institute, or require us to believe and practice a religion, which
had no tendency to promote our own or the welfare of others. For it
would be to no purpose. It would be useless and vain.--All false
religions, it will be acknowledged, actually do hurt. Error and
imposture, are so far from being _harmless,_ that they are always, in
a greater or less degree _pernicious._ They mislead and bewilder the
mind. They create dissensions: they nourish evil passions--they
pollute of course the morals.--Now the Christian Religion appears
excellent and glorious, worthy of all acceptation and praise, as it
consults, and tends most directly, and powerfully, to secure the
welfare of man, here and hereafter, in time and in Eternity. Its
grand design is to render us happy in this state of being, and
blessed when another shall open upon us. And the way, it takes to
render us happy, is by subduing all our evil appetites and
propensities; and forbidding whatever is hurtful to our own peace, or
to society around us. If it secure the morals of individuals, it in
effect secures the _public_ morals; for of individuals is the public
composed. A government or people are then prosperous, when rulers and
the ruled conduct aright, in their several places; when the morals
are most pure; and when disorders, licentiousness, extravagance, and
other evils, vice and iniquity, are most suppressed. The more pious
and virtuous the members of a Community the happier is that
Community. It ever has been, and ever will be found, that
righteousness exalteth a nation, and that sin is the reproach of any
people, in greater or less societies. _Blessed is that people whose
God is the Lord._--The Gospel indeed was never _originally_ designed
by its divine author to be an instrument of civil government, or
merely an aid of civil society. It hath something infinitely higher
in view.--But, at the same time, it as directly tends, in its great
doctrines and moral precepts, and as much promotes the highest and
most valuable interests of society, as if it had no other object in
view, or were instituted for this sole purpose.--Here it ought to be
particularly remembered, that those who regard religion, in no other
light, than as an excellent expedient to civilize and humanize man,
and to strengthen the bands of government and society, debase its
design and nature, and err widely from the truth.--Religion, however,
brings people to order, to regular conduct, to humanity, to love
moral duties, and to the practice of all the social and relative
duties, and then they are prepared to be _good subjects_ of civil
government, and _good members_ of civil society. It, then, most
essentially co-operates for the happiness of the Community, when it
checks growing vice, when it liberates and humanizes the rough pieces
of human nature. And by forbidding all moral evil, and laying before
the mind the terrors of the Lord, to dissuade from all iniquity, by
revealing from heaven the wrath of God against all unrighteousness
and ungodliness of men, it contributes powerfully to the best good of
civil society.----

Whatever can be to the glory, ornament, and dignity of the social
intercourse is commanded in the Gospel; and whatever tends, even,
though in the remotest view, to debase or injure man, in his rights
as a member of the community, is most expressly prohibited. Industry,
order, frugality, economy, diligence, faithfulness, honesty, truth,
humanity, and all the civil virtues and duties, as well as the moral
and Christian, are abundantly inculcated. We are taught not only the
laws of virtuous friendship, but in that general philanthropy which
as Christians is incumbent on us, we are taught a real love to our
Country; and we are bound to submit to all the regulations of
government, and its wholesome ordinances, not only for wrath, but for
conscience-sake--not only as a duty which we owe to the Community,
but as a duty which we owe to God. For to break the laws of man, is
to offend against the laws of Christ.

Besides, in our prayers and wishes, as well as in our words and
actions, are we to seek the good of others. Christians are bound to
pray for others--to wish well to them in all lawful pursuits--to seek
the peace of government, its honour and stability--and to do nothing
which is contrary to the peace of society. Banish religious
principle, and you loosen all the bonds which connect mankind
together; you shake the fundamental pillar of mutual confidence and
trust; you render the security arising from laws, in a great measure,
void and ineffectual.--For human laws and human sanctions cannot
extend to numberless cases, in which the safety of mankind is deeply
concerned. They would prove very feeble instruments of order and
peace, if there were not checks upon the conduct of men, from the
sense of divine legislation--if no belief of future rewards and
punishments were to overawe conscience, and to supply the defects of
human government.

Again--Christians are by their example to recommend regularity of
deportment, sobriety, temperance, righteousness and truth. They are
to put away all guile, hypocrisy, wrath, evil speaking, malice, and
deceit. Not only all that would hurt society is prohibited, but all
moral evil, indeed of every kind and degree. Not a wish or passion,
which is inconsistent with, or contrary to purity, to justice, to
benevolence, is to be indulged. No line of conduct or business which
is unlawful, or incompatible with moral obligations is permitted by
the laws of Christ. So far therefore as religion really obtains, so
far society and civil government are essentially benefited. Perjury,
falsehood, theft, robbery, oppression, extortion--and all the train
of crimes which embroil and render society miserable, are driven away
by the influence of religious and moral duties. And were the
Christian Religion to obtain in all hearts, and over all nations,
society on earth would resemble, in sweetness, the music of the
spheres--the harmony of nature; and the abodes of eternal felicity.
For it is religion in its perfection which constitutes the chief
ingredient of heavenly glory and blessedness.--If we had no
reference, therefore, to another world, it would be wise to maintain
the Gospel for the purposes of carrying the happiness of civil
society to the zenith of glory.--This is no small proof of the
internal worth and merit of the Christian religion; and displays in a
most amiable and illustrious manner, the wisdom and goodness of the
Supreme Being: for he has consulted and aimed at both the temporal
and spiritual good of man, and both at once in the very frame of that
religion, which he requires us to receive and practise; and has
joined together our interest and duty. An habitual omission of duty
and moral Virtue is of course a rejection of our happiness, _a
forsaking our own mercy._ What an exalted idea this ought to give us
of the EXCELLENCE of the Christian Religion!--Let us therefore, to
conclude the present discourse, admire its doctrines, and conform
ourselves to its precepts, that we may experience its
consolations--and finally, when time is no more, enjoy its rewards.
For such as obey it, shall be recompensed in the resurrection of the
just.--



DISCOURSE XXIV.

----------

The general excellency of the Christian Religion.

1 CORINTHIANS xii. 31.

_But covet earnestly the best gifts; and yet show I unto you a more
excellent way._

What was proposed, in attending to these words, through divine help,
was to consider the GENERAL EXCELLENCE of the Christian Religion.
Could a deep impression of this be made upon the mind, a very
material point would be gained. For when people are once convinced in
their judgments, of this, they will be, in some good measure,
prepared to listen to the proposals of mercy made to them, and their
attention will be excited. Of course they may be said to be not far
_from the kingdom of heaven._

If possible, I would offer such arguments and considerations, as that
you shall be unable either to resist, or to hear with cold unconcern.
Let reason and reflection work. Weigh all that has been, or may be
still offered to you, in the even balance of candour and
deliberation; and be resolved that your minds shall be open to truth
and reason: and if you find, as I trust you will, upon the closest
examination, and most impartial attention, that the proofs of the
EXCELLENCE of the Christian Religion are full, clear, and
satisfactory, let your lives and future practice be consonant to your
conviction.

We have already in the progress of our discussion adduced _six
arguments_ to establish the point before us, and enlarged upon them,
according to what propriety demanded of us.

We now pass to observe----

_Seventhly,_ The excellence of the Christian Religion appears from
the gracious influences of the divine spirit, which it offers, and
the reasonableness and moral and doctrinal nature, as well as great
simplicity and plainness of the divine Ordinances, or Sacramental
Institutions, which it bids us celebrate.

The gracious influences of the holy Ghost are offered to enable us to
comply with the whole of our duty, as Christians, and to triumph over
all opposition and enemies in our road to happiness. These influences
are usually distinguished into the renewing or sanctifying--the
awakening and convictive--the supporting and comforting--the
restraining and confirming,--the abiding and indwelling, operations
of grace. Such is the depravity of the human heart that the power of
God is absolutely necessary to bring man to the love of truth and
duty. We depend upon the sovereign grace of God for salvation. And
such assistances of the holy spirit are promised, in the Gospel, as
are altogether proper and sufficient. It doth not offer us salvation,
and leave us in the dark, as to the means of obtaining it, or
destitute of the help, which is necessary to fit us for all that we
are either to do, or to suffer. A merciful and wise God never imposed
on any of his rational creatures, any thing as duty which was not in
its own nature proper, or for the performance of which neither power,
opportunity, nor means were given. He hath graciously appointed all
the means which are necessary to comply with his revealed Will. And
natural strength and power, or rational faculties and capacities
abundantly adequate. Nothing but a disposition to comply with duty is
wanting. _Ye will not come unto me that ye may have life. Thy people
shall be made willing,_ says David, _in the day of thy power._
Nothing prevents our immediate compliance with the gracious proposals
of mercy and salvation made us, in the Gospel, but the wickedness of
the heart. To overcome this wickedness of heart, or enmity against
God, the powerful operations of the holy Ghost are promised. He must
sanctify or regenerate the soul. He must call, convince, awaken, and
renew us. The voice of the Almighty must effectually call us. He who
made and upholds the Universe, by his divine energy must rouse us
from our supineness and lethargic state. By his spirit he
awakens--convinces--and savingly illuminates the soul. The peculiar
office or work of the divine spirit is to apply the redemption
purchased by Jesus Christ. The remedy provided, in infinite mercy, to
heal the moral disorders of the heart and to wash away our sins, is
all-powerful; and is rendered effectual by the kind and quickening
influence of grace. The regeneration of the sinner is the work of
God's spirit. Motives and arguments are unequal to this. It must be
effected by the operations of the holy Ghost. He creates the soul
anew unto good works, which were before ordained that we should walk
in them. Except a man be born again he cannot enter into the kingdom
of God. We are said to be chosen to salvation through the
sanctification of the spirit and belief of the truth. In the
following words, the renovation of our nature is attributed to divine
influence--_which were born not of blood, nor of the will of the
flesh, nor of the will of man, but of God._ And in the whole progress
of the christian life, as well as in our entrance upon it, the
gracious aids of the divine spirit are requisite. Divine grace enters
us on the christian course at first. And it must aid us along, in
every step of our way, till we shall be admitted into the regions of
eternal blessedness. And how free and ready God is to impart the
efficacious influence of his spirit, even all that influence which is
needful for us, our Lord himself, who came to reveal his Father's
Will, informs us in the following remarkable passage Luke xi. 5, to
the 14th verse.--_And he said unto them, which of you shall have a
friend, and shall go unto him at midnight, and say unto him, friend
lend me three loaves. For a friend of mine is come unto me, and I
have nothing to set before him: and he from within shall answer and
say, trouble me not; the door is now shut, and my Children are now
with me in bed: I cannot rise and give thee. I say unto you, though
he will not arise, and give him, because he is his friend, yet
because of his importunity, he will rise and give him as many as he
needeth. And I say unto you ask, and it shall be given you: seek and
ye shall find: knock and it shall be opened unto you. For every one
that asketh, receiveth: and he that seeketh, findeth; and to him that
knocketh, it shall be opened. If a son shall ask bread of you that is
a father, will he give him a stone, or if he ask a fish, will he for
a fish give him a serpent? or if he shall ask an egg, will he offer
him a scorpion? If ye then being evil, know how to give good gifts
unto your Children: how much more shall your heavenly Father give the
Holy spirit to them that ask him._ How ready is a gracious God to
bestow upon us, on our earnest, continued, and devout pleadings with
him therefor, all the influence to renew and sanctify us which we
need? He is as ready as tender earthly parents are, and how ready
they are, let their own feelings and the history of all ages and
nations declare, to confer when in their power, on their Children,
good gifts of a temporal nature. He is not backward or reluctant. On
the other hand, he is willing to bless, pity, and save us. Indeed he
waits to be gracious. _And therefore will the Lord WAIT that he may
be gracious unto you: and therefore will he be exalted that he may
have mercy upon you: for the Lord is a God of judgment: blessed are
all they that wait for him._ He bears long with us on purpose to
reclaim us from our evil ways, and to bring us to repentance.
Considering the number and aggravations of our sins, our slowness of
heart to believe, how astonishing the long-suffering of the supreme
Being! How pleasing the thought, that he is ready to bestow all THAT
DIVINE INFLUENCE, which is needful to renew our souls, to subdue
within us the power of sin, and to prepare us, in the way of holiness
or progressive sanctification, for the kingdom of heaven! Were he not
more ready to impart spiritual blessings, divine grace, than man is
to give aid to his fellow-men, when in his power, who then would be
saved. We might justly complain and object against his ways.

With respect to the _two sacraments_ of the Gospel, Baptism and the
Lord's Supper, they are plain in their design; and viewed as means of
religious instruction, and considering our make and condition in the
world, they are altogether reasonable. We are composed of body and
soul, which strongly and reciprocally affect each other. Jesus
Christ, our only Redeemer is gone to Heaven, and we expect his return
again into this world to judge it, at the last day. We are
exceedingly apt to forget him, like servants their absent Lord; we
need, then, some special monitors to bring him often to our grateful
and affectionate remembrance, in his wonderful condescension and
meritorious sufferings, and bitter death on the Cross. For he hung on
the bloody Cross to expiate human guilt. The Ordinance of the supper
is happily calculated to keep alive, the memory of his sufferings and
death for sinners, by an affecting symbol: and the ordinance of
baptism to impress the mind with a deep conviction of the need of
having our polluted natures cleansed by the sanctifying power of
grace. They both aid the devotions of the mind by outward and
sensible signs. Much instruction, in the things of God and our
everlasting peace, is contained in them. They teach us more
affectingly than we could, perhaps, be otherwise taught, some of the
most important truths of the Gospel. They, in fact, do us good just
as the other means of religion do us good, by making us better; by
enlightening the mind and impressing the heart. They do not operate
for our benefit, like a _spell,_ or _charm._ They are _rational_
institutions, and tend to promote our spiritual edification and
comfort, as means of religion. We most sincerely regret, that, in any
instances or age, they have been misapprehended, and made to subserve
the purposes of superstition. But doctrines as well as ordinances
have been, through the ignorance and perverseness of men,
misunderstood and abused. All the friends of virtue lament that this
has been the case, but it cannot be pleaded as an objection against
the reality of divine ordinances.--It is we conceive, a mark of great
wisdom as well as of goodness, that it has pleased the God of all
grace and mercy, to take this way, by divine ordinances, to quicken,
to instruct, to warn our hearts in the things of his kingdom. He
knows infinitely well, what means to employ to bring us to himself,
the fountain of all good, to induce us to repent of sin, to lead
pious lives, and to prepare us for future rest and glory. We should
be sincerely thankful for all the means he has appointed; and most
diligently improve them, for the important purposes of his glory and
our eternal Salvation. Exceedingly wrong, therefore, are those
pretended Christians who deem divine ordinances useless--who turn
them into allegory and figures, who treat them with impious scorn; as
if wholly unworthy the nature of the spiritual religion of Jesus
Christ, and hindrances in the way to eternal life. For they are
really WELL ADAPTED to answer important moral and doctrinal purposes,
and to fill the mind with fervent piety. Instead, then, of being a
disadvantage to, they are a powerful recommendation of the Christian
Religion. They are a part and instance, indeed, of its
excellence.----Further;----

_Eighthly,_ Another proof of the EXCELLENCE of the Gospel is, that it
contains a system of the most perfect and finished morals. In respect
to the morality of the Gospel, even its most inveterate enemies allow
it to be excellent; and much superior to any rules of conduct and
happy living to be gleaned from all the writings of the sages of
pagan antiquity. Without morality there can be no true Religion.
Morality is an important branch of Religion--is essential to it. To
place religion altogether in piety, or altogether in Virtue is a very
great error. It is an error, too, peculiar to no times. It has
prevailed more or less in every age of the Christian Church. "It has
run through all the different modes of false religion. It forms the
chief distinction of all the various sects, which have divided, and
which still continue to divide the Church--according as they have
leaned most to the side of belief, or to the side of morality.

"Did we listen candidly to the voice of scripture, it would guard us
against either extreme. The Apostle Paul every where testifies, that
by no works of our own, we can be justified; and that without faith
it is impossible to please God. The Apostle James as clearly shows,
that faith, if it be unproductive of good works, justifies no man.
Between those sentiments, there is no opposition. Faith without
works, is nugatory and insignificant. It is a foundation, without any
superstructure raised upon it. It is a fountain which sends forth no
stream--a tree, which neither bears fruit, nor affords shade. Good
works, again, without good principles, are a fair, but airy
structure--without firmness or stability. They resemble the house
built on the sand--the reed, which shakes with every wind. You must
join the two in full union, if you would exhibit the character of a
real Christian. He, who sets faith in opposition to morals, or morals
in opposition to faith, is equally an enemy to the interests of
Religion. He holds up to view an imperfect and disfigured form, in
the room of what ought to command respect from all beholders. By
leaning to one extreme, he is in danger of falling into vice; by the
other of running into impiety."

Morality therefore being so essential to, and so important a part of
pure and undefiled Religion, it is one great recommendation of the
Christian Religion, that it contains a system of perfect and finished
morals. There is not a single defect in its morals--not a single
false virtue to be found in it, or one vice, however specious
countenanced. This cannot with truth be affirmed of any, or all the
best systems of heathen philosophy and morals. The heathen moralists
have, we concede, said many fine and beautiful things of Virtue: and
given many rules of moral conduct which are both just and weighty.
They painted too, in lively colours, the frailties and miseries of
man. But the most amiable and pure systems among them allowed of
self-murder, and many other absurd and inconsistent follies and
vices. They either had no idea at all, or not any just one concerning
the high moral duties of forgiveness of injuries--the love of
enemies--self-denial--humility--and unlawfulness of revenge. On the
other hand, in the morals of the Gospel there is not one blemish.
They are above censure, and demand admiration. They are both pure and
sublime. Only hear, as one instance, among many others equally noble
and beautiful, how the Apostle Paul sums up, and presses home moral
duties. _Finally, brethren, whatsoever things are true, whatsoever
things are honest, whatsoever things are just, whatsoever things are
pure, whatsoever things are lovely, whatsoever things are of good
report: if there be any virtue, and if there be any praise, think on
these things._--When our Lord had finished his sermon on the Mount,
in which we have a glorious epitome of the morals, which he taught,
and the motives from which they should flow, the great concourse of
people, who had convened to hear him, were astonished at his
doctrines. _And it came to pass when Jesus ended these sayings, the
people were astonished at his doctrine: for he taught them as one
having authority, and not as the scribes._ He delivered truth with so
much force and energy; his address and eloquence were so much the
perfection of propriety: _for he spake,_ in this sense, _as never man
spake_: the doctrines were so plain and pure: and the principles from
which he taught us our actions should proceed, were so holy and
sublime, that we need not be surprised, that the multitude were full
of admiration. The Christian Religion, therefore, is most EXCELLENT
on account of the purity, perfection, and sublimity of its morals;
and of course, worthy of all acceptation.----

_Ninthly,_ A further argument to prove the inherent worth and beauty
of our holy Religion, is that it gives us so much light, in to the
great plan of the divine government. Without this revealed light, we
could never know any thing about the grand end of God in the
Creation, preservation, and government of the world. Reason cannot
open to us these ends. The Bible is a history of divine Providence
and the work of redemption. It is a comment upon the works of God.
This is a most convincing proof of its divinity; and of the glory of
that religion which it contains. Without it, all would be mystery to
us. We could not satisfy ourselves with respect to any thing around
us. We could not go so far as to prove that the world had a beginning
in time, or that it did not exist from everlasting. We could not
offer any rational view, why we were made; much less could we give
any satisfactory account, why so many evils take place, or so much
disorder is permitted in the system of the world. Reason, though it
may lead up the mind, through nature's works, to nature's God; though
it may discover to us many parts of duty, could never be able of
itself, to give us any _light_ into the end of God, in the formation
of man, and government of the universe. But the Gospel informs us
fully, what this world was brought into existence for--what man was
placed in the scale of rational being for, and that the present life
is a state of probation and education to prepare us for another, a
state of remuneration. This is confirmed by every thing we see around
us. Man is to live hereafter. Time is to introduce an Eternity. All
the events of Providence are ordered or permitted with a view to
another world. This is the only key which can open to us the designs
of Providence, in the permission of sin:--the continuance of moral
evil, and, of course, natural evil:--in the disorders of the
world:--the inequities, which we cannot help beholding:--the
oppression of Virtue: the triumphs of vice--so often observed, and so
deeply afflicting to the pious in all ages. Without the supposition
that this is a probationary state, and that it looks forward to a
retribution state, all would be to us, a pathless wilderness--a
labyrinth, out of which we could have no clue to guide us. This world
could not possibly be formed on any other plan. And the history of it
cannot be understood or explained on any other ground. If this were
the _last_ state of man, certainly we might expect a very different
arrangement, in the government of it. We should either see perfect
happiness every where enjoyed--no storms arising--no clouds
interposing--but one continued scene of order, peace, and delight; or
complete wretchedness. Had God intended it for a place of perfect
happiness, we should not see it overspread with innumerable miseries;
we should not be pained with the sight of so much folly and vice. Had
he intended it for a place of _sorrow only,_ we should not see human
life blessed with such a rich profusion of mercies. But when we
consider this world as represented, in the sacred Volume, as a
probationary state, all is LIGHT; every thing we meet with may be
easily solved. This mixture of good and evil is necessarily implied
in a state of probation. We are here to exist with a reference to a
future world. We are upon our trial. If we abuse our advantages and
neglect our duty, we shall sustain hereafter all the ill-consequences
of our folly and madness. If we rightly improve this state of
probation, ample rewards will be conferred upon us. We are here in
our education for another stage of our existence. According to
Christianity, God's end in all things is his own name--or glory--and
the best good of the Universe--its greatest eventual perfection. It
assures us, which is a cordial to support us, under all dark and
distressing calamities, that in the last result of all things,
perfect justice will be done--order will be educed out of
confusion--peace out of contention--light out of darkness--and
happiness out of misery. _Our God is in the heavens, and doth
whatsoever he will.--Alleluia, for the Lord God omnipotent
reigneth._--While Christianity informs us of God's last end in
Creation and Providence, and the nature of true Virtue, consisting in
a conformity of heart to his moral image, and conformity of life to
his law, it opens to us the only way of acceptance with him, and the
full remission of all sin. This leads me to observe----

_In the last place,_ that the PRINCIPAL glory of the Gospel, is its
revealing to us a mediatorial Salvation, the only way to pardon--the
recovery of lost man by the sufferings and death of the Son of God.
This, indeed, as the attentive hearer will easily apprehend, is the
GREAT EXCELLENCY of our Religion. That which more than any thing
else, or all things else, shows its glory and worth. This is the
chief excellence. All that hath been above illustrated, if united
together is far from being equal to this; and was but preparatory to
it. This was designedly reserved for the last and crowning glory of
all. As sinners we want a method revealed, or to be shown, how we may
obtain forgiveness and the divine favour, acceptance with a holy and
sin-hating God. This the Gospel clearly reveals to us; and in this
consists its glory. This distinguishes it from all false
religions--from all the religions ever broached in the world. There
is one God and one Mediator between God and man. Other foundation can
no man lay, that that is laid even Jesus Christ. We are redeemed with
his precious blood. He is the lamb of God that taketh away the sin of
the world. No man can come unto the Father but by him. He is the way,
the truth, and the life. Through him, as an exalted Redeemer,
repentance and remission of sin are preached to an Apostate world. He
came to seek and to save that which was lost--to call sinners to
repentance.--_Be it known unto you, therefore men and brethren, that
through this man is preached unto you the forgiveness of sins: and by
him all that believe, are justified from all things from which ye
could not be justified by the law of Moses._ Neither is there
Salvation in any other: for there is none other name under heaven
given among men, whereby we must be saved. The CHIEF MERCY of the
Deity to a ruined world is the gift of a Saviour. This is the
unspeakable gift. None can be compared to it. It is infinitely above
all others. Whenever the inspired penmen touch upon this theme, the
LOVE of God in giving his son to make a propitiation for sin, they
seem to be carried out of themselves. They delight to dwell upon it.
They are raised beyond their ordinary pitch. They labour for language
to describe it. They know not how to speak worthily upon it; where to
begin, or where to end.--They exclaim, O the _length,_ the _depth,_
the _height,_ the _breadth_ of the love of God; his redeeming love!--

All indeed that Jesus Christ did, and suffered was to open a way for
our pardon, and to lead us to life eternal; a life of pardon and
acceptance with God, which might be compatible with the claims of
strict justice. FOR THIS, he lived a painful life. FOR THIS, he
condescended to be clothed in human flesh. FOR THIS, he died on the
Cross, an ignominious death. FOR THIS, he lay in the cold and silent
grave. FOR THIS, at the destined moment, he burst asunder the bonds
of death, and arose in triumph, as a mighty conqueror over death and
hell; for as he was wounded for our transgressions, so he was raised
again for our justification. FOR THIS, he ascended, in a visible
form, before chosen witnesses, into heaven. When we behold him coming
into the world--living--suffering--bleeding--dying--numbered with
transgressors, for he was crucified between two malefactors, as if
the greatest criminal of the three--and suspended on the cross on
Calvary's top, between the heavens and the earth, as if unworthy of
either--we see him as the GREAT PROPITIATORY SACRIFICE for sin.

The law came by Moses, but grace and truth by Jesus Christ; and he
fulfilled all righteousness. He put an honour, by what he did, and by
what he suffered, by his active and passive obedience, on the divine
character, law, and government. To all worlds, he has given full
proof that pardoning mercy may be consistently exercised to all
penitents--that the ruler of the Universe may be just and yet justify
the believer--that an honourable door of salvation is opened. He
indeed bore the sinner's shame and iniquities as his substitute; and
accordingly is made unto all that believe, wisdom, righteousness,
sanctification, and redemption. Through his peace-speaking blood a
way of life and forgiveness for, even the chief of sinners on their
repentance is made known. A holy, and righteous, and sovereign God,
who is bound to consult the honour and glory of his own character,
law, and government, and the welfare of the system of the Universe,
can be just and yet forgive the sinner, who repents and believes in a
Saviour. Man may be saved, and yet his salvation honour his Maker, as
the all-wise and all-holy Jehovah. He is glorified in our recovery
from sin to holiness, and more glorified, than if we had been left to
perish, unpitied; and the law had been executed upon us, in all its
awful rigours.----Here consequently is the PECULIAR GLORY or
PRINCIPAL EXCELLENCE of the Gospel.--its revealing to us a
mediatorial interposition--a way of pardon and felicity consistent
with all the divine attributes. It honours, indeed, the DIVINE BEING,
and all his perfections, wisdom, goodness, mercy, and justice, while
it provides, in the most ample manner, for the sinner's relief and
salvation.

Would any then enquire after the peculiar glory or excellence of the
Gospel they may at once receive a full answer, on what I have now
stated.--A VICARIOUS RIGHTEOUSNESS--a PARDON PURCHASED by the
precious blood of the Son of God--the CROSS of Christ--is the sum and
substance--the GLORY of the Gospel. Sin is expiated by an adequate
sacrifice--everlasting righteousness is brought in--the divine honour
is secured--and all the law magnified. This is the EXCELLENCE of the
Christian Religion. Unless we see this; we see nothing of the worth
of a Saviour--and we know nothing either experimentally, savingly, or
even speculatively of the GLORY of the Gospel.

I have now considered, at some length, the general excellence of the
Christian Religion. Had my illustrations and arguments been such, as
the dignity and grandeur of the subject required, I should hope that
every hearer would receive such a sense of the excellence of that
Religion, in which he was born and educated, and which blesses, with
its salutary rays, as a divine light, our happy Country, as would
never wear off, but lead to a temper of mind and conduct of life
conformable to its precepts.--In as few words as they can be
expressed, permit me, to recapitulate all the arguments and
considerations which have been enlarged upon in these discourses, and
present them, in one united view, that they may all have their proper
weight on the mind. The Christian Religion then is excellent, as it
shines gloriously above all other religions.--As it contains an
admirable system of doctrines, and a plain and rational mode of
worship:--as it lays before us the best system of duties, all of
which are reasonable, and the most weighty and solemn motives to
enforce them:--as it comprises in it the most precious promises, and
furnishes the richest supports, in days of adversity and misfortune,
far surpassing all that could be derived from reason and philosophy,
though these a wise man will by no means despise:--as it builds
itself upon no selfish foundation,--as it prohibits all moral evil,
and every thing which would interrupt our peace and comfort as
individuals, or the harmony and benefit of society, which it consults
and secures:--as it offers the most gracious, and sufficient
assistances to enable us to perform all required duty, and hath but
two _sacramental institutions,_ both of which are reasonable, having
a doctrinal and moral tendency,--as it exhibits a perfect and sublime
morality which the life of its FOUNDER happily exemplified: for the
example which he set us of Virtue and goodness is indefective:--as it
gives us so much light into the great plan of the divine
government:--and as it reveals a mediatorial salvation, the only way
of pardon and acceptance with the omniscient--and all-holy God. Well
may the Gospel, be called the _Gospel of_ God--the _Gospel of the
grace_ of God--the _glorious Gospel of the blessed God_--the _power
of God_ unto salvation--the _wisdom that is_ from above--the _mystery
hid_ from ages--the _Gospel of_ Christ--good _news of salvation_--and
_the Gospel of our salvation_--the _grace_ of God--and _the Gospel of
peace._

The whole will be concluded, with only one request to the hearer,
that as he would act up to the dignity of his rational nature--as he
would admit nothing, which is contrary to, or reject nothing which is
consistent with, reason--that as he would be happy on earth--and
happy after death, so he would, with fairness and candor, with all
due seriousness and deliberation, examine the merits, the internal
worth and beauty, the EXCELLENCE of the Christian Religion, that from
a full conviction of its being worthy of all acceptation, he may
conform his life to its precepts, be interested in the righteousness
of its author, and build his hopes upon its promises--and, then, its
rewards will be his portion, when time is no more.--And now to the
King, eternal, immortal, and invisible, be rendered, through Jesus
Christ, all honor, glory, and praise, from all on earth, and all in
heaven!----_AMEN!_



Transcriber's Notes.

Detailed changes:

 - On page vii., change the reference 2 Thessalonians, 2. 15 to
   2 Thessalonians, ii. 15, for consistency.

 - On page 11, change the reference from "EPHES. II. 12." to
   "EPHESIANS ii. 12." to match the style used in the rest of the
   book.

 - On page 13, in the "first thing proposed" paragraph, change the
   Roman "I" to an Arabic "1" for consistency with later numbers.

 - On page 15, change "all will berewarded according to their
   character and works" to "all will be rewarded . . . ."

 - The break between pages 15 and 16 is in the word "denied":
   de|nied. In this and all subsequent cases, the whole word was
   moved to the earlier page.

 - On page 20, capitalize "Sirs" and "We" in the quotation of
   Acts xiv. 15.

 - On page 21, in point 3, change "indispensibly" to "indispensably"
   twice.

 - On page 22, change "to do justly and and love mercy" to "to do
   justly and love mercy."

 - The break between pages 22 and 23 is in the word "unto": un|to.

 - The break between pages 23 and 24 is in the word "homage":
   hom|age.

 - The break between pages 26 and 27 is in the word "happy": hap|py.

 - On page 27, the sentence "We proceed--as was proposed--" was
   centered in the original, which stands out in the narrow column
   of the book. The Transcriber removed the formatting.

 - The break between pages 31 and 32 is in the word "information":
   informa|tion.

 - On page 33, insert a period after ". . . please their Idol."
   Change "Carthagenians" to "Carthaginians."

 - The break between paged 36 and 37 is in the word "intended":
   in|tended.

 - On page 37, in the "first of these" paragraph, change "preceeding"
   to "preceding." The sentence "We now pass--to observe----" was
   centered in the original, which stands out in the narrow column of
   the book. The Transcriber removed the formatting. In point 3,
   change the question mark after the sentence that begins "When we
   ponder deep" to a period.

 - The break between pages 37 and 38 is in the word "appear":
   ap|pear.

 - On page 38, in the sentence that begins "The anxious enquiry,"
   change the sentence-ending period to a question mark.

 - On page 39, in the first paragraph that starts on the page,
   change "dispair" to "despair."

 - On page 40, change "incorigible" to "incorrigible."

 - The break between pages 43 and 44 is in the word "revelation":
   reve|lation.

 - On page 48, change "indisipenibly" to "indispensably."

 - On page 49, in the quotation of Romans i. 22-31, change
   "forefooted beasts" to "fourfooted beasts."

 - On page 50, insert a comma into the quotation of the text after
   "commonwealth of Israel," update a scripture reference from
   "Genesis 6. 5." to "Genesis vi. 5" for consistency, insert
   parentheses around that reference for clarity, and insert double
   quotes around the quoted scripture.

 - On page 51, change "all have sinned and come short of the glory
   God" to ". . . glory of God."

 - On page 53, in point 2, change "condescention" to "condescension."

 - On page 56, change "dispise" to "despise."

 - On page 57, change "Gospel truths, and or dinances are dispensed"
   to ". . . and ordinances are dispensed." Also insert an apostrophe
   into the phrase "Lord's will" in the quotation of Luke xii. 47.

 - The break between pages 59 and 60 is in the word "acknowledge":
   acknow|ledge.

 - The break between pages 64 and 65 in in the word "destruction":
   des|truction.

 - The break between pages 67 and 68 is in the word "observe":
   ob|serve.

 - The break between pages 68 and 69 is in the word "contradicting":
   con|tradicting.

 - On page 70, change "Each writers stile or manner" to "Each
   writer's stile or manner."

 - On page 72, in the paragraph that starts on the page, change
   "erronists" to "errorists."

 - The break between pages 74 and 75 is in the word "unfounded":
   un|founded.

 - A quotation that begins at the bottom of page 74 and continues on
   to page 75 has an opening quotation mark at the beginning of each
   line. It was transcribed using one opening and one closing
   quotation mark.

 - On page 76, a rather long sentence begins "The question is not"
   and ends "doctrines of the Bible? for this is readily
   acknowledged." The Transcriber changed the question mark to a
   colon, because this is an assertion, not a question.

 - The break between pages 81 and 82 is in the word "spiritual":
   spirit|ual.

 - On page 85, insert commas into the list "iniquity, transgression,
   and sin."

 - On page 88, change "indispensible" to "indispensable."

 - On page 91, change "What wise and great achievments have ever been
   accomplished without perseverance." to "What wise and great
   achievements have ever been accomplished without perseverance?"
   _(spelling of "achievements" and period to question mark)_

 - On page 94, change "If, says he, you neglect the duty . . ." to
   "If," says he, "you neglect the duty . . ." to remove the speaker's
   interjection from the quoted text. Remove the comma from
   "Children's, Children."

 - The break between pages 94 and 95 is in the word "Christianity":
   Christiani|ty.

 - On page 106, change "pinacle" to "pinnacle."

 - On page 107, change "harrassed" to "harassed."

 - The break between pages 107 and 108 is in the word "whatever":
   whatev|er.

 - On page 108, change "Whereever any rational creature . . ." to
   "Wherever any rational creature . . . ."

 - The break between pages 109 and 110 is in a unit that style
   indicates should not be broken: "own.--|What." The entire unit
   in this and subsequent cases was moved to the earlier page.

 - On page 110, in the first paragraph that starts on the page,
   change "indispensible" to "indispensable" and "indispensibly" to
   "indispensably." In the second paragraph, change "indispensible"
   to "indispensable."

 - On page 112, change "however great cannot annul is" to "however
   great cannot annul it."

 - The break between pages 117 and 118 is in a unit that style
   indicates should not be broken: "God--|one."

 - The break between pages 118 and 119 is in the word "any": a|ny.

 - On page 126, change "indispensible" to "indispensable."

 - On page 127, set the word "Again" in Roman type because it
   represents the speaker's interjection between scripture quotations
   (which are set in _Italic._) Remove the Italic formatting from the
   word "preached" because it is not part of the quotation of Romans
   x. 17 in KJV.

 - On page 128, change "indispensibly" to "indispensably."

 - On page 129, in the James quotation, change "ingrafted" to
   "engrafted."

 - On page 131, change "dispise" to "despise."

 - On page 133, change "tranquility" to "tranquillity" and
   "practised" to "practiced."

 - The break between pages 136 and 137 is in a unit that style
   indicates should not be broken: "sanctified--|when."

 - The break between pages 137 and 138 is in the word "mercy":
   mer|cy.

 - On page 139, change "indispensible" to "indispensable."

 - On page 141, capitalize "Platonic."

 - On page 143, change "It's beneficial tendency" to "Its beneficial
   tendency" _(contraction to possessive)_

 - The break between pages 144 and 145 is in the word "even": e|ven.

 - On page 147, there is a lengthy quotation where, in the original,
   each line starts with an opening quotation mark. Transcribed using
   modern style, with one quote at the beginning. In the sentence
   "But can you think," change the sentence-ending period to a
   question mark.

 - The break between pages 149 and 150 is in the word "esteem":
   es|teem.

 - The break between pages 150 and 151 is in the word "being":
   be|ing.

 - On page 154, change "practise condesention" to "practice
   condescension."

 - On page 155, change "prophecy" to "prophesy." Add a period after
   the list "ardour, sublimity, and purity." Change "Prayers, says a
   mahomatan writer, are the pillars . . ." to "Prayers," says a
   mahomatan writer, "are the pillars . . ." to remove the speaker's
   interjection from the quotation.

 - The break between pages 156 and 157 is in the word "forsaking":
   forsa|king.

 - On page 159, change "whether the tribes" to "whither the tribes."

 - On page 161, change the word "break" to "brake" to match the KJV.

 - On page 170, change "henceforth drank" to "henceforth drunk."

 - On page 173, correct a citation from "ii Chapter--42 verse" to
   "ii. Chapter--41 and 42 verses."

 - The break between pages 173 and 174 is in the word "believers":
   be|lievers.

 - The break between pages 174 and 175 is in the word "common":
   com|mon.

 - On page 177, change "to wash one anothers feet" to "to wash one
   another's feet" and add a period after "John xiii."

 - The break between pages 178 and 179 is in the word "ordinance":
   or|dinance.

 - On page 180, in the second paragraph, change "condescention" to
   "condescension."

 - The break between pages 183 and 184 is in the word "remembrance":
   remem|brance.

 - On page 186, in the concluding paragraph, change "intirely" to
   "entirely" and "pretentions" to "pretensions."

 - On page 187, put a period after the chapter number in "Matthew
   xxviii."

 - The break between pages 189 and 190 is in the word "Sacrament":
   Sacra|ment.

 - The break between pages 190 and 191 is in the word "ordinances":
   or|dinances.

 - The break between pages 193 and 194 is in the word "particular":
   par|ticular.

 - On page 194, change "dispair" to "despair."

 - On page 195, put a period after the chapter number "Mark xvi." and
   change "whereever you may" to "wherever you may."

 - The break between pages 197 and 198 is in the word "professed":
   pro|fessed.

 - The break between pages 198 and 199 is in the word "Doubtless":
   Doubt|less.

 - The break between pages 200 and 201 is in the word "baptized":
   bap|tized.

 - On page 200, change "indispensibly" to "indispensably."

 - The break between pages 201 and 202 is in the word "proved":
   pro|ved.

 - On page 204 is a list of Bible quotations in quick succession. Two
   of them are identified as being from the 38th verse of Acts
   chapter 8. The reference for the first one, "Here is water," was
   corrected to the 36th verse and add "me" into "what doth hinder me
   to be baptized?"

 - On page 207, add a period after the chapter number for Matthew
   xxviii.

 - On page 211, change "condescention" to "condescension."

 - On page 213, set "that is Christ" in Roman type to distinguish it
   from the quoted scripture.

 - The break between pages 214 and 215 is in the word "nations":
   na|tions.

 - On page 215, change "condescention" to "condescension" and "divine
   right of baptism" to "divine rite of baptism."

 - On page 217, change "washing his disciples feet" to "washing His
   disciples' feet."

 - The break between pages 217 and 218 is in the word "over": o|ver.

 - On page 218, change "exteriour" to "exterior" and "condescention"
   to "condescension."

 - The break between pages 218 and 219 is in the word "administer":
   admin|ister.

 - On page 220, change "dependance" to "dependence" and "we and
   our's" to "we and ours."

 - On page 224, update "To day" to "To-day" to match "to-morrow" in
   the next sentence.

 - On page 227, change "Turky" to "Turkey."

 - On page 228, change "inseperable" to "inseparable."

 - The break between pages 228 and 229 is in the word "every":
   ev|ery.

 - The break between pages 230 and 231 is in the word "profess":
   pro|fess.

 - On page 231, change "those at Coloss" to "those at Colossae."

 - On page 233, set the speaker's interjection, "that is Christ" in
   Roman type because it is not part of the quoted verse (Colossians
   ii. 12).

 - On page 235, change "all Zions friends" to "all Zion's friends."

 - On page 236, change "indispensibly" to "indispensably."

 - On page 238, change "hauling men and women" to "haling men and
   women."

 - The break between pages 239 and 240 is in a unit that style
   indicates should not be broken: "celebrated|--though."

 - On page 240, change "Thiatira" to "Thyatira."

 - On page 241, change "Coloss" to "Colossae."

 - The break between pages 242 and 243 is in the word "exercised":
   ex|ercised.

 - On page 244, change "exteriour" to "exterior."

 - The break between pages 248 and 249 is in the word "behoved":
   beho|ved.

 - On page 250 is a lengthy quotation that was originally set with
   an opening quotation mark at the beginning of each line. It was
   transcribed conventionally, with one opening and one closing
   quotation mark.

 - The break between pages 252 and 253 is in the word "metaphors":
   meta|phors.

 - The break between pages 259 and 260 is in the word "important":
   im|portant.

 - On page 260, insert an apostrophe into a quotation of Malachi
   ii. 7, "For the Priest's lips were to keep knowledge."

 - On page 264, the discourse ends with a restatement of the text.
   However, this was not recognized by the typesetter, so it was set
   in Roman type. The Transcriber set it in Italic, and corrected
   "understand the scripture" to "understand the scriptures," to
   match the text.

 - On page 265, change "GALATIONS" to "GALATIANS" in the reference
   for the text of the discourse.

 - The break between pages 266 and 267 is in the word "dangerous":
   dan|gerous.

 - On page 267, change "surprized" to "surprised."

 - The break between pages 271 and 272 is in the word "institution":
   in|stitution.

 - The break between pages 272 and 273 is in a unit which style
   indicates should not be broken: "promises--|denounce."

 - On page 273, change "indispensible" to "indispensable."

 - On page 274, change a period to a question mark after the sentence
   that begins "Can a case be named" and ends "may not righteously
   claim a reward?"

 - On page 276, change "can any once" to "can any one."

 - The break between pages 276 and 277 is in the word "study":
   stu|dy.

 - On page 278, insert an apostrophe into "it is the Apostle's own
   argument."

 - On page 279, a lengthy quote is set in the original with an
   opening quotation mark at the beginning of each line. It was
   transcribed conventionally, with one opening and one closing
   quotation mark.

 - On page 280, Change "maintainance" to "maintenance" and "that
   teachest" to "that teacheth." A lengthy quote is set in the
   original with an opening quotation mark at the beginning of each
   line. It was transcribed conventionally, with one opening and one
   closing quotation mark.

 - The break between pages 281 and 282 is in the word "conscience":
   con|science.

 - On page 283, capitalize the new sentence "Every one, who looks
   upon this passage . . . ."

 - On page 288, the first word of the paragraph, "Therefore," was set
   in Roman small caps because it was not recognized as part of the
   text for the discourse. The Transcriber set it in Italic with the
   rest of the quotation.

 - The break between pages 288 and 289 is in the word "preached":
   preach|ed.

 - The break between pages 292 and 293 is in the word "dangers":
   dan|gers.

 - On page 295, change "compleatly" to "completely."

 - The break between pages 298 and 299 is in the word "nations":
   na|tions.

 - The break between pages 299 and 300 is in the word "agreeably":
   a|greeably.

 - On page 302, change "surprizing" to "surprising."

 - On page 306, change "dependance" to "dependence."

 - The break between pages 307 and 308 is in the word "sacramentally":
   sacra|mentally.

 - On page 309, change "preceeding" to "preceding."

 - The break between pages 310 and 311 is in the word "twinkling":
   twink|ling.

 - On page 311, remove "is" from "It is was necessary . . . ."

 - The break between pages 311 and 312 is in the word "worshipping":
   worship|ping.

 - On page 313, in the quotation of the fourth commandment, change
   "thou shalt not no any work" to "thou shalt not do any work" and
   change "heaven and earth, Sea, and all that in them is" to "heaven
   and earth, the Sea, and all that in them is."

 - The break between pages 314 and 315 is in the word "Sabbath":
   Sab|bath.

 - On page 318, set the scripture quotation introduced with "It is
   prefaced thus" in Italic.

 - On page 319, change "dispised" to "despised."

 - The break between pages 319 and 320 is in the word "Sabbath":
   Sab|bath.

 - The break between pages 322 and 323 is in a unit that style
   indicates should not be broken: "benefit--|that."

 - On page 324, change "sabatism" to "sabbatism."

 - On page 325, change "Let any man, saith he, show me . . ." to
   "Let any man," saith he, "show me . . ." to remove the speaker's
   interjection from the quoted text.

 - The break between pages 327 and 328 is in the word "account":
   ac|count.

 - On page 328, after the "Can any shut their eyes" sentence, change
   the period to a question mark.

 - The break between pages 329 and 330 is in the word "Christians":
   Chris|tians.

 - On page 333, the word "Pentecost" appears three times, the first
   two in the original as "Pentacost." They were changed to be
   consistent.

 - On page 335, insert an apostrophe into "deny or disown the
   _Lord's day._"

 - On page 339, change "That the forth commandment is of perpetual
   obligation . . ." to "That the fourth commandment . . . ."

 - On page 340, change "lightening" to "lightning."

 - The break between pages 341 and 342 is in the word "singularity":
   sin|gularity.

 - On page 342, insert an apostrophe into "in the purest times in the
   Apostle's days."

 - On page 344, change "whole Christain world" to "whole Christian
   world" the first time that phrase appears in small caps on that
   page. Later on that page is a lengthy quote which is set with open
   quote characters at the beginning of each line. It is transcribed
   conventionally, with one opening and one closing quotation mark.

 - On pages 345-6, a long quotation is presented in the original as
   follows: "If, says he, addressing himself to people on their abuse
   of the Sabbath." However, The Transcriber is under the distinct
   impression that the only word quoted is the first one, and that the
   rest is an interjection. The closing quotation mark inserted after
   "interest of Religion" is an educated guess. The speaker returns
   to the first person with the next sentence ("May I not
   hope . . .").

 - On page 346, the last word of the discourse "AMEN" follows a
   scripture quotation. In the original it is set in Italic. It has
   been transcribed in Roman because it is not part of the quoted
   scripture.

 - The break between pages 350 and 351 is in the word "poisonous":
   poi|sonous.

 - The break between pages 353 and 354 is in the word "unable":
   un|able.

 - The break between pages 358 and 359 is in the word "proposal":
   pro|posal.

 - On page 360, change "While Ministers, while Magistrates, while
   Parents, says one, sleep, . . ." to "While Ministers, while
   Magistrates, while Parents," says one, "sleep, . . ." to remove
   the speaker's interjection from the quoted text. Change
   "seperation" to "separation." Insert an apostrophe into "the
   Apostles' doctrines."

 - On page 362, scripture that was quoted on page 361 is quoted
   again. The sentence "Then shall the righteous shine forever . . ."
   was not recognized as part of the quotation and was set in Roman
   in the original. It has been transcribed in Italic.

 - On page 364, change "immoveable" to "immovable."

 - The break between paged 365 and 366 is in the word "employs":
   em|ploys.

 - On page 366, insert a period after "a more spiritual way of
   serving God." In the last sentence, correct "kingdem of our
   heavenly Father" to "kingdom of our heavenly Father."

 - On page 367, in the scripture quotation, change "prophesies" to
   "prophecies" and insert a comma, change the comma after "fail" to
   a semicolon, and insert a comma after "knowledge."

 - The break between pages 368 and 369 is in the word "indeed":
   in|deed.

 - The break between pages 369 and 370 is in the word "joyful":
   joy|ful.

 - On page 372, change the quotation of 1 Corinthians xiii. 1 from
   "Though I speak with the tongues of men and angels" to "Though I
   speak with the tongues of men and of angels" and change "have all
   faith so that I could remove mountains, and have no Charity" to
   ". . . have not Charity" to match the KJV text.

 - On page 373, change "benificent" to "beneficent" and "preceeding"
   to "preceding." In the quotation of 1 Cor. xii. 1 and 7-10, apply
   Reverential Capitalisation (RC) to the word "Spirit" throughout;
   change "gift of healing" to "gifts of healing" and "prophesy" to
   "prophecy."

 - On page 374, in the scripture quotation, apply RC to "Spirit."
   At the end of the paragraph, change "Heb. iii. 3, 4" to
   "Heb. ii. 3, 4" and the final period to a question mark.

 - The break between pages 374 and 375 is in the word "expressive":
   ex|pressive.

 - On page 377, change "reject them as imposters" to "impostors" for
   consistency with other uses on the page.

 - The break between pages 378 and 379 is in the word "inspiration":
   in|spiration.

 - The break between pages 379 and 380 is in the word "inspiration":
   inspi|ration.

 - On page 380, change "every threatning" to "every threatening."

 - On page 382, change "Thy word is a light to my feet, and a lamp to
   my paths" to "Thy word is a lamp unto my feet, and a light unto my
   path" (Ps. cxix. 105).

 - On page 384, change "guidence" to "guidance" and, in the list,
   insert a comma after "body of men."

 - On page 387, change "It is easier, says he, to conceive than to
   express . . ." to "It is easier," says he, "to conceive than to
   express . . ." to remove the speaker's interjection from the
   quotation.

 - On page 388, change "merchandize" to "merchandise."

 - On page 391, change "imposter" to "impostor."

 - On page 395, change "but least this phrase" to "but lest this
   phrase."

 - The break between pages 396 and 397 is in the word "meaning":
   mean|ing.

 - On page 399, change "transcendantly" to "transcendently."

 - On page 400, change "dependance" to "dependence."

 - The break between pages 400 and 401 is in the word "complete":
   com|plete.

 - The break between pages 401 and 402 is in a unit which style
   indicates should not be broken: "heart?|--And."

 - The break between pages 402 and 403 is in the word "sacrifices":
   sac|rifices.

 - On page 403, a lengthy quote is set in the original with an
   opening quotation mark at the beginning of each line. It has
   been transcribed conventionally, with one opening and one
   closing quote. Change "encreased" to "increased."

 - On page 406, insert right quotation mark after "perfectly to keep
   the commandments of God" the first time the question from the
   catechism is quoted. Also, change "It is very extraordinary, says
   he, that this sinless perfection . . ." to "It is very
   extraordinary," says he, "that this sinless perfection . . ." to
   remove the speaker's interjection from the quoted text.

 - On page 409, insert a comma into a list after "losses."

 - On page 413, change "letter of their's" to "letter of theirs."

 - The break between pages 417 and 418 is in the word "dictates":
   dic|tates.

 - The break between pages 418 and 419 is in the word "diffused":
   dif|fused.

 - On page 419, change "things of Gods" to "things of God." The text
   alludes to Genesis xlix. 3-4. Change "Reuben is, unstable as water
   thou shall not excel" to "Reuben is unstable as water, thou shalt
   not excel" (_move comma, shall -> shalt_).

 - The break between pages 419 and 420 is in the word "pursuit":
   pur|suit.

 - On pages 421-2, there are two lengthy quotes that in the original
   have an opening quotation mark at the beginning of each line. Each
   was set conventionally, with one opening and one closing quotation
   mark. Also, change "I may, in the holy and righteous Providence of
   God, should the Christian say, be left to fall into error and
   delusion" to "I may, in the holy and righteous Providence of God,"
   should the Christian say, "be left to fall into error and
   delusion" to remove the speaker's interjection from his advice.

 - On page 422-3, there is a lenghty footnote. From the first
   paragraph, insert a period before the dash and remove left double
   quotes after. In the second paragraph, insert double quotes around
   the genius' statements, avoiding the asides. Remove right double
   quotes from the end of the footnote.

 - On page 423, change "false Christ's" to "false Christs."

 - In the footnote to Discourse XX, which is originally on page 422,
   change "desirous of seing . . ." to "desirous of seeing . . . ."

 - On page 425, in the 2 Peter ii. 1 quotation, change "bring up
   themselves" to "bring upon themselves."

 - On page 430, in the 1 Corinthians xv. 58 quotation, change
   "steadfast and imoveable" to "stedfast and unmoveable" to match
   KJV.

 - On page 433, change "Though I speak with the tongues of men and
   angels" to "Though I speak with the tongues of men and of angels"
   to match the KJV text and change "benificence" to "beneficence."

 - On page 435, there is a lengthy quote which in the original has
   an opening quotation mark at the beginning of each line. It was
   transcribed conventionally, with one opening and one closing
   quotation mark.

 - On page 436, change "And we may add Deism, if that may, with any
   justice, he called a religion." to "And we may add Deism, if that
   may, with any justice, be called a religion." _("he" to "be")_

 - On page 437, "behold" to "beheld" in the scripture quotation and
   change "ever published to the word" to "ever published to the
   world." _("word" to "world")_

 - On page 439, change "unnatural and detestible vices" to "unnatural
   and detestable vices." _(spelling of "detestable")_

 - The break between pages 439 and 440 is in the word "childish":
   child|ish.

 - On page 441, insert an apostrophe into "For argument's sake."

 - The break between pages 441 and 442 is in the word "forgiven":
   for|given.

 - On page 442, put a period at the end of the sentence "It teaches
   us, also, the nature of this atonement."

 - On page 443, set the phrase "says the Apostle Paul," in Roman type
   because it is not part of the quotation of Galatians v. 24.

 - On page 445, change "golden Censor" to "golden Censer."

 - On page 447, change "preceeding" to "preceding."

 - The break between pages 448 and 449 is in the word "rational":
   ra|tional.

 - On page 450, change "reconcileable" to "reconcilable."

 - On page 452, change "benificence" to "beneficence."

 - The break between pages 453 and 454 is in the word "prescribed":
   pre|scribed.

 - On page 455, insert an apostrophe into "in the mind's view."

 - On page 456, change "dependant" to "dependent."

 - The break between pages 456 and 457 is in the word
   "encouragements": encourage|ments.

 - On page 459, change "extatic" to "ecstatic." Change "Moreover you
   would there learn, says he, the important lesson . . ." to
   "Moreover you would there learn," says he, "the important
   lesson . . ." to remove the speaker's interjection from the quoted
   text.

 - On page 460, set the phrase "to his disciples" in Roman text
   because it is not part of the quotation of John xvi. 33.

 - On page 461, change "thing upon which it prays" to "preys" and
   "fewel" to "fuel."

 - On page 468, in the quotation of Mark x. 17-22, change "thou shall
   have treasure" to "thou shalt have treasure." Change the comma
   after "follow me" to a period. Change "honour" to "honor" twice to
   match other uses in that paragraph.

 - The break between pages 468 and 469 is in the word "private":
   pri|vate.

 - The break between pages 470 and 471 is in the word "divine":
   di|vine.

 - On page 472, change "condescention" to "condescension."

 - The break between pages 472 and 473 is in the word "Father":
   Fa|ther.

 - On page 473, change "condescention" to "condescension."

 - On page 476, after the "If God have annexed" sentence, change the
   period to a question mark.

 - On page 477, change "dissentions" to "dissensions."

 - The break between pages 478 and 479 is in the word "happiness":
   hap|piness.

 - On page 479, in the list of virtues, change "honestry" to
   "honesty." Later, change "persuits" to "pursuits."

 - On page 480, change "benefitted" to "benefited."

 - On page 481, change "recompenced" to "recompensed."

 - The break between pages 483 and 484 is in the word "attention":
   at|tention.

 - The break between pages 484 and 485 is in the word "merciful":
   mer|ciful.

 - On page 486, change "our Lord himself, when he came to reveal his
   Father's will, in forms us . . ." to ". . . informs us . . . ."

 - On page 487, change "reclaim us from our evils ways" to "reclaim
   us from our evil ways."

 - On page 488, change "condescention" to "condescension."

 - On pages 490-1, there is a lengthy quote. In the original, there
   is one opening quotation mark and one closing quotation mark, on
   the following page. It was transcribed with an additional opening
   quotation mark at the start of the new paragraph within the
   quotation.





End of Project Gutenberg's Twenty-four Discourses, by Nathan Perkins

*** 