I • Y.^LE«'¥]M]I¥IEIESninf •

Gift of
May Bishop Thompson
and
Louis Bennett Bishop

THEOLOGY;

EXPLAINED AND DEFENDED,
IN A
SERIES OF SERMONS;

BY
TIMOTHY DWIGHT, S. T. D. LL. D.
LATE PRESIDENT OF YALE COLLEGE.
WITH A
MEMOIR op
THE LIFE OF THE AUTHOR.
IN FOUR VOLUMES.
FIFTH EDITION.

VOL. IV.

jmW YORK !
G. & C. CARVILL, No. 108 BROADWAY.

STEBEOTYPEB BX A. CHAKDLStl
1828,

CONTENTS OF THE FOURTH VOLUME,

Page
SERMON CXXXII. The Tenth Commandment. Ambition.— Aom. xii. 16. 5
SERMON CXXXIII. Man's Inability to obey the Law of God.— Roi». viii. 7. 16
SERMON CXXXIV. Faith and Repentance necessary to restbre us to Obe
dience.— jJcfs XX. 20, 21. . . . . - 27
SERMON CXXXV. The Means of Grace. The Ordinary Means of Grace.
Proofs that there are such Means. — 1 Cor. iv. 15. - - - 38
SERMON CXXXVI. The Ordinary Meatis of Grace. What they are ; and
what is their Influence. — 1 Cor, iv. 15. - - - - 49
SERMON CXXXVII. The Ordinary Means of Grace. Objections an
swered  1 Cor, iv. 15. - - - 60
SERMON CXXXVIII. The Ordinary Means of Grace. Hearing the Word
of God. — tuke viii. 18. ..... 75
SERMON CXXXIX. The Ordinary Means of Grace. The Nature, Seasons,
and Obli^tions qf Prayer. — 1 Thess, v. 17. - - - - 86
SERMON CXL. The Ordinary Means of Grace. TikD-UaoCsdnocc .nfPrayer
to Individuals. — \ Thess.v. IT. - - - ". :~--— »6.
SERMON CXLI. The Ordinary Means of Grace. The Usefulness of Prayer
to FamiUes. — Eph. vi. 10. - - - - 108
SERMON CXLII. The Ordinary Means of Grace. The Usefulness of Prayer
to Communities. — Psalm Ixxiii. 28. ..... ^22
SERMON CXLIII. The Ordinary Means of Grace. The Objections to
Prayer considered. — Job xxi. 15. ..... 134
SERMON CXLIV. The Ordinary Means of Grace. Forms of Prayer.—
Matt. vi. 9—13. -  144
SERMON CXLV. The Ordinary Means of Grace. Intercourse with Reli
gious Men. — Prov. xiii. 20. - - - . 157
SERMON CXLVI. The Ordinary Means of Grace. Religious Meditation.—
Prov. iv. 26. - - - . . . . . 171
SERMON CXL VII. The Ordinai-y Means of Grace. The Duty of Educating
Children religiously. Objections. — Prov. xxii. 6. - - . 182
SERMON CXLVIII. The Ordinary Means of Grace. The Manner in which
Religions Education is to be conducted. Motives to this Duty. — Prov.
xxii. 6. ... - - . . 193
SERMON CXLIX. The Extraordinary Means of Grace. The Character of
Members of the Church. — 2 Cor. vi. 14. ... 2O6
SERMON CL. The Extraordinary Means of Grace. Officers of the Church.
Ministers of the Gospel. Who are Ministers. — 1 Pe<. v, 1 — 3. - 221
SERMON CLI. The Extraordinary Means of Grace. Officers of the Church.
Ministers of the Gospel. Who are Ministers. — 1 Pet. v. 1 — 3. - 233
SERMON CLII. The Extraordinary Means of Grace. The End, Nature,
and Subjects of Preaching. — Matth. xxviii. 19. - . 246
SERMON CLIII. The Extraordinary Means of Grace. The Manner of
Preaching. — Matlh, xxviii. 19. ..... 259

4 CONTENtS. Page
SERMON CLIV. The Extraordinary Means of Grace. Various duties of
Mimsters. — 1 Thess. iii. 2. - - - - . - 273
SERMON CLV. The Extraordinary Means of Gracc. Officers of the
Church. Deacons. — .Sets vi. 1 — 6. - - . - - - 286
SERMON CLVL The Extraordinary Means of Grace. The Ordinances of
the Church. Baptism. Its Reality and Intention. — Matth. xxviii. 19. 298
SERMON CLVII. The Extraordinary Means of Grace. The Objections
against Infant Baptism answered. — Matth. xxviii. 19. - - 312
SERMON CLVIII. The Extraordinary Means of Grace. Direct Arguments
for Infant Baptism.— Jlfa<(/j. xxviii. 19. .... 324
SERMON CLIX. The Extraordinary Means of Grace. No Infants but the
Children of Believers, proper subjects of Baptism. Mode of Adminis
tration.— .4c(s ii. 38, 39. ----- 333
SERMON CLX. The Extraordinary Means of Grace. The Lord's Supper ;
Its Nature and Design. The QuaUfications of Communicants. — Mark
xiv. 22—25. - ..... 355
SERMON CLXI. The Extraordinary Means of Grace. The Lord's Supper.
Disposition with which it is to be attended ; and Motives to the Attend
ance. — MarTc xiv. 22 — 25. ...... 370
SERMON CLXII., The Extraordi n^-y Mo.i.is 6r Qrace. The Discipline of
tho oiiiirch. — Matlh. xviii. 15 — 18. ... sgs
SERMON CLXIII. Death.— Pi. xc. 3. .... 403
SERMON CLXIV. The immediate Consequences of Death. — Eccl. xii. 7. 417
SERMON CLXV. The Remoter Consequences of Death. The Resurrec
tion.— 1 Cor. XV. 16. - - ... 430
SERMON CLXVI. The Remoter Consequences of Death. The Final
Judgment.— 2 Pet. in. 10. ... . . 443
SERMON CLXVII. The Remoter Consequences of Death. The Punishment
of the Wicked. Its duration. — Matth. xxv. 46. - . 456
SERMON CLXVIII. The Remoter Consequences of Death. The Punish
ment of the Wicked. Its Nature.— 2 Pet. ii. 12. ... 466
SERMON CLXIX. The Remoter Consequences of Death. The Rewards of
the Righteous. The New Creation.— 2 Pet. iu. 13. - . - 477
SERMON CLXX. The Remoter Consequences of Death. The Happiness
of Heaven. — Rev. xxi. 1 — 3. - - - - - 487
SERMON CLXXI. The Remoter Consequences of Death. The Happiness
of Heaven. — Rev. xxi. 1 — 3. ...... 500
SERMON CLXXII. Conclusion. General Remarks. — Prov. viu. 6. - 513
SERMON CLXXIII. Conclusion. General Remarks  Prov. viii, 6. . 623
Intjex. --....-,. 687

SERMON CXXXII.

TENTH COMMANDMENT.  AMBITION.

Romans xii. 16. — Mind not liigh things.
The subject of the preceding discourse, you may remember,
was Avarice. In the present, 1 shall consider the other great
exercise of a covetous spirit, viz. Ambition.
Ambition is an affection of the mind, nearly related to Pride and
Vanity, Vanity is the self-complacency, which we feel in the con
sciousness of being superior to others. Pride is the same self-
complacency, united with a contempt for those, whom we consider
as our inferiors. Ambition is the desire of obtaining, or increas
ing, tliis superiority. Vamty, Msually makes men civil and com
plaisant. Pride, renders them rude, imperious, antf overbearing.
Vanity, chiefly subjects men to the imputation of weakness ; aSt
excites mingled emotions of pity and contempt. Pride, is often
attended with a kind of repulsive dignity ; is rather seen to be de
serving of contempt, than realized as the object of it ; sometimes
awakens awe; and always creates hatred and loathing. Vain
men are always ambitious; proud men generally; but they some
times appear satisfied with their present envied superiority to all
around them. Ambitious men are frequently vain, and sooner or
later are always proud. Vanity rests chiefly on personal attri
butes. Pride, in addition to these, fastens on every thing, which
is supposed to create distinction.
This love of superiority is the most . remarlcable exercise of
Covetousness ; and, united with the discontentment and envy, by
which it is regularly accompanied, appears to constitute the prin-
,cipal corruption of the human mind. It is impossible, without
wonder, to observe the modes, in which mankind exercise it ; and
the objects, in which it finds its gratification. They are of every
kind ; and are found every where. We are proud and vain of
whatever, in our own view, raises us above others ; whether a gift
of nature, an attainment of our own, or a mere accident, Our
pride and vanity are excited by the possession of personal beau
ty, strength, or agility ; by a lively imagination, clear judgment,
and tenderness of feeling ; by patrimonial wealth, and distinction
of family ; by the fact, that we live in the same neighbourhood,
or even in the same country, with persons of eminence ; that we
know them ; or even that we have seen them. No less common
ly are we proud and vain of bodily feats, graceful motions, and

6 AMBITION. [SER. CXXXlI.
becoming manners ; of our gains ; of our learning, inventions, sal
lies of wit, efforts of eloquence, and exploits of heroism ; of the
employments, to which we are devoted; of the taste, which we
display in our dress, entertainments, manner of living, building,
and planting ; of our industry, prudence, generosity, and piety ;
of our supposed interest in the Favour of God ; nay, even of our
penitence, and humility. We are proud, also, of the town, in
which we are born ; of the Church, to which we are attached ; of
the country, in which, we Uve; of the beauty of its surface, the
fertility of its soil, and the salubrity of its climate. In a word,
these emotions are excited by every thing, from which a roving,
eager imagination, and a corrupt heart, can elicit the means of per
sonal distinction.
So far as these gratifications of pride are not in our possession,
but are yet supposed to be attainable ; or so far as they are sup
posed capable of being increased, when already possessed by us ;
they become objects of Ambition. We eagerly covet them, and
labour strenuously to acquire them.
In the humble circles of life, the first, and very frequently the
last, aim of this doeiro of superiority is to rise above those, who
^ aiPe -iti Ihe same humble station. To be the first in a village
would, it is said, have been more acceptable to Ccesar himself,
than to have been the second in Rome. Most men certainly
raise their ambition no higher than this very limited superiority.
Neither their views, nor their circumstances, permit them to grasp
at more extensive and more elevated objects. Persons, who move
in a larger sphere, are apt to look down with contempt and pity
upbn the lowly struggles for pre-eminence, which spring up in the
cottage, and agitate the hamlet, without remembering, that they
are just as rational, and just as satisfactory, while they are less
distressing, and less guilty, than their own more splendid, and vio
lent, efforts to obtain superior consequence.
Minds of a more restless cast, of more expanded views, and
more inordinate wishes, never stop, voluntarily, at such objects as
these. The field of distinction is co-extended with the globe. The
means, by which it may be acquired, are endless in their multi ¦'
tude, and their application ; and the prize is always ready to
crown the victor. It cannot be wondered at, that minds of such a
cast' should, therefore, enter the race, and strujggle vigorously to
gain the prize.
I have remarked, that the means of distinction are endless in
their multitude, and their application. The objects, from which
it is immediately derived, are, however, comparatively few. These
are chiefly toeaZiA, splendour, learning, strength of mind, genius,
eloquence, courage, place, and power. To these are to be added
those remarkable actions, which excite the adfniration and applause of
mankind, '¦'

aER. CXXXII.] AMBITlOlV 7
Among the objects, most immediately coveted by ambitious
men, especially by those whose ambition has been peculiarly, ar
dent and insatiable, yame, splendour, place, and power, have held
the first rank. Splendour has been sought, as the means of fix
ing, and dazzling, the eyes of their fellow-men ; place, and fame,
as being partly the means of distinction, and partly the distinction
itself; and power, as involving in its nature the most decisive and
acknowledged superiority ; as including place, fame, and splen
dour ; and as famishing all the earthly means of distinction. In
to the chase for these objects, the great body of mankind have
entered, whenever they have found an opportunity. The hum
ble have striven for little places, and the show, which was intend
ed to excite the stare of a neighbourhood. The aspiring have
aimed at stations of high political consequence, and struggled to
set the world agape. Men of limited views have confined their
labours to the attainment of a character, which should circulate,
with respect, through a village; orbe engraved, with marks of
distinction, upon a tombstone ; while the lofty-minded have de
manded a name, which should sound through the world, and
a-waken the wonder of future generations. The powers of sub
altern magistracy have satisfied multitudes ; while others have
panted to grasp the sceptre of the monarch, and the sword of thc
conqueror. The Text is directed against this spirit in every form and ': de
gree. Mind not high things, says St, Paul to the Christians at Rome.
The English word tnind, appears very happily to express the
meaning ofthe original term, tpgovuvres : Give not your minds to
high things with eiiher attentioii or desire. It will be easily seen,
that this precept cuts up by the roots both the spirit, and the
consequences, of Ambition. If we pay not the regard, here for
bidden, to the objects of Ambition ; it is plain, that we shall
neither cherish the spirit, nor pursue the conduct, which it dic
tates. It is hardly necessary to observe, that the precept is di
rected to us, with the same force and obligation, as to the Chris
tians at Rome.
The reasons for this prohibition are of the most satisfactory
and sufiicient natm-e. As proofs of this truth I shall allege the
following. 1. Ambition is a primary part of our Rebellion against the Law
and Government of God.
In the first discourse on the Tenth Command, I observed, that
an inordinate desire of Natural good seems to be the commencement
of sin, in a being, originally virtuous. The two great branches of
this spirit, or the two great modes in which it operates, are Ambi
tion and Avarice. Of these. Ambition is, without a question, the
most universal, and the most powerfully operative. It extends
to more objects ; exerts itself in a far greater variety of modes ;
occupies, so far as we can judge, the minds of rauch greater roul-
\

8 AMBITION. [SE^. CXXXiL
titudes ; is more restless, vehement, and, if possible, more crav
ing. In every just consideration it holds, of course, the primary
placer God has assigned his place and duties, his situation and enjoy
ments, to every Intelligent creature. Impatience, with regard
to this situation, and the duties which it involves ; discontent
ment with the enjoyment, which it furnishes ; and those inor
dinate desires for the stations and allotments of others, out ot
which impatience and discontentment spring ; are, I think, evi
dently the first risings of the mind against its Maker. In these
emotions, the mind declares, that its Maker's Government is, in
its own view, unreasonable and unjust ; and that his Dispensa
tions are such, as to make it justifiably unwilling to regard them
with obedience and submission. Thus it arraigns the Wisdom
and Goodness of Jehovah ; and withdraws itself from allegi
ance to the Ruler of all things. Ambition, then, the principal
branch of this spirit, is the original rebellion against the Govern
ment of God. Accordingly, the principal ingredient in the first
transgression, was the ambition of our first Parents to become as
gods, knozoing good and e-oU. A precept, which forbids the as
sumption of so dangerous a character, and the pursuit of such fa
tal conduct, can need no additional proof of its rectitude. Still,
that, which is unnecessary to produce conviction, may be useful
for the purpose of making impressions on the heart. I observe,
therefore, 2. TTiat Ambition is fatal to the Happiness of the Ambitious man.
It is proverbially acknowledged, that Envy and Discontent are
only other names for misery. Yet these wretched attributes are
always attendant on ambition. No mind can be contented, whose
desires are ungratified. When those desires are eager, it will be
still more discontented ; and when he, who cherishes those de
sires, sees the good which he covets, in the possession of others,
he cannot fail to be envious. But the desires of an ambitious
man are always ungratified. That they are eager, needs no proof;
and eager desires invariably overrun the measure of the expected
enjoyment. When it is attained, therefore, it falls regularly short
of the expectations, and wishes ; and thus the mind regularly fails
of being satisfied, even when its efforts are crowned with success.
The happiness of Heaven, we are taught, will be commensurate
to the utmost desires of its inhabitants. In this world, ardent
wishes were never satisfied ; nor high hopes ever indulged with-
out disappointment.
The man, toho enters the career of Political advancement, never
acquires any thing like satisfaction, until he sees with absolute con
viction, that he can gain nothing more. Then, indeed, he may
sometimes sit down quietly ; because there is nothing within the
horizon of his view to rouse his energy to new hopes, and new ex
ertions. But his quiet is only the stagnant thilness, left by di^ap-

SER. CXXXII. j AMBrriO.\. ;>
{lointment ; tne paralytic torpor of despair. At first, he aims at a
lumble office. He attains it ; and with new eagerness raises his
views to one which is higher. He attains this also ; and more eager
still, bends his efforts to the acquisition of a third. The acquisition
of this, only renders more intense his thirst for another. Thus he
heats hunself, like a chariot wheel, merely by his own career ; and
will never cease to pant more and more ardently for promotion,
until he finds his progress stopped by obstacles, which neither art,
nor influence, can remove.
In the same manner, the Candidate for Literary eminence, com
mences the chase of fame, with wishes usually moderate. His
first success, however, enlarges his views ; and gives new vigour
to his desires. Originally, he would have been satisfied with the
distinction of being celebrated through a village. Thence he
wishes to spread his name through a city ; thence through a coun
try ; thence through the world ; and thence through succeeding
generations. Were sufiicient means of communication furnishied,
he would be still more ardently desirous to extend his fame
throughout the whole planetary regions ; and from them to the
utmost extent of the stellary system. Were all the parts of this
immeasurable career possible, his mind, at the end of it, would be
less contented, than at the commencement ; and would find, with
a mixture of astonishment and aJgony, that the moment, when
the strife was terminated, the enjoyment, which it promised, was
gone. In the pursuit of Power, this truth is still more forcibly illus
trated. He, who with distinguished political talents devotes him
self to this acquisition, hurries with increasing vehemence from
petty domination through all the grades of superior sway, until he
becomes a Cromwell, or a King. He who aims at the same object
through a military progress, starts firom a school, in the character
of a cadet, and pushes through the subordinate ofiices to the com
mand of a Regiment ; a Brigade ; a Division ; and an army. With
an ambition, changing from desire into violence, fi-om violence into
rage, and from rage into frenzy, he then becomes a Consul ; a
King ; an Emperor ; a Monarch of many crowns, and many
realms : and burns with more intense ardour to go on, subduing
and ruhng, until the earth furnishes nothing more to be ruled or
subdued. Thus the ambition, which at first was a spark, is soon
blown into a flame, and terminates in a conflagration. Alexander
subdued, and ruled, the known world. When he had finished his
course, he sat down and wept ; becaiise there was no other world
for him to conquer.
Thus it is plain, that the desires of Ambition must ever be un
gratified, because they increase faster than any possible gratifica
tion ; and because they increase with a progressive celerity ;
expanding faster at every future, than at any preceding, period
of enjoyment. Though all rivers run into this ocean, still it is
Vol. IV, 2

10 AMBmOiS. [SEK. CXXXII,
not full. Although milhons continually crowd into this grave,
still it says not, " It is enough." As Avarice would never cease
to crave, until it had gorged the riches of the Universe ; so Am
bition would never rest, until it had ascended the Throne of the
Creator. But, after all its accumulations, there will be wealth, which
Avarice cannot grasp. After all its achievements, there will be
heights, which Ambition cannot climb. Discontentment, therefore,
and murmuring, towards the. God who will not give the coveted
enjoyments, and envy, towards the created beings who possess
them, will rankle in the insatiable bosom ; and annihilate the com
fort, which might otherwise spring, from the mass of gopd, already
acquired. Ahab, on the throne of Israel, made himself miserable,
because he could not lay his hands on the humble vineyard of
Naboth. Haman, an obscure captive, was elevated to the second
place of power, and distinction, in the Empire of Persia ; com
prehending at that time, almost all the wealth, and people, of the
known world. Yet, at this height of power and splendour, in an
assembly of his family and friends, while he was reciting, to them
the glory of his riches, the multitude of his children, and all the
ihings wherein the king had promoted him, and how he had advanced
him above the princes and servants of the king ; when he said. More
over, Esther, the queen, did let no man come in with the king unto
the banquet, that she had prepared, but myself: and to-morrow am
I invited unto her, also, with the King : this aspiring, haughty
wretch could add, Yet all this availeth me nothing, so long as I see
Mordecai, ihe Jew, sitting ai the kingis gate.
Our first parents became discontented with their very nature',
and under the influence of Ambition wished to become as gods.
In this monstrous wish, they have been often followed by their de
scendants. Several of the Persian Emperors, Alexander the
Great, and several of the Roman Emperors, claimed divine hon
ours ; and demanded sacrifices and libations. The Bishops of
Rome, also, have arrogated to themselves the peculiar titles of Je
hovah ;* and, have accordingly granted absolutions of sin, and
passports to Heaven. Nay, they have abrogated the Commands
of God ; substituted for them contrary precepts ; ascended the
throne of the Redeemer; assumed the absolute Government of
his Church ; permitted, and interdicted, its worship at their plea
sure ; claimed the world as their property ; and declared all man
kind to be their vassals. Beyond all this, they have given, openly
and publicly, indulgences, or permissions, to sin. Thus has this
Man of sin, this Son of perdition, exalted himself above all that is
called God, or that is worshipped. Thus has he, as God, sat in the
temple.of God, shewing himself to be God.
With all these boundless demands of enjoyment, however, this
unvarying claim to the exclusive possession of natural good, Am-
• DominuS) Deus noster, Papa.

SER. CXXXII.] UMBITION. H
bition never performed a single duly to God, or to man. To a mind,
under the control of this passion, moral good has no charms ; and
never becomes the object of either complacency, or desire. By
such a man, his own soul is neglected and forgotten ; his fellow-
raen are neither befriended nor loved ; and his God is neither wor
shipped nor obeyed. All his talents, and all his time, are employ
ed, with unceasing drudgery, solely to adorn, gratify, and exalt,
himself. Of this wretched idol he regards the earth as the shrine,
and the skies as the temple. To this idol, he sacrifices all that he
is, and all that he has ; and demands from others every offering,
which he can claim, and they can give. In homage to this idol, he
makes every duty give way, and, so far as is in his power, bends
all the interests of his fellow-men, and those of the Universe ;
and sets it up as a rival to God Himself.
In such a mind, how can the sense of duty be kept alive.? How
can he, whose attention is thus fascinated by personal greatness
and distinction, whose soul is swollen by the consciousness of per
sonal superiority, find either inclination, or leisure, for so humble
an employment, as tKe performing of his duty ? In such a mind,
how can repentance even begin ? How can such a mind compre
hend the necessity of relying on the Redeemer for acceptance
with God ? How can such a mind realize either the importance,
or the existence, of moral obligation ; or feel itself bound to obey
the Will of its Creator ? Given up to sin, ' not from negligence
only, from inconsideration, or heedless propensity, but from settled
design, from ardent choice, from laborious contrivance, how can
such a mind furnish room for the admission of humility, dependence,
the fear of God, submission to his will, contentment, benevolence,
equity, or compassion ? But where these attributes are not, no
duty can be performed.
To his own family, indeed, he may be thought to render some
of those services, which are obviously required both by Reason
and Revelation. All men are commanded to provide for those
of their own house : and for his own house the ambitious man ac
tually provides ; but not in such a manner, as either to perform
his own duty, or benefit his family. He labours, indeed, to make
them great ; but not to make them wise, just, 'or good. His chil
dren he regards merely as heirs ; and not as moral beings, placed
during the present hfe in a state of trial, and destined in a future
world to a state of reward. They are, therefore, taught, govern
ed, influenced, and habituated, to no duty, and to no real good.
His only object is to invest them with a superiority, resembling his
own ; that they may be decent companions to him, while he lives,
and inherit his grandeur, after his death. They are, therefore,
ediicated to be in all respects as bad, and in most, worse than
himself. The great point of instruction, which they receive, from
the cradle to the end of his life, is that all things human and di
vine are to give way to the pursuit of personal distinction. He,

] J AMBITIOX. [SER. CXXXII.
who educates his family in this manner, cannot be believed to per
form, of design, a single parental duty.
As the Ambitious man regards riot the real interest of his own
family ; it cannot be believed, that he will exercise any greater
tenderness for those of his fellow-men. I have already remarked,
that his mind can furnish no room for the admission of benevo
lence, equity, and compassion. Without these attributes, it is
hardly necessary to observe, no duty to mankind can be performed.
To God, this lofty-minded being cannot be expected to render
any part of that homage, which he demands from all other beings
to himself. The only language of his heart, while looking down
from the height, to which he imagines himself raised by a series
of prosperous efforts, is, I will ascend into Heaven: I will exalt my
throne above the stars of God : Iwill ascend above the heights ofthe
clouds : I will be like the Most High. What Submission, what
obedience, what worship, can co-exist with this language, and the
thoughts from which it springs !
At the same time, the Ambitious man surrounds himself with a
host of temptations. The unclean spirit, which originally dwelt in
his heart, after having gone out, and walked in dry places, seeking
rest, and finding none ; after saying, / will return to my house,
whence I came out ; ha? already entered it again, and found it
eifipty, swept, and garnished, for his reception. Already has he
gone, and takeri with Mmself seven other spirits, more wicked than
himself; and they have entered in, and taken final possession of
this convenient residence. His temper, his ruling passion, his
course of life, holds out a welcome to every temptation ; a call to
every sin ; a summons to every fiend. His mind is a cage of un
clean and furious passions. His purposes demand for their ac
complishment the continual intervention of falsehood, fraud, in
justice, and cruelty, of impiety and irrehgion. The sins of such
a man, instead of following after him, march before him in regular
array ; and fight, maraud, and plunder, to fulfil his designs, and to
satiate the mahgnity of those evil spirits, who have taken up their
final habitation iri his bosom.
3. Ambition is the source of numerous and terrible evils to man
kind. To comprehend the import of this truth, even in the imperfect
nianner in which it can be comprehended by u.s, it would be neces
sary to recur to the history of the human kind. In all age_s, and
in all nations, this vast record has been little else, than a delinea
tion of the miseries, which this malignant passion has produced.
It has been a tale of sorrows, and groans, and sighs, and tears.
The earth has rung throughout its immense regions with the melan
choly murmur ; and the walls of Heaven have echped back mourn
ing, lamentation, and wo. In a short discourse, like this, were it
to be changed into a mere vocabulary, the very names of the va
rious sufferings, wrought by Ambition, could not be alphabetically

SER. CXXXII.] .AMBITION. 13
recited. A loose and general specification of very few of these evils,
is all that can be accomplished, and, therefore, all that will be at
tempted. Among the several adventurers in the field pf distinction, none
appears so Hkely to be harmless, as the Candidate for literary
fame. Learning is an object, naturally so useful, and the pursuit
of it an employment so quiet, and so little ominous to the public
peace, as to induce us very easily to believe, that Ambition, here
at least, would be innoxious and unalarming. Should this, how
ever, be our conclusion ; we should find ourselves not a httle dis
appointed. There has been a period, of which but too many
traces still remain ; a period, in which it was fashionable, and
therefore an object of ambition, to be a free-thinker. Literary
men, of this description, trumpeted so loudly, and so incessantly,
the learning, genius, and philosophy, of themselves, and their co
adjutors ; vapoured with so much parade concerning their supe
riority to superstition, their independence, their liberality, and their
exemption fi-om prejudice ; and promised so magnificently to rescue
their fello-w-men from the mists of error, and from the bondage of
the mind, that the young, the ignorant, and the silly, dazzled by
these splendid pretensions, became ambitious of this distinction ;
and without examination, or conviction, became free-thinkers, in
numerous instances, merely that they might have the honour of be
ing united to this cluster of great inen. The men themselves,
finding that they had become great, in the estimation of others,
by means of these lofty pretensions, went on, and became still
greater by increasing their pretensions. By the mere dint of study
and reflection, they claimed to understand, and teach, the Will of
God concerning the duty and salvation of men ; to explore the fu
ture designs of Omniscience ; and to prescribe rules of justice,
and propriety, according to which, if they were to be believed
God himself was bound to conduct his Administrations to man
kind. The Scriptures they not only discarded, but loaded with
every calumny, and every insult. The Redeemer of the world
they insulted even more grossly, than the ancient Jews had done •
stained his character with vice and infamy ; and annihilated his'
Mediation. In the mean time, they poured out a torrent of im
moral principles, which they dignified with the name of Philoso
phy; and which they proposed as proper rules to direct the con
duct of men. By these principles the faith of mankind was per
plexed; their morahty unhinged ; the distinction between virtue
and vice destroyed ; the existence of both denied ; and the bonds
of society cut asunder. Men, of course, were let loose upon each
other without the restraint of moral precepts ; without the checks
of Conscience ; without the Fear of God.
The late Revolution in France, that volcanic explosion, which
deluged the world with successive floods of darkness and fire, had
all its materials collected, and its flames kindled, by men of this

14 AMBITION. [SER. CXXXII.
description. It is not intended, that literary consequence was the
only distinction, sought by those who were the prime agents in
producing this terrible shock of nature. The lust of power had
undoubtedly its full share in bringing to pass this astonisnirig event.
But the desire of fame had its share also. Had not the principles
of the French nation been deeply corrupted, their morals dissolv
ed, and their sense of religious obligation destroyed, by the pen
of sophistry ; it is incredible, that they should, at once, have burst
all the bonds of nature and morality, transmigrated in a moment
from the character of civilized men into that of wolves and tigers,
and covered their country with havoc and blood.
In the career of political distinction, the progress is usually more
rapid, and the change more astonishing. In this career, men" of
fair moral reputation, and decent life, when seized by the disease
of Ambition, lose suddenly all -their former apparent principles,
and are changed at once into oifice-hunters and demagogues. To
obtain a place, or to acquire .suffrages, they become false, venal,
and treacherous; corrupt and bribe others, and are tjhemselves
corrupted and bribed ; become panders to men of power; and sy
cophants to the multitude ; creep through the serpentine mazes of
electioneering ; and sell their souls for a vote, or an appointment,
in the dark recesses of a cabal.
Their rivals also, they calumniate with all the foul aspersions,
which ingenuity can invent, malignity adopt, obloquy utter, or
falsehood convey. The more virtuous, wise, and respected, these
rivals may be ; the more artful and incessant will be their calum
nies ; because from such men they feel the danger of defeat to be
peculiarly alarming. Wisdom and worth, therefore, are pre-emi
nently the objects of their hatred, and persecution ; and fall by the
scythe of Ambition, as by the scythe of death.
The people at large, in the mean time, are duped by every false
tale, which the cunning of these men enables them to invent ; ter
rified by every false alarm ; corrupted by every false principle ;
and misled into every dangerous and fatal measure, i Neighbours
in this manner are roused to jealousy, hatred, and hostihty, against
neighbours ; friends against friends ; brothers against brothers ;
the father against the son ; and the son against the father. Truth
and justice, kindness, peace, and happiness, fly before these evil
genii. Anarchy, behind them, summons her hosts to the civil con
flict. Battles are fought with unnatural rage, and fell violence:
fields are covered with carnage, and drenched in blood ; until
there are norie left to contend, and the country is converted into a
desert. Then despotism plants his throne on the ruins, and
stretches his iron sceptre over the miserable reliques, of the nation.
Such was often the progress of political ambition in the ancient
and modern Republics of Europe ; and such, there is no small
reason to fear, may one day be its efficacy on our own happy land.
When, instead of the love of place and pohtical distinction, the

SER. CXXXII.] AMBITION. 15
passion for power, and a determination to rule, has taken posses
sion of the heart ; the evils have been far more numerous, exten
sive, and terrible. These evils have been the chief themes of his
tory in all the ages of time. It cannot be necessary, that they
should be particularized by me. In some countries of Asia and
Africa, the candidate for the throne secures his possession of that
proud and dangerous eminence, by imprisoning, for life, every
heir, and every competitor ; in others, by putting out their eyes ;
and, in others, by murdering them in cold blood. Thus nations
are by this infernal passion shut out from the possibihty of being
governed by mild, upright, and benevolent rulers. Ambition
knows no path to a throne, but a path of blood ; and seats upon
it none but an assassin. The adherents to an unsuccessful can
didate, although supporting their lawful prince, and performing a
duty, which God has enjoined, and from which ihey cannot be re
leased, are involved in his ruin. Prisons are crowded with hun
dreds and thousands of miserable wretches, guiltj of no crime,
but that of endeavouring to sustain the government, and resisting
usurpation. The axe and the' halter, the musket and the can
non, desolate cities, and provinces, of their inhabitants ; and thin
the ranks of mankind, to make the seat of the tyrant secure. Not
one of, these unhappy wretches was probably worse, all were
probably better, men, than he, who bathed his hands in their blood.
Cassar fought fifty-six pitched battles, and killed pne million two
hundred thousand huirian beings, to secure to himself the Roman
sceptre. More than three millions of such beings have been
slaughtered to place the modern Ccesar in: the undisputed posses
sion of his imperial greatness. To all these miserable sufferers,
God gave life, and friends, and comforts, with a bountiful hand.
Why were they not permitted to enjoy these blessings, during
the period allotted to man ? Because Ambition was pleased to put
its veto, upon the benevolent dispensations of the Creator: be
cause, to satiate one man, it became necessary to sacrifice the
happiness of millions, better than himself: because such a being
could be pleased to see himself seated upon a throne, although
it was erected in a stall of slaughter, and environed by a lake of
blood.

SERMON CXXXIII.
man's inability to obey the LAW, OP GOD.

Rouars viii. 7. — Because the carnal mind is enmity against God ; for it is not tub-
ject to the Law of God, neither indeed can be.
IN a long series of discourses, I have examined the Law of
Gqd ; or the Preceptive part of the Scriptures, This examination
1 have distributed into two great divisions: the first involving
that Summary of the La-w, which, Christ' informs us, contains the
substance of all that is enjoined, in the Old Testament : the sec
ond, including the Decalogue ; in which this summary is enlarged
from two preceptsto ten ; and the duties, which it requires, iare
more particularly exhibited. In both of these divisions 1 ha-ve
considered, as I found occasion, those' Comments, also, of Christ,
the Prophets, and the Apostles, which explain and enforce the
various requisitions. The importance of these Precepts does
more than justify ; it demands the extensive place, allotted to them
in this system, and the attempts, which have here been made, to
recommend them to the faith, and the obedience, of this Assembly.
The end of all useful speculation is practice. The use of all
truth is, ultimately, to regulate the conduct of Intelligent beings.
Those, which are called the doctrines of the Scriptures, are ne
cessary, and profitable, to mankind in two respects. The first is,
that they involve immediate practical duties, to a vast extent : the
second is,, that byi^aching us our character, situation, and rela
tions to God and each other, and the character of God, together
with his relations to us, they show us the foundation of all our du
ty ; the reasons of it ; the motives to it ; and "the ma(nher, in which
it is to be performed. Most of these things are unfolded to us
by the Precepts of the Scriptures. They are also attended by
some advantages, which are peculiar to themselves. They de
clare our duty directly ; and declare it in the form of law. An
authoritative rule is given in each of them, announcing the Will of
the Lawgiver, requiring our obedience, and prohibiting our diso
bedience, with rewards and penalties, annexed to every pre
cept : not, indeed, annexed to every precept in form ; but so as
to be always, easily present to the eyes of those for whom the
law was made. Iristruction, communicated in this manner, is at
tended by a force arid efficacy, of which all other teaching is
incapable. ^

SER. cxxxm.] ^L\.^ s i.v.iBiLiTV, i.c 17
From these considerations, arises the importance of inculcating
much, and often, the preceptive part of the Scriptures, from the
Desk. I well know, that preaching of this nature has been op
posed, and censured, by individuals, in several classes of Chris
tians. By Antinomians it may be consistently censured. As
these men suppose themselves released from the Law of God, as
a rule of duty, by the gracious dispensation of the Gospel ; they
have considered the preaching of the Law as useless, and even as
mischievous. Such sermons as have urged the rehgious and
moral duties of man, they have styled " legal sermons," and those
who have delivered them, " legal preachers.'' By this language
they have intended to insinuate, or openly to declare, that the de
sign of such preaching was die estabhshment of the doctrine,
that we are justified by works of Laze ; and the subversion of the
Evangehcal doctrine, that zre are justified by grace, through faith
in the Redeemer. That men have urged obedience to the Pre
cepts of the Scriptures, with this design. I shall not question, any
more than that the same men have pursued the same design by
descanting on the doctrines of the Scriptures •, and even on those,
which ctre purely Evangehcal. But, that inculcating the practical
duties, which are required of mankind in the Scriptures, is, in this
sense, legal preaching, I wholly deny. If this is its true charac
ter, Christ Himself -tvas a legal preacher. This Glorious Person
in his own discourses has given these precepts, expatiated upon
them, and urged obedience to them upon mankind, in a vast multi
tude of forms, to a great extent, and with' unrivalled force and
beauty. His Sermon on the Mount is an illustaous, and pre-em
inent example of this nature.
This error, it must be owned, has not been confined to Antino
mians. Zealous men, enrolled by themselves in other classes of
Christians, and deluding themselves, almost of course, by the
¦warmth, and haste, with -which they decide concerning every
subject, have entertained similar views, and adopted similar lan
guage. I would ask these men, To what purpose were the
precepts of the Scriptures given ? Why are they so often, so
variously, and so forcibly urged upon mankind ? I would ask
them, Whether all Scripture is, or is not, given by inspiration of
God; and whether it is, or is not, ail profitable, not only /brJoc-
trine, reproof, and correction, but also ybr instruction in righteous
ness ? If this inquiry must be answered aflBrmatively concerning
the Old Testament ; it camiot be answered negatively concerning
the New.
There are those, who, on the contrary, confine most or all of
their discourses from the Pulpit to the precepts of the Scriptures :
and either wholly, or chiefly, leave the doctrines, which they con
tain, out of their preaching. Such preachers are equally censur
able with their adversaries. No justification can be pleaded for
the conduct of ei'her. This separation cannot lawfullv be made
Vol, IV. ^

13

MAIN'S INABILITV TO [SEK. CXXXIII.'

by either. God has united them : they cannot, therefore, be dis
joined by man. He, who preaches a part of the Gospel, cannot
be said to preach the Gospel which Paul preached. He may not,
indeed, utter doctrines, or precepts, contrary to those of Paul, But
he purposely avoids preaching the whole' Gospel of Paul ; and al
though not guilty of denying, or subverting, either the truths, or the
injunctions, given us by the Aposde, yet, for mutilating the system,
he merits severe reprehension.
Such preachers, as profess the doctrines of the Reformation,
have been frequendy charged with neglecting, to a great degree,
the duty of inculcating the Morality ofthe Gospel, In solitary in
stances, the charge may have been deserved. That it is generally
just, there is not a single reason to beheve. . 1 regard it as one of
those general charges, which fall every where, and rest no where :
the refuge of weak and unworthy minds, when they wish to indulge
a spirit of bitterness by uttering severe imputations, and yet dare
not fasten them upon individuals, for fear of being required to sup
port them by evidence. So far as my knowledge of preachers
extends, those, who are sometimes called "Evangelical," inculcate
the practical duties of mankind with more frequency, and more
earnestness, than most other men. They do not, indeed, preach
the morals of Heathen Philosophy. But they preach the cordial,
principled morality of the Gospel, springing from the faith, without
which it isfimpossible to please God,
In my own view, this preaching is indispensable to mankind :
and I cordially unite with the excellent Doddridge in saying, " Hap
py would it be for the Church of Christ, if these important doctrines
of practical religion were more inculcated ; and less of the zeal of
its teachers spent in discussing vain questions, and intricate strifes
about words, which have been productive of so much envy and
contention, obloquy arid suspicion," —
The next subject, -(vhich offers itself to our consideration in a
System of Theology, is ihe Nature of that Inability to obey the Di
vine Law, which is commonly acknowledged to be apart of the human
".character. It is hardly necessary to observe, that scarcely any
moral subject has been more a theme of contention, than this. It
is no part of my design to recount the clashing opinions, which
have been formed conceriiing it, or the controversies, to which it
has given birth. Metaphysical discussion has, for ages, lavished
upon it all its subtilties. As I neither claim the reputation, nor
enjoy the pleasure, furnished by disquisitions of this nature, I shall
not attempt to add any subtilties of my own to the mass, which has
already been accumulated. That ingenious men have, in several
instances, thrown considerable light upon this difficult topic, I read
ily admit ; and can easily believe, that it may be illumined still
further. It will be a prime part of my own design not to environ
it with darkness and perplexity. A plain tale is always attended
by this advantage, that it may be easily understood. That, which

SER. CXXXIII.] OBEY THE LAW OF GOD. 19
I shall utter, will, I hope,' be accompanied by the important addi
tional advantage, that it will be true.
In the Text we are informed, that ihe carnal mind is noi subject
to the Law of God, neither indeed can be. The words translated
the carnal mind, are to (p^o\i-r\y.ix, t»)s dagxos, the miriding of the fiesh.
To mind, is to regard zoith attention, respect, or desire. Here it
plainly signifies that general course of desires, which is exercised
by mankind, in certain circumstances, towards certain objects;
and which, in the preceding verse, is declared to be a state of
spiritual death ; or to terminate in future, everlasting death. It is
obviously the prevailing, characteristical course of desire; the
whole minding of the flesh. In the Text it is declared to be
enmity against God. What is intended by the flesh is explained to
us by Christ, John iii. 6. That which is born of the flesh is flesh ;
and ihat which is born qf the Spirit is spirit. In other words, that
which is born of man is possessed of the proper character of man.
There are but two kinds of birth, mentioned in the Scriptures ;
and both these are expressed by our Saviour in this passage : viz.
the Natural BirtK, and Regentrai-iuTL. All that, which experiences
the Natural Birth, and this only, is declared by Christ to be flesh ;
as that, which experiences the Spiritual Birth, or Regeneration, is
declared to be spirit. The moral character, here intended, is
strongly indicated by our Saviour, when he informs us, that, that
which is born of the flesh only, cannot, and that, that which is born
efthe Spirit, can, see the Kingdom of God. This moral character
is still more particularly delineated by St. Paul, Galatians v. 19-23.
Now the works of the flesh are manifest, which are these : Adultery,
fornication, uncleanness, -lasciviousness, idolatry, witchcraft, hatred,
variance, emulations, wrath, strife, seditions, heresies, envyings, mur
ders, drunkenness, reveUings, and such Uk£, Of the which I tell
you before, as I have also told you in time past, ihat they, which do
such things, shall noi inherit the Kingdom of God, But the fruit of
the Spirit is love, joy, peace, long-suffering, gentleness, goodness,
faith, meekness, temperance. It will hardly need "proof, that the
former of these classes of affections and actions, and such as these,
are characteristical of man in his natural, unrenewed state ; nor that
the latter are exhibited by the Scriptures as constituting the true
character of the Children of God.
That the affections^^-here mentioned, are not subject to the Laze
of God, will not admit of a question : since they are the very things
forbidden by that Law. That they cannot be thus subject, while
they continue to exist, is equally evident. Nor is it less certain
from the proofs, -given both by Revelation and Experience, that,
where the soul is not renewed by the Spirit of God, they continue
to exist through life. Revelation teaches us, that, unless a man be
horn again of the Spirit of God, he will continue to sustain the flesh
ly or natural character, while he hves ; and that all those, who
receive Christ, and become the Children of God, are born, not of

20 ilA.N 3 I.NABILITV TO [SER. CXXXIU.
blood, nor of the will of the fiesh, nor of the will ofman, hut af God.
Experience shows, also, with a regidar testimony, that the native
moral character of man continues, in the ordinary course of things,
the same through hfe.
The. Nature of this Inability to obey the Law of God is, in my
own view, completely indicated by the Word Indisposition, or the
word Disinclination. To elucidate this position I observe,
1 . That the Divine Law originally requires nothing hut Affec
tion. Thou shalt love ihe Lord thy God with all thy heart; and thou
shalt love thy neighbour as thyself. Here love to God and man
is the only thing, expressly required. But it hardly needs to be
observed, that to be inchned, or disposed to love God and our
neighbour, is to possess that character, out of which all direct ex
ercises of Love spring of course. He, therefore, who possessed
this character, would, whenever his mind was active at all, exer
cise the affection, which is here required. He would he, and do,
all which the Law enjoins, when considered in this point of view :
for his disposition, and his exercises, would be the very things
which are enjoined. Indisposition, or disinclination, to obey, then,
is the only difficulty in the way of obedience; and, with respect to
this subject, the only inability ofman.
2. When the Divine Law, in its various Precepts, requires external
actions, as affections ; if our disposition accord with the Precept, the
action zuill of course be performed.
I speak, here, of such actions, as are in our power : for the Law
of God never requires any other.
For example, children are required to honour their Parents;
particularly to support them, when, from their age, or infirmity,
they are unable to support themselves. It will not be doubted,
that, if Children are disposed thus to support them, they will actu
ally furnish the support. Men are forbidden to steal. The case,
it may be confidently aflarmed, was never known, and never will be,
in which a man, inclined upon the whole to obey this Command,
or entirely disinclined to steal, was guilty of theft. Mankind are
forbidden to murder. No man, absolutely indisposed to murder,
ever perpetrated this crime. As in these, so in all other cases ;
as with respect to these Precepts, so with respect to all others;
active obedience follows, inseparably, the disposition to obey.
Wherever the inclination accords with the Precept, the tongue,
the hands, and the feet, conform of course, and entirely, to its
decisions. ,
3. If an Angel were to descend from Heaven, and reside upon the
earth ; he would, if he preserved his present disposition, obey the Di
vine Law as truly and as perfectly as he does now.
If an Angel were in this world, and were to possess exactly the
same disposition which he possesses in the Heavenly world ; he
would obviously feel, and act, in the same manner. In other

Stat, cwxiii.j uBEV rm; i-vw vv uuii 21
wonls, he would be an Angel still. Were wc to sii})1)osl' his I'uc-
ulties lessened to the measure of ours, so that his understanding,
aad other natural powers, should in no respect exceed those of
men; still, if his angelic disposition remained, he would perfectly
obey the Divine Law. He vvould love God with all ihe heart, and
his neighbour as himself. Should wc suppose him to be lowered
down, still farther, to the level of a child, and to possess no natural
powei's superior to those usually found in children ; hc would,
nevertheless, if he retained his angelic disposition, continue to be
perfectly obedient. Should any person question this ; let him
remember, that the Child Jcsus is, in the Scriptures, pronounced
to have been holy, and perfectly obedient, from the womb ; and
throughout all the successive periods of his life. When his facul
ties were in the earliest stages of their progress, he as perfectly
obeyed, as he did, after he oegan his public Ministry. It cannot,
then, be rationally doubted, that the angelic disposition, whatever
might be the natural powers which it governed, would be, and
would accomphsh, all that is meant by perfect obedience to the
Law of God. Of course, ihc real and only reason, why we per
form not this obedience, i.s, that we do not possess such a disposi
tion, as that of Angels, Our natural powers are plainly sufficient :
our inclination only is defective.
4. This disinclination to obedience is still so obstinate and enduring,
that it is neiter reUnquished by man, except when under the renewing
«w/2wenc« of the Spirit of God,
1 have already observed, that those, who receive Christ, and be
came the Children of God, are declared by St. John, to be bom not
of blood, nor of the will of the fiesh, nor of the will of man, but of
God; and by our Saviour, to be born of the Divine Spirit, The fol
lowing passage from the prophet Ezekiel, chapter xxxvii. 24 — 28,
will, f suppose, prove beyond a doubt, if not beyond a cavil, that
this disposition is changed only by God Himself. For Iwill take
you from among the Heathen, and gather you out of all countries,
and zoill bring you into your own land. Then will I sprinkle clean
water upon you ; and ye shall be clean from all your filthiness; and
fromyour idols will I cleanse you, .1 new heart also will I give you,
and a nezo spirit will I put within you ; and I zoill take away thc
stony heart out of your fiesh, and I will give you an heart offiesh.
And Iwill put my spirit within you, and cause you to walk in my
statutes ; and ye shall keep my judgments, and do them. In this
passage God declares, that he will gather the Israelites out of all
countries into their own land; that he will cleanse them from all
their filthiness ; that he will give them a new heart, and a new
spirit ; that he will take away their stony heart, and give them an
heart of flesh ; that he will put his Spirit within them, and cause
them to walk in bis statutes ; that they shall be his people ; and
that he will be their God. When all this is accomplished, he says.
Then shall ye reme^mhtr i/^ur own evil ways, and your doings that

22 MAN'S INABILITY TO [SER. CXXXIII.
mere not good; and shall loath yourselves in your own sight for
your iniquities, and for your abominations. Here, the renovation
of the human heart is described by sprinkling clean water ; cleans
ing them from all their filthiness ; giving them a new heart ; put
ting in them a new spirit ; taking away their stony heart; giving
them a heart of flesh ; putting the Spirit of God within them ; and
causing them to walk in his statutes. All this, God says, and that in
the plainest terms possible. He himself will do for them,> As con
sequences of it all, God says, that they shall remfember their own
evil ways ; shall loath themselves in their own sight for their ini
quities ; and shall keep His statutes, and do them. As a further
consequence. He says, thai they shall be his people, and. that He
will be their God, The nature of this renovation cannot, here, be
mistaken. It consists in having a new heart, differing froin that
which they originally possessed, as a heart of flesh differs from a
heart of stone. It is also a heart, cleansed from th& filthiness of
sin, and inclined to walk in the statutes and judgments of God.
Itis also a heart, which will induce him, to whom it is given, to re
member his own evil ways, to loath himself for his own iniquities,
and to keep the Judgments, op Commands, of God, and do them.
That this is the moral character, exhibited every where in the
Scriptures, as required by the Law of God, as unpossessed by man
in his original or natural state, and as given him in what is called
the New Birth, cannot, if the words be allowed to have their own
meaning, or any meaning, consistent with their use elsewhere in
the Scriptures, be questioned. But of this change in the Israel
ites, at the period specified, God, in the most determinate language,
declares himself to be the Efficient,^ Of this change, then, lie' cer
tainly will, and -man certainly. z«j^/ not, be the Efficient, But if
God will be the Author of this change in the Israelites, He is un
questionably the Author of it, wherever it is experienced. Thus
it is completely evident from the' Scriptures, that the natural disin-
chnation ofman to obey the Divine Law is so obstinate, that it will
not be overcome, or removed, by itself. '
The proof of this truth from Experience is, I acknowledge, less
decisive, than that from Revelation ; and is formed by an induction
of too many particulars, as I observed in a former discourse, to be
adduced on such an occasion as the present. The evidence, fur
nished by Reason and Experience concerning this doctrine, must
be merely auxiliary. Concerning subjects of this kind, concern-
. ing the agency of voluntary beings, the nature of causation uni
versally, and the manner in which causes operate, metaphysically
considered, our knowledge niust be confessed to be very imper
fect. It deserves our attention however, that the vvhole evidence,
furnished by Experience, goes to support this doctrine. All men
of plainly acknowledged piety, so far ds my information extends,
have agreed in attributing their own renovation to the Agency of
the Divine Spirit. To this attribution they have been led, also,

SER. CXXXIIL] OBEY THE LAW OF GOD. 03
by a deep and solicitous attention to facts, existing in their own
minds. Although tiiese fects have been greatly diversified in many
respects, yet such men testify with a single voice, that they have
been greatly alarmed on account of their guilt and danger ; that,
with an obvious or secret, but ultimately discovered, reliance on
their own efforts, they have laboured witii great earnestness to es
cape from both ; that, in the end, they have clearly discerned all
these efforts to be vain ; that, with a fiail conviction of their own
insufficiency, they have cast themselves upon the Divine Mercy ;
realizing, that all their sufficiency for the great purpose in view
must be of God, In this situation, they unitedly testify, they
found, commencing in them sooner or later, a disposition, not
perceptibly connected, as an effect, with any efforts of their own,
prompting. them to loath themselves for their iniquities ; to confide
in Christ as their Saviour; to love and fear God ; and tokeep his
commandments, and do them. This disposition, also, they unitedly
declare, irregularly but really increased, as they advanced in hfe ;
while the propensity to disobedience lessened in the same manner.
Now, let me ask. Is it credible, that all these men should radically
err with respect to this subject ? Is it credible, that they should
all mistake the facts ? Is it credible, that all should draw from
them the same, and yet a false conclusion ? This supposition in
volves another, which must, I think, be reluctantly admitted by
every rehgious man; viz. That God, in accomphshing the salvation
of mankind, orders things in such a manner, as that those who are
renewed, are, to say the least, in almost all instances deceived with
respect to the Author of their renovation ; and that, wliile em
ployed, not with integrity merely, but with deep solicitude, in ex
ploring the state of their own minds and lives. According to this
supposition, not only must their apprehensions concerning these
important fects be false, and, so far as T can see, riecessarily false,
but all their emotions of gratitude, and all their ascriptions of
praise, to their Creator, for his agency in effectuating this happy
change in their character, must be also false and unfounded.
These ascriptions were begun in the early days of religion.
Prophets and Apostles set the example, ^All that was morally
good in themselves, or in others, they attributed to the efficacious
Grace of God, In this attribution, Christians have foHowed them
throughout every succeeding age. Thus, according to this suppo
sition, a succession of false, and therefore indefensible, ascriptions
of praise, has ascended to God from the great body of pious per
sons in all the ages of the Church ; which, yet, "they could not
honestly, and in consistence with the best views, which they were
able to form, have failed to render.
At the same time, no instances have occurred, in which men
have, by direct efforts of thefr own, without the efficacious influ
ence of the Divine Spirit, changed their moral character from sin
to holmess. Not onlv have no such instances occurred, which

24 MAN'S INABILITY TO [SER. CXXXW.
have been clear and unequivocal, and such as might be supposed
to decide this point in favour of the supposition ; but no collection
of iij&tances can be found, which lean towards it, in a sufficient de
gree, to render it probable. The whole stream of evidence, fur
nished both by the public and private history of experimental
religion, is against the opinion, which I have endeavoured to dis
prove, and in favour of that, which I have asserted.
Whatever may be the judgment, formed by the spirit of contro
versy, and cold metaphysical inve^igation, concerning this part of
the su^'ect, the doctrine will be readily admitted by all men, who
are affficted by a deep sense of their guilt, and struggle hard to
obtain a release from their sinful character ; and by all who, having
thus suffered, and thus struggled, have felt themselves, in the end,
actually released from the dominant control of a sinful disposition.
This doctrine is elucidated by experience, also, in another man
ner. God, who requires our faith, repentance, and obedience to
his Law, has set before us numberless and most powerful motives,
to engage our compliance ; motives, which, all sober men will ac
knowledge, ought to persuade us ; motives, which arfi obviously
of infinite import. Why do not men, who believe the Gospel to
be the Word of God, and who have these motives presented to
them, clearly and forcibly, from Sabbath to Sabbath, believe, re
pent, and obey ? No answer, it is presutned, can be given to this
question, which will accord with t)ie supposition, agairist which I
contend. ' . 5. There is yet no more difficulty ,in oUeying God, than in doing any
thing else, to zuhich our inclination is opposed with equal strength and
obstinacy. A child is equally unable to obey a parent, against whom his
will is as much opposed, as to obey God. This inability of chilr
dren to obey their parents does not, indeed, commonly last through
life. But while it lasts, the child can no more obey his parent,
than his Maker. In both cases, his inability is, I apprehend, of ex
actly the sariie nature. Sometimes, also, it continues while he
lives. In such cases, it is, in all respects, the same ; equally ob
stinate, equally enduring, equally preventing him from doing his
duty. If, in this case, his filial duty be urged upon him in its reli
gious nature, as required by the Law of God ; his opposition to
perform his duty to God and his Parent, will be found exactly co
incident; to be the same indivisible thing ; and to be regarded
with the same obduracy of heart.
These considerations will, to a considerable extent, explain
many Scriptural passages, which relate to this subject. No man,
saith our Saviour, can come unto me, except the Father, who hath sent
me, draw him. The true meaning of this, he appears to me to ex
plain in a parallel declaration to the Jews : Ye will not come unto
me, that ye might have life. That he, who is willing to come to Christ,
witfactually come to him, we are taught by Christ Himself in the last

SER. CXXXIII.] TO OBEY THE LAW OF GOD. 2.5
chapter of the Apocalypse : Whosoever will, or is willing, ('o dsKuv)
let him come, and take the water of life freely. From these passages
itis evident, that every one, who is willing, has the full permission of
Christ to come to him, and partake of his blessings. Indisposi
tion to come to Christ is, therefore, the true, and the only, difficul
ty, which lies in our way. Those, who cannot come, therefore,
are those, and those only, who will not.
The words can and cannot, are used in the Scriptures, just as
they are used in the common intercourse of mankind, to express
toillingness or unwillingness. Thus we customarily say, that we
cannot lend, or give, or assist, or pay a debt ; when we mean no
thing more, than that we are disinclined to these offices. Thus
Samuel says to God, How can Igo ? If Saul hear it, he will kill me.
That Samuel could have gone to Bethlehem, if he had pleased,
needs no proof. As soon as his fear of Saul, which had made him
unwilling, was removed, he went without any difficulty. 1 Samuel
xvi. 2. How can ihis man give us his fiesh? said the Jews to our
Saviour : John vi. 52 ; that is. How can he be willing to give us his
fiesh? This is a hard saying ^ zuho can hear it ? John vi. 60. The
answer is. Every one that is willing. Can any manfortjid water,
that these should not be baptized? Acts x. 47. Can ye drink of
the cup, that I shall drink of? Mark x. 38. Can the children of
the bride-chamber fast, zuhile the bridegroom is with them ? Mark ii.
19. Can a maid forget her ornaments ; or a bride her attire ? Jer.
ii. 32. Cana woman forget her. sucking child, that she should not
have compassion on the son of her womb ? Isaiah xlix. 15. Can I
hear any more the voice of singing men, and singing women ? 2
Sam. ii. 35.
In all these, and the like, instances, there is plainly nothing
meant, but inability of disposition, or a strong disinclination to the
thing proposed. This is both the natural, and universal, language
of men; found, equally, in their conversation and their writings.
Children speak this language almost as soon as they begin to speak
at all ; and on every such occasion, utter it more naturally, than
any other language. If the Scriptures would be intelligible to
the great body of mankind, they must speak in the same manner.
In this manner therefore, God has directed them to be written.
REMARKS.
1. From these observations it is evident, that the disobedience of
mankind is their own fault.
Wherever we understand the nature of our duty, and are hin
dered from performing it by disinclination ohly. Conscience and
Common sense pronounce us to be guilty. Thus they have evef
pronounced. The decision has been given in all ages and coun
tries ; in every conceivable form of language and conduct ; with
an universal acknowledgment of its soundness; in the most de-»
finite terms ; and with the highest soleranity.
Yol. IV. 4

:^t; MAIN'S IN ABILITY TO [SER. C.\XXIH.
2. The degree ofour Inability lo obey the Divine Law does in no
case lessen our guilt.
Certainly he, who is more disinchncd to obedience, is not less
guilty than he, who is less disinclined. Disinclination to obey, is
our inability, and our sin. The greater our disinclination is, thc
greater plainly, not the less, is our sin.
3. These observations teach us ihe propriety of urging sinners to
immediate repentance.
Their present state is a stale of extreme guilt and danger. Of
this, it is the duty of every Minister to produce, as far as may bc,
a strong conviction in their minds. Equally is it, his duty to show
them, what is equally true, that they arc under the highest obliga
tions to repent immediately. They arc now, they always have
been, sinners. Every sin, of which they have been guilty, de
manded their immediate repentance. The only reason, which
they can allege for delaying their repentance, is thc very reason,
why they have hitherto refused to obey the Divine Law : viz.
their disinclination. But this is their sin : and sin is itself that,
which demands their repentance, instead of being a justification of
their delay.
But it will be objected, that the sinner cannot, or in the very lan
guage of this discourse, will not, repent of himself. Why, then,
should he be urged to immediate repentance ? I will give the an
swer. So long as the sinner feels himself in any degree excused
in delaying this duty, there is every reason to fear, that he will be
more and more at ease, and more and more disposed to delay.
His views will be false, and dangerous ; and his conduct will ea
gerly accord wilh his views. But a full conviction of his duty
will create in him a sense of danger, a conviction of his guilt, and
a trembling anxiety concerning his future being. In this situation
he will naturally, and a!lmost necessarily, commence those efforts
of solemn reflection, that deep attention to the word of God, and
those attempts to supphcate for Mercy, that conviction of his help
lessness, and that strong sense of the absolute necessity of being
sanctified by the Spirit of Grace, which in the usual Providence of
God, precede Regeneration.

SERMON CXXXIV.

taith and repentance necessary to restore tJS TO OBE
DIENCE.

Acts xx. 20, 21. — jlnd how I kept back ¦nothing, that was profitable unto you; but
have shewed you, and have taught you publicly and from house to house ; testify
ing, both to the Jews, and also to tlie Greeks, repentance toward God, and faith to
ward our Lord Jesus Christ.
In the preceding discourse, I examined the Inability of Mankind
to obey the Divine Law. It is evident, that, if we are ever to be
restored to Divine Favour, we must first be restored to a spirit of
obedience. The Manner, in which we may obtain this restoration,
becomes therefore the next subject of our inquiry.
St. Paul, in the Context, declares to the Elders of the Church
of Ephesus, and appeals to them for the truth of the declaration,
that he had not shunned to declare the whole Counsel of God con
cerning their salvation. This, he further asserts, he did, by teach
ing them both pubhcly, and from house to house, at all seasons,
and amid many temptations and sorrows. While he served the
Lord with all humihty of mind, and many tears ; he confidently
avers, that he kept back nothing, which was profitable unto them ;
or, in other words, taught them every thing, which was profitable.
Of course, he taught every thing which was profitable to man
kind at large, as creatures of God, and candidates for immortality.
All this, however, he sums up in the second verse of the Text in
these two phrases : Repentance toward God, and Faith toward our
Lord Jesus Christ,
We are not, indeed, to suppose that, in the literal sense, St, Paul
taught nothing but Faith and Repentance to the Ephesian Chris
tians. There can be no reasonable doubt, that he taught the
Ephesians, generally, what he taught the Christian world at large ;
and, particularly, the things contained in the Epistle, which he
wrote to the Church at Ephesus, The meaning of the declara
tion in the Text is, I apprehend, merely that he had taught the
doctrines concerning Faith and Repentance, as pre-eminently the
means of salvation. That this view of the subject is just, is suffi
ciently evident from the context. Here, the Apostle teaches the
Elders, to whom his speech was addressed, many things beside
these doctrines; and declares, that he had heretofore instructed
them in the great duty of communicating good to others, as the
amount of all that, which they owed to their fellow-men. The
Religion of the Gospel is the religion of sinners : as the Religion of

28 FAITH AND RKPE.NT.^'CE [SER. CXXXIV.
the Law is that of virtuous beings. The Gospel is a scheme of
restoration to beings, who have rebelled against their Maker, and
are condemned by the Law, which they have broken, to suffer the
punishment due to their sins ; but who yet, in consistency with
the Character and Government of God, may be forgiven. It is
a scheme, by which these beings may be restored to their alle
giance, to a virtuous character, audi lo the Divine favour. If such
beings are ever lo be restored to the Favour of God ; if they are
ever to obtain the privileges of good subjects of the Divine Gov
ernment ; it is evident that they must, in sopne manner or other, be
restored to the character of good subjects. In other words, if they
are ever to possess the rewards of obedience, they must be pre
viously possessed of the spirit of obedience. Whatever accom
plishes for them, or becomes the means of accomplishing, this
mighty change in their circumstances, must, to them, be of inesti
mable ipiportance. As the Gospel contains the Religion of sin
ners in the situation above mentioned; this importance must be
long to the gospel. In a particular manner,, must it be attributable
to such doctrines, or duties, in, the Gospel, as are peculiarly ne
cessary, and absolutely indispensable. From the place, which
Faith and Repentance held in the Preaching of St. Paul, it is
plain, that they are the important things in question ; the immediate
and indispensable means of our restoration to obedience, arid to
the consequent enjoyment ofthe divine favour.
This truth is abundantly exhibited in many forms throughout
the different parts of the New Testament. In Mark i. 14, 15, is
contained the following declaration : Now after John was put in
prison, Jesus came into Galihe, preaching the Gospel of the King
dom of God, and saying. The time is fulfilled; and the Kir^gdom
of God is at hand. Repent ye, and believe the Gospel : or, as in
the Greek, believe in the Gospel. In this passage we have evi
dently the substance of Our Saviour's preaching : and this is Re
pentance and Faith in the good tidings of the Divine Kingdopi, or
the Glorious Dispensation of Mercy to sinners through the Re
deemer. In Acts ii. 37, 38, we are inforttied, that the Jews, being pricked
in their heart by the Preaching of St. Peter, particularly by his
pungent exhibition of. their guilt in crucifying Christ, inquired of
him and John with extreme solicitude, what they should do, to ob
tain forgiveness and salvation. St. Peter answered them, Repent,
and be baptized, every one of you, in the name of Jesus Christ, for
the remission of sins. To be baptized in the name of Christ is, as
every one, who reads the Gospel, knows, a public and niost sol
emn profession of Faith in Him, as the Redeemer of Mankind.
St. Peter, therefore, in this answer, makes, in substance, the same
declaration with that of St. Paul in the Text.
When the jailer inquired of Paul and Silas, Acts xvi. 30, 31,
What he should do to be saved ; they answered, Believe on the

SEK. CXXXIV.] NECESSARV TO OBEDIENCE. ^9
Lord Jesus Christ, and thou shall be saved, wilh thine house. With
out Faith, St, Paul declares, Hebrews xi. 6. it is impossible lo
please God, tie that beliiveth on the Son, saith John the Baptist,
John iii. 36, hath everlasting life. He that beUeveth not the Son,
shall not see life : but the wrath of God abideth on him. He that
believeth on him, saith Christ to fficddemus, John iii. 18, is not con
demned ; but he that beUeveth not, is. condemned, already,
Christ, in Matthew ix. 13, declares the end of his coming to be
to call, not the righteous, but sinners, to repentance. When, there
fore, sinners repent ; the end of Christ's coming is fulfilled. In Acts
V. 31, He is said by St, Peter to be exalted as a Prince, and a
Saviour, to give Repentance unto Israel, and remission of sins. Re
mission of sins is, of course, consequent upon Repentance. In
Acts xi. 18, it is said. Then hath God granted to the Gentiles Re
pentance unto life. In 2 Cor. vii. 10, St, Paul declares, that Godly
sorrow worketh repentance unto salvation, . Except ye repent, says
Christ to his disciples, Luke xiii. 3, ye shall all likewise perish ;
and again. There is joy in Heaven over one sinner that repenteth,
more than over ninety and nine just persons, thai need no repent
ance. Luke XV. 7.
In these passages, and indeed in many others. Remission, Life,
and Salvation, are indubitably, and inseparably, connected with
Faith apd Repentance. Sometimes they are connected with both
conjointly; and sometimes with one. The account, given ofthe
subject, is, however, in all instances, the same ; because he, who
possesses one of these Christian graces, is of course, and always,
possessed of the others. On the contrary, vvilhout these, life, re
mission, and salvation, are plainly declared to be unattainable. It
is evident, therefore, that Faith and Repentance are the ' attri
butes, supreiriely required by the Gospel ; the immediate fulfil
ment of its two great precepts ; in the possession of which, mankind
are assured of eternal life, and without which, they are exposed to
efernal death. To produce, and perpetuate, them in. the soul, is
visibly the great object, so far as man is concerned, which Christ
came into the world to accomplish. In other words, they are that
essential obedience to the Gospel, to which salvation is promised,
and given, as a reward; not of debt, but of the free and sovereign
grace of God.
Having, if I mistake not, placed this truth beyond every rea
sonable 4oubt, and thus shown the way, in which mankind, al
though sinners. Condemned by the Divine Law, and incapable of
Justification by their own works, may yet be gratuitously justified,
return to their obedience, and be reinstated in the Divine favour ;
I shall now endeavour to explain the nature of this subject ; and to
exhibit the manner, in which the doctrine is true.
The foundation of all Religion is the Existence, Character, Law,
and Government, of God. This Glorious and Perfect Being, as
the Creator, Preserver, and Benefactor, of the Universe, is, of the

30 FAITH AND REPENTANCE [SER. CXXXIV
most a:bsolule right, the Ruler of the Work which He has made,
and the Lawgiver of all his moral creatures. The Law, which
He has prescribed to them, demands all their duty, and regu
lates all their moral conduct, Man, who is of the number of
these moral creatures, is placed under this Law ; and justly re
quired by his Maker to love him with all the heart, and to love
his neighbour as himself. In the progress of these discourses it
has, unless 1 am deceived, been clearly shown, that Man has
utterly failed of performing this duly ; that he is, iherefore, con
demned by the Law, to the sufferance of its penalty ; that the
Law knows no condition of pardon, escape, or return ; that Man
cannot expiate his sins ; and that, if left lo himself, he must there
fore perish.
In this situation, as has been heretofore explained, Christ inter
posed on the behalf of our ruined race ; and made an atonement
for our sins, witb which the Father is well pleased. This atone
ment, the Scriptures have assured us, God has accepted; and,
having thus provided a method, in which he can be just, and yet
justify those who were sinners, is ready to extend the blessings of
pardon and salvation to this apostate world.
Accordingly, Christ has announced himself to sinful men as their
Saviour ; and proffered lo them dehverance, both from their sin,
and their condemnation. The conditions, on which this proffer
has been made, are Repentance towards God, and Faith towards
Himself, as the Lord and Saviour of Mankind. In order lo un
derstand, so far as we are able, the prppriety, and necessity, of
these conditions of our restoration, it will be useful to attend to the
following considerations.
1 . Sincere, exalted, and endearing happiness cannot be enjoyed by
any beings, except those who are virtuous.
This great and fundamental truth in that Philosophy, which ex
plains the nature and interests of moral beings, has, it is believed,
been completely evinced in this series of discourses. It has bepn
shown, that a sinful mind is at war with itself, its fellow-creatures,
and its God ; that it must, of course, be subject lb reproaches of con
science, to perpetual disquiet, to consciousness of the Divine anger,
and to the loathing and contempt of all good beings. It has been
shown that such a mind must be a prey to tumultuous passions, ve
hement desires, which are not and cannot be gratified, and endless
disappoinlrnenls in the pursuit of a selfish interest, which can
never be promoted without sacrificing the glory of the Creator,
and the happiness of his creatures.
It has been proved, that its chosen enjoyments are in their ria-
ture vain, transient, delusive, little, base, and contemptible ; in
consistent with real excellence, dignity, and self-approbation;
and incompatible with the well-being of others ; whose interests
are singly of equal importance, and, united, are immeasurably de
serving of higher regard.

3ER. CXXXIV.] NECESSARY TO OBEDIENCE. 3}
From these considerations it is unanswerably evident, that a sin
ful mind cannot be happy : for with such affections, and their con
sequences, happiness is plainly inconsistent. The mind, which
is not at ease within, cannot derive happiness from without. A
wounded spirit zuho can bear ; especially when wounded by the ar
rows of an angry conscience ? If, then, God is pleased to com
municate happiness lo him, who is a sinner ; it is indispensably ne-
cessary,^ that he should first remove the sinful disposition, whence
all these evils immutably flow.
2. The only possible method of removing sin from a moral being,
is to make him ihe subject of Evangelical Repentance,
So long as the soul loves sin, it raust be the subject of that vile
and guilty character, which we denominate Moral Turpitude, De
pravity, and Corruption ; together with all its consequences. For
the love of sin is pre-emipenlly this character. While this love con
tinues, he, in whom it exists, will perpetrate, of course, all those,
which we customarily call sins, or sinful actions. He will also
love sin, continually, more and more ; and perpetrate it with more
and more eagerness, and hostility to God. From all the know
ledge, which we possess of moral character, it seems plainly to be
its nature, whether virtuous or vicious, to become more and more
fixed in its habits, and intense in its desires. So long, therefore,
as the love of sin prevails in the mind, the situation of the sinner
must be hopeless, with regard to his assumption of a spirit of obe
dience, and his attainment of consequent happiness.
The Repentance of the Gospel is formed of the hatred of sin,
sorrow for it, a disposition to confess it to God, and resolutions to
renounce it, Frora this definition it is manifest, that Evangelical
Repentance is the direct removal of sin from the soul of the sinner.
By the hatred of sin, which it includes as a first principle, the soul
is withdrawn from the practice of it. By the sorjpow, it is warned
of the danger, and evil, of returning to it again. By the confession
of it to God, the soul is brought into near, full, and most endearing
views of the glorious goodness of its Heavenly Father in forgiving
its iniquities; and most happily prepared lo watch, and strive, and
pray, that it may offend Hira no more, by its resolutions to for
sake it, the penitent is fortified against future indulgences, and pre
pared to assume a life of filial obedience. In all these things we
cannot, I think, avoid perceiving, that Evangelical Repentance is
the direct, and the only, means of removing sin originally from the
heart, and consequentially from the life, of a moral being ; and
that thus it is absolutely necessary to prepare men for obedience
to the law of God, and a general conformity to his character and
pleasure. To such beings, as we are, it is therefore indispen
sable, if we are ever to become the subjects of real and enduring
happiness. 3. For this great end it is also necessary, that we should be united
to God.

32 FAITH AND REPENTANCE [SER. CXXXIV.
The relations between the Creator and his intelligent creatures,
are not only near and important, but indispensable, also, to the
happiness of such creatures. Out of them arises a great part of
all the thoughts, affections, duties and enjoyments, of which they
are capable. These are also the foundations, on which all other
valuable thoughts, affections, duties, and enjoyments, rest ; and
are necessary to their existence, as well as their worth. In the
relation of Children, only, do we, or can we, apprehend the en
dearing and glorious character of Jehovah, as the common, most
affectionate, and most venerable Parent of the Virtuous Universe ;
feel towards Him the various filial affections ; and perform the va
rious filial duties, which are included under the general name of
piety. In the sarae relation, only, can we enjoy the peculiar and
pre-eminent happiness of loving and glorifying Him as our Father
who is in Heaven, In this relation, only, do we also receive, and
feel, the unnumbered proofs of his parental tenderness, and un
limited mercy."
As children of God, and by means of the filial views and affec
tions, which in this character we entertain, we begin first to un
derstand, and to feel, that we are brethren. This character is
the true inlet to all the fraternal regards of virtuous beings ; and
to the endless train of spiritual sympathies, and social endear
ments, which spring up in sanctified minds ; and which with new
strength, purity, and delight, will for ever grow and flourish in the
Heavens above.
But without Union to God, no relation, whether natural or
moral, can be of any use to ourselves. Without this union, the
blessings, flowing from these relations, cannot begin. When
minds do not coincide with hira in their views, and are not united
to him in their affections and character. He cannot with propriety
give, nor they possibly enjoy, these blessings. The nearest re
lation to God, if unperceived, unfelt, and unacknowledged, is in
the apprehension of the soul, which sustains it nothing. It is fhe
cordial, grateful sense of such a relation, the welcome, delightful
recognition of it, which makes it the foundation of all this good.
With such a sense, with such a recognition, the soul draws nigh
to God with affections harmonizing with his pleasure, and with
views coinciding with all his revealed designs. Separated from
God, the soul can entertain no such views, and can feel no such
affections, towards him. Nor can it perform any duties, nor real
ize any rational, or lasting, enjoyment. In such a state of sepa
ration, it is a plant, on which the beams of the Sun of Righteous
ness cease to shine ; and is, of course, chilled, shrunk, and de
stroyed. 4. Faith in Jesus Christ is the only possible Union between man
and his Maker,
God, in the Covenant of Rederaption, has promised to receive,
justify, and save for ever, all who are Christ's at his appearing :

SER CXXXIV.] NECESSARY TO OBEDIENCL, 33
that is, all who become his by a volunlaiy surrender of them
selves to him. But the only method, in which man ever does, or
can, surrender himself voluntarily to Christ, is the exercise of
Faith or confidence in him, as the Saviour of the world. This is
the only method of becoming His, which is proposed to us by
Christ himself. Believe on the Lord Jesus Christ, and thou shalt be
saved, is the sole language of the Scriptures concerning this sub
ject. On this, however, I need not insist ; because I nave here
tofore, if I mistake not, satisfactorily proved the doctiine at large.
Still it may be useful to consider the nature of the subject with
some degree of attention, and particularity, as being capable, at
least in my view, of illustrating the doctrine in an impressive and
edifying manner.
Christ offers to save sinners, who are condemned and perishing,
and who ai-e therefore utterly unable to save themselves. In this
offer he declares himself able, willing, and faithful, to save to the
uttermost all that will come unto God by him, Novv it is impossible
for us to corae to him, or to God by hira, unless we confide in this
as his true character, and in the declarations, by vvhich he raakes
this character known to us. It is impossible for us to receive his
Instructions, as the means of knowledge, and guidance, to us in
the path of duty and salvation ; his Precepts, as the rules of our
obedience ; or his Ordinances, as tl\e directory of our worship ;
unless we confide in the Character of Him, who has taught them
as a wise and faithful Teacher. It is indispensable, that we con
fide in him as a Teacher, who knows, and who has told us, that
which is true, right, and safe for us, in these immensely iraportant
concerns. It is indispensable, that we believe in hira, and trust
in him, as vested with all the Authority, necessary to this charac
ter of a Divine Instructor ; and regard him, as certainly and fully
disclosing the Will of God concerning our duty and salvation. Un
less we can confide in tiiese things, we can never receive his In-
sti-uctions as rules either of our faith, or of our practice. With
out these things they would all dwindle at once into mere philoso
phy ; mere advice ; mere opinions ; to obey which, no person
would, or could, feel the least obligation.
His Atonement, in the same raanner, would be nothing to us
unless we could cordially believe it to be efficacious, sufficient,
and acceptable in the sight of God. It is only because we regard
it as the Atonement of so glorious, sufficient, and acceptable a
person, that it possesses, in any sense, the Chai-acter of an Atone
ment. Accoi-dingly, the Socinians, who consider Christ as a mere
man, generally do, and, if they would be consistent with them
selves, must, beheve, that he made no Atonement, but was merely
a martyr, or witness to the truth.
Christ also requires us to commit our souls to his care, and keep
ing; or, in other woi-ds, to becoriie his by voluntarily surrendering
ourselves into his hands, and looking for safety and happiness to
Vol. IV. 5

34 FAITH AND REPENTANCE [SER. CXXXIV
his protection, mercy, and truth. This we cannot do in any other
manner, nor by any other means, beside the exercise of Confidence
in him. Who would commit his everlasting well-being to a per
son, in whose kindness and truth, in whose power and wisdom, he
did not confide ? No man ever did, or could commit himself, or
his interests, even in this world, to any person whatever, unless in
the exercise of confidence. How much more difficult, how con
trary to the first principles of our nature, how absolutely impossi
ble, must it then be to commit our eternal interests ; ourselves ;
our all ; to a being, in whom we do not entirely confide !
In the exercise of Evangelical Faith, or Confidence, in the char
acter of Christ, vve become united to him, according to the de
clarations of the Scriptures, and according to all the views, which
Reason can form of this subject, in a very near, most desirable,
and most delightful union. He himself says to his disciples, John
XV. 4, 5, lam the Vine;_ ye are the branches. Abide in me; aind 1
in you. As the brarich cannot bear fruit of itself, except it abide in
the vine ; no more can ye, except ye abide in me. St. Paul says, We
are members ef his body, of his flesh, and of his bones : and again ;
Now ye are the body of Christ, and members one of another ; 1 Cor.
xii. 27; and again. Col. i, 18, He is the Head ofthe body, the
Church. The whole Church, also, both in Heaven and on earth,
is exhibited as gathered under one Head, that is, Christ : Eph. i.
10. But our Saviour himself has given us the most subljirie and
glorious exhibition of this subject, which was ever made to man
kind, in the following passage of his Intercessory Prayer : John
xvii. 20 — 23, Neither pray I for these alone, but for them also, zuhich
shall believe on me through their word: That they all may be one:
as thou Father art in me, and lin thee ; that they also may be one in
us : that the zuorld may beUeve, that thou hast sent me. And the
glory, which thou gavest me, I have given them ; that they may be
one, even as we are one ; I in ihem, and thou-in me : that they rhay be
made perfect in one ; and that the world may knozu, thai thou hast
sent me ; and hast loved them, as thou hast loved me. This trans
cendent, this divine union, here exhibited to us as being of all pos
sible importance, is, and can be, accomplished fq^ mankind, only
by Evangelical Faith; or Confidence, in Christ. ¦ >
5'. To the happiness of the soul it is also indispensable, that it
should always Obey its Creator ; and of this obedience. Evangelical
Faith is the only source.
That Obedience to God is necessary to the happiness of rational
creatures, and that their uniform obedience is necessary to their
uniform happiness, has been already proved under the first head
of this discourse. If sin is fatal to happiness, and incompatible
with its existence ; it follows of course, that obedience is indispen
sable to happiness. Obedience and disobedience are the only
two possible moral states of an Intelligent being. If, then, diso
bedience creates misery ; obedience of course creates happiness.

SER. CXXXIV.] NECESSARY TO OBEDIENCE. 35
It may, however, be useful to consider the subject somewhat
further. It was shown in a forraer discourse, that God, and God
only, knows what conduct will produce, or ensure, happiness ;
and that He only is alway, invariably, and infinitely, disposed te
have that conduct exist. He only possesses the authority also,
and the power, to require it of his creatures. Hence, He only can
be the uniform and efficient Director of his creatures to their real
food. If, then, creatures are to be happy at all ; it is indispensa-
ly necessary, that they obey his directions, and conform to his
pleasure, as the only possible rule of right, the only possible way
to real and universal good. All, who wander from this path, are
soon lost in a wilderness of error, distress, and despair ; and will
never find their proper home.
But we cannot obey God, except from Confidence in his Char
acter, as a perfectly Wise, Just, and Good Teacher and Lawgiver,
who has instructed us in our true interest ; a Lawgiver, who has
prescribed wise, just, and benevolent precepts, to regulate our
duty. Unless we consider his precepts concerning all things to be
right ; we can never voluntarily obey them. Confidence, there
fore, in the Character of God, and in his Instructions and Pre
cepts, as flowing from that Character, and partaking of his Wis
dom and Rectitude, is the true, and only, possible source of that
spontaneous obedience, which is acceptable to Him, virtuous in us,
and indispensable to all our real good.
Thus, if I am not deceived. Repentance towards God, and. Faith
towards our Lord Jesus Christ, are the substance of the means, by
which sinners are delivered from sin, reinstated in the character
of children, restored to the favour of God, entitled to eternal life,
and prepared for everlasting obedience and enjoyment in the hea-
vens above.
REMARKS.
1 .. From these observations it is evident, that the objections, made
by Infidels against Evangelical Repentance, as mean-spirited and
contemptible, are groundless,
Mr, Hume observes, that " self-mortification, self-denial, and
humility, stupify the understanding, sour the temper, and harden
the heart." Whatever produces these consequences by its pro
per efficacy is undoubtedly, in its nature, vicious pr sinful, since
the consequences themselves are plainly of a sinful nature. Self-
denial, self-mortification, and humility, are all essential ingredients
of genuine repentance ; and without them, such repentance can
not exist. A just, clear, and hurable sense of our guilt and un
worthiness, is the very basis ori which every thing else, contained in
repentance, is founded. With such a sense of our character, it is
impossible that we should not endeavour to mortify those inclina
tions, and deny ourselves that gratification of them, which, togeth
er, have constituted our guilt, our odiousness, our debasement, and

36 FAITH AND REPENTANCE [SER. CXXXIV
our danger. The hurable thoughts which we thus experience,
and the humble emotions by which they are accompahied, are the
only just thoughts concerning our character, and the only proper
emotions with respect to ourselves, so far as this character exists.
Every opinion, every feeling, not accordant with these, is false and
groundless ; the silly dream of a vain and silly mind. A little
self-knowledge, a very liraited degree of candour, united with a
very raoderate self-examination, would convince any mind of the
visionary nature of such opinions,! and the absolute impropriety of
such feelings.
Proud and vain men have, however, always despised humility,
and regai-ded it as deserving their contempt. Still, it is unquestiona
bly the first honour, which belongs fo our nature, and the begin
ning of every thing else, which is really honourable in man. All
sin is shame : and, let it be remembered, there is nothing shame
ful, except sin. The very pride, the very vanity, from which these
decisions of Infidels spring, is itself gross sin, and not less shame
ful than the other exercises of the same spirit. All men see, and
declare, this under the guidance of mere common sense ; and, al
though each cherishes it in himself, every one hates, despises, and
condemns it in his fellow-men. How httle would Christ have
merited, how plainly impossible would it have been for him to have
gained, that exalted estimation, which he now holds in the minds of
Angels and of men, had he been a proud and vain, and not a meek
and lowly. Redeemer! How infinitely distant is the character of
this Glorious Person from that of Alexander, or that of Ccesar !
The character of these men is fitly imaged by the smoke, ascend
ing from the bottomless pit : while the aspect of the Saviour is
that of the Sun, shining in his strength.
But, aside from these considerations. Repentance, however re
probated by haughty-rainded raen, is in itself real good, and es
sential to all other real good. It is the only possible reraoval of
sin ; the worst of all evils, and the source of every other evil. It
is the ohly possible security against the resumption of that guilty,
debased, and shameful character. It is the commencement of vir
tue in the soul ; and indispensable to its very existence. It is
real dignity in itself ; and the beginning of all real dignity. It is
plainly the only solid basis of peace of conscience, and well-found
ed self-approbation. By Hume it was seen, so far as he saw it at
all, only at a distance ; and through the false optics of philosoph
ical pride. It was, therefore, erroneously seen. Understood, and
represented. Neither this writer, nor his companions in infideli
ty, appear to have discerned the distinction between the repent
ance of a raercenary slave, regretting his faults merely from the
expectation of punishment ; and the ingenuous contrition of a child,
sorrowing for his disobedience, loathing his guilt, and returning
with a new and better heart to his filial character and duty.

SER. CXXXIV.] NECESSARY TO OBEDIENCE. 37
2. We see how groundless the objection of Godwin is to the Scrip
tures ; viz. That they lay an improper and unwarrantable stress on
Faith. Faith, it is well known, is the great condition of acceptance
with God, proposed in the Gospel : as Unbehef is of final rejec
tion. To this scherae Gorftuin objects, as unreasonable and absurd.
But if the account here given of this attribute bc just, the absurd
ity will be found to lie, not in the Scriptural scheme, but in the
objection. It has, if I mistake not, been shown in this discourse,
that without Union to God, and cordial Obedience to his Will, we
cannot enjoy rational and enduring good ; and that without Evan
gelical Faith, no such Union, and no such Obedience, can exist.
The Faith of the Gospel is, tlierefore, of all possible importance
to man ; of as much importance as his whole well-being ; involv
ing every thing which is desirable or useful. Had the Scriptures,
therefore, laid less stress upon this subject ; it would have been
an unanswerable objection to the religious system, which they
contain. The contrary character of distrust, which is plainly the native
character of man, is obviously a complete separation of any In
telligent being from his Maker. It is impossible, that such beings
should exercise any of those affections, with which alone they
can glorify their Creator, or cordially obey him, so long as they
distrust his Moral Character. Equally impossible is it, that they
should possess the enjoyment, which alone can fill the wishes, or
is suited to the nature, of an immortal mind. The distrust of a
friend makes us unhappy here. The distrust of God would make
us miserable for ever.
The Faith of the Gospel deserves, then, all the importance,
which is given to it by the Scriptures. The place, which it ought
to hold in the estimation of all men, is pre-eminent. By every
Preacher it ought to be insisted on, by every man it ought to be
jDursued, as of all possible consequence to Obedience and Salva
tion. The Preacher, who does not thus inculcate it, is unfaithful :
the man, who does not acquire it, is undone.

SERMON CXXXV.
THE MEANS OF GRACE.
ORDINARY MEANS OF GRACE.^ — PROOFS THAT THERE ARE SUCH
MEANS.

1 Corinthians iv. 15. — For though ye have ten thousand instructors in Christ, ye
have not many fathers ; for in Christ Jesus have I begotten you through the Gospel.
The preceding sermon finished the observations, which I
originally proposed to raake concerning the Law of God; the
Inability of Man to obey it ; and the Means of his Restoration to
Obedience, and to the consequent Favour of God,
The next subject in the order of these Discourses, is The means,
in the application of which, men usually obtain faith and repentance,
and thus become entitled to eternal life.
Before I begin the discussion of this subject, I request my Audi
ence to call to mind the import of the last discourse, together with
others, which have been delivered concerning the same subjects;
I wish it to be remembered, that, iri my view. Evangelical Faith
and Repentance are indispensable io ihe existence of any moral good
in the soul of man, and are in all instances the beginning of that
good. Particularly, they are the commencement of obedience to
the Law of God ; the foundation of real and enduring happiness
to such as are, or have been, sinners ; and are, obviously, the im
mediate duly of all raen. He therefore, vvho does not teach these
doctrines, omits, in my apprehension, the soul and substance of
the Gospel.
With these things premised, lobserve, that in this passage of
Scripture, St. Paul declares himself to have begotten the Corin
thian Christians in Christ, and thus to have been a cause pf their
being regenerated, or born again. That the new birth is the birth
here referred to, will not be disputed. Nor can it be questioned,
that St. Paul was, in some manner and degree, or other, concerned
in effectuating it, without a peremptory denial of his veracity, and
inspiration. It is further declared by hira, that he had begotten
them through the Gospel. It is therefore certain, that the Gospel,
also, was, in some or other manner, or degree, concerned in effect
uating the new birth of the Corinthian Christians.
If the Apostle, as a Minister of the Gospel, was concerned in
effectuating the new birth of the Corinthian Christians ; it will fol
low by unobjectionable analogy, that other Ministers are also, in the
like manner or degree, concerned in Effectuating the Regeneration of

SER. CXXXV.] PROOFS, kc, 39
such, as become Christians under iheir Ministry. Further ; if the
Gospel was thus concerned in the Regeneration of the Corinthian
Christians, then it is, also, equally concerned in that of Christians
in general.
But if Ministers of the Gospel be in any manner, or degree,
concerned in producing this change in the moral character of men,
they are just so far means of producing it. Of consequence, also,
they are, according to that course of Divine Providence, in which
they are thus instrumental, necessary to this change, just so far as
they are means of producing it.
It is not here intended, that God could not, if he pleased, pro
duce this change in the human character, without these, or any
other means. Nor is it intended, that in some cases he cloes not
actually thus produce it. It is unquestionably in the power of
God to effectuate this change, with infinite ease, in any manner
which he shall think proper. Nor have we any proof, that he has
not, in many instances, renewed men, without connecting the ren
ovation with any means whatever.. But it is here intended, that
this is not the usual course of his Spiritual providence ; and that,
in that course, means are really eraployed to bring men into the
heavenly kingdom. It is further intended, that these means are so
far necessary, as thai without them, this important end would not, in
the ordinary course of providence, be accomplished.
If God has thought proper td x:onduct his Spiritual providence
in such a manner, as to constitute it a regular and orderly course
of events ; then our own views of it are to be formed, so as to ac
cord with this constitution, and to admit it as a part of the Evan
gelical System. Our conduct, also, is to be referred, and con
formed, to this constitution. With it we are to expect other things
to accord. Particularly, we are to expect salvation for ourselves,
and others, according to this plan ; and not according to a differ
ent one. Just views of this subject will, therefore, be easily seen
to claim no small importance in the estimation of those, who wish
to be saved.
In the particular investigation of this subject, I propose,
I. To shozB, ihat there are Means of Grace ;
II. To show What they are ;
III. To explain iheir Influence ; and,
IV. To answer the principal Objections to this scheme of doc
trine. I. / shall attempt to show, that there are Means of Grace.
This position I shall endeavour to establish in the following
manner. .
1. / allege as evidence of its truth the direct declarations of
Scripture. The Text is an explicit and forcible declaration of this nature.
In this passage the Apostle asserts in the most unequivocal man
ner, that he was a cause, and the Gospel another, of regeneration

40

PROOFS THAT THERE ARE [SER. CXXXV.

to the Corinthian Christians : not a cause in the efficient sense, but
the instrumental. In other words, he declares that himself, and
the Gospel, were Means of their regeneration. It cannot be said
here, that the Apostle and the Gospel were, to these Christians,
means of edification ; or of their advancement in holiness, after they
were regenerated. This subject is not even hinted at in the pas
sage. The birth is not any part of the growth, subsequent to itself.
To beget, is not to nourish, or cause to grow. It is to contribute
to the original existence of the thing begotten, and not to its sub
sequent improvement. The Apostle and the Gospel, then, con
tributed to the regeneration of these Christians, and were Means of
bringing it to pass.
In Philemon 10, St. Paul declares the same truth in the same
language. / beseech thee for my son Onesimus, whom I have be
gotten in my bonds.
In the Epistle of St. James, chapter i. 1 8, that Aposde says.
Of his own Will begat he us with ihe Word of Truth, that we (the
first converted Jews) should be a kind of first fruits of his crea
tures. On this passage I shall make two reraarks. The first is, that
St. James uses the same language to denote the regeneration qf the
Jewish Christians, which St. Paul uses to denote that of the Corin
thian Christians. If, then, the terms in St. James denote regene
ration ; which will not be denied ; they denote the same thing in
the Text. But the passage in St. James is unquestionable proof,
that God regenerated the persons spoken of in this passage.
Equally undeniable proof is furnished by the Text, that St. Paul
was either the Agent, or the Means, of regeneration to the Chris
tians in Corinth. But God is the only Agent, or Efficient Cause,
of regeneration. If we deny the fact, that St. Paul was the Means
of regeneration to these persons, as asserted in the Text, we must,
according to the same principles, deny the fact, that God was the
Efficient Cause of regeneration, as asserted by St. James. The
same rules of construction will oblige us to admit both these propo
sitions, or to reject them both. The language is the same ; and
that it ought to be interpreted by the same rules, of construction,
cannot be doubted.
The second remark is this. St. James declares, that God had
regenerated him, and his Fellow-christians, hy the Word of Truth :
that is, by the Gospel. The Gospel was, therefore, certainly. Means
of accomphshing this event.
St. Peter, in his first Epistle, chapter i. 10 ; speaking of himself
and those to whom he wrote, says. Being born again, or regenerat
ed, not of corruptible seed. But hy the Word of God, who liveth
and abideth for ever. In this passage St, Peter declares, that
Christians are born, or regenerated, 5ia Xoyx, by means of the
Word of God. Of course he declares, that they were not regen
erated without the instrumentalitv of the Word of God. What

SER. CXXXV.] MEANS OF GRACE 41
is true, with respect to this subject, of the Christians, to whom
St. Peter wrote, will not be denied to be true of Christians uni
versally. In 1 Tim. iv. 16, St. Paul says. Take heed unto thyself, and un
to the doctrines ; continue in them : for in so doing thou shalt both
save thyself, and them that hear thee. That Timothy would, in fact,
both save himself, and those who heard him, cannot be denied, un
less we charge St. Paul with falsehood. But if Timothy was not
in this case an Instrument, or a Means, of salvation to them ; the
declaration cannot be true. For, God is the only Efficient Cause
of salvation to any man.
In Romans iii. 1, 2, St. Paul says. What advantage then hath the
Jew ? or what profit is there of circumcision ? Much every way :
chiefiy because that unto them were committed the Oracles of God.
In this passage St. Paid declares, that the Jeztis had much advan
tage over the Gentiles ; and that this advantage lay chiefiy in the
fact, that unto them were committed the Oracles of God. If the pos
session of the Oracles of God was of great advantage to the Jews :
we naturally ask, in what respect was it an advantage ? Plainly
inthis ; that the Orat;les of God contributed, or were capable of
contributing, to their salvation, and consequently to thefr regene
ration. Of what possible advantage could the Oracles of God be
to unconverted men ; and of such only is the Apostle here speak
ing ; unless they contributed in some manner and degree, or oth
er, to thefr conversion ? This question, it is believed, admits of
no answer.
In Romans x. 1 4, the sarae Aposde says. How then shall they call
on Him, in whom they have not believed? and how shall they believe
in him, of whom they have noi heard; and how shall they hear
without a Preacher ? Every person, at all acquainted with lan
guage, knows, that these questions have exactly the same import
with that of strong negative declarations ; and that the Apostle
has here in the most forcible manner asserted, that men cannot
call on Him, in whom they have not believed ; nor believe in him, of
whom they have not heard, nor hear without a Preacher. In other
words, he declares the Preaching of the Gospel to be, in the or
dinary course of Providence, indispensably necessary to the faith
of mankind in Christ, just as that faith is indispensable to the invo
cation of his name in prayer. That the Apostle understood these
questions in this manner is unanswerably evident from his own
conclusion, subjoined in the 1 7th verse : So then, faith cometh by
hearing ; and hearing by the Word of God,
These passages, it is believed, are sufficient, if any passages can
be sufficient, to decide the question. It would be easy to multiply
quotations of the same import, to a great extent : for this is thc
common language of the Scriptures. But as a long course of quot
ing, and commenting, necessarily becomes tedious, I shall conclude
this part ofthe discussion bv repeating, in a verv summarv man
^'OL, IV. "6

42

PROOFS THAT THERE ARE [SER. CXXXV

ner, a few other passages, and phrases, which directly indicate, in
other forms, the same truth.
The Scriptures are called the Word of Salvation; the Word of
Ufe ; the Word of Faith ; the Word of Wisdom ; the Word of
Knowledge ; the Word of Reconciliation ; and the Sword of the
Spirit, None of these appellations, it is apprehended, could be
given to them with propriety, unless they were in truth Means of
Salvation to men. They are called the Word of God, which in-
zurought effectually in the Thessalonians, when they first received it,
1 Thess. ii. 13. They are said by God himself, speaking to the
Prophet Jeremiah, to be as a fire, and as a hammer, that breaketh
the rock in pieces, Jer. xxiii. 29. They are asserted by St. Paul
to be quick, or living, and powerful ; sharper than any two-edged
sword ; piercing even to the dividing asunder of the soul and spirit ;
and to he a discerner of the thoughts and intents of the heart. Heb.
iv. 12.- Our Saviour says to the Jews, It is the Spirit that quick
eneth; and, to explain his meaning, subjoins. The words that I
speak unto you, they are Spirit, and they are life.
It is said, that, zuhen the world by wisdom knew not God, it pleas
ed God by the foolishness of preaching to save ihem who believe.
1 Cor. i. 21.
St. Paul declares the Gospel to be the power of God unto saHa-
tion to every one that believeth.' Rom. i. 10.
Frora these passages it is evident, that the Scriptures, in their
custoraary language, declare themselves, particularly as preached
to mankind, to be means of salvation.
2. / argue the same doctrine from the Commission, given hy Christ
to his Apostles.
This Coipmission is recorded, Matth. xxviii. 19, in these words :
Go ye, disciple (that is, make disciples of) all nations; baptizing
them in the Name of the Father, and of the Son, and of the Holy
Ghost. The word, it.oAips^idaTB, rendered teach in the comraon translation,
is literally rendered disciple. AiSaixu is the proper terra to denote
teaching. Ma^ijTEuw denotes to make a person a disciple, in the same
sense, in which the Apostles, and their contemporary Christians, were
disciples of Christ. A disciple, as the term is used in the New
Testament, is a person, who receives, approves, and voluntarily
conforms to the doctrines and precepts of his Instructor. Such
were the disciples of the Pharisees : such were those of John the
Baptist : and such were those of Christ. Christ, it will be admit
ted, commissioned the Apostles to make real disciples of those, to
whom they preached, and not disciples in pretence and profession
merely. But eVery real disciple is regenerated.
The nations to whom the Apostles were sent, were Jews and
Heathen; and of course, were unbeli€vers and sinners. Christ,
therefore, commissioned the Apostles to make disciples of unbe
lievers and sinners. It will not be denied that he commissioned

SER. CXXXV.] MEANS OF GRACE. 43
them to do that, which, ui the ordinary progress of things, could be
done ; and wliich they, so far as they faithfully obeyed his com
mands, did actually accomplish. The Apostles, therefore, did
really in the proper sense make disciples of these sinners.
Accordingly, St, Paid says, that he desired to have fruit among
the Romans, as he had had among the other Gentiles. Rom. i. 13.
He speaks of hunself, and Apollos, as Ministers, by whom, that is,
by means of whom, the Corinthians believed. 1 Cor. iii. 5. He
says, that he, and his companions, received grace and apostleship,
for the obedience of faith among all nations. Rom. 1.5. St. Peter,
Acts XV. 7, says, that God had chosen, that the Gentiles hy his mouth
shoidd hear the Gospel, and believe. Every where, also, in the
book of Acts, both Jews and Gentiles are exhibited as hairing be
lieved and turned to God, by means of the Preaching of the Apos
tles and their coadjutors.
Thus the Commission was fulfilled, exactly, according to its
tenour ; and the Gospel actually became the Means of faith and
salvation to those, to whom it was preached.
But this Commission was given to all succeeding Ministers, as
well as to the Apostles; and is the very authority, under which
they now preach and perforra all the other duties of the ministerial
office. All that was here said to the Aposdes, is, in the very same
sense, said to them. It is equally their business, and duty, to make
disciples of mankind, wherever Providence presents them an op
portunity; and to baptize them when made. Of course, they as
really make disciples of unbehevers and sinners ; and are as really
Means of faith and salvation to mankind.
The very fact of giving this Commission is, in itself, decisive
proof of this truth. It was undoubtedly given with sincerity, and
benevolence, on the part of Christ. Of course, it was intended
by him, that the design, expressed in it, was really formed in his
mind, and will be faithfully accomplished. This design is com
pletely expressed in the Commission itself. As the Aposdes were
directed to disciple all nations, or to make disciples every where ;
so it Was the design of Chi-ist, that disciples should every where
be made by them. In this business they were to have a real
agency. It therefore follows irresistibly, that they had a real agen
cy in it : such an agency, as that without thefr exertions, these
men would, in the established course of things, never have become
disciples. 3. The same doctrine is proved by the whole course of Facts
relating to the existence and progress of Christianity in the world.
Wherever the Gospel has been preached, and read, mankind
have actually been made disciples of Christ. In every age, and
in every country, to which the Gospel has come, there have been
many such disciples. In those countries, on the contrary, where
the Gospel has not existed, such disciples have not been made ;
or. at least, evidence of their discipleship has not been furnished

44 PROOFS THAT THERE ARE [SER. CXXXV.
to their fellow-men. I. speak here, it will be remembered, of the
ordinary course of God's Spiritual providence. That exceptions
to this assertion may have existed, I am not disposed to deny.
That they must have been coraparatively few is, I think, clearly
evident from the fact, that no satisfactory reasons have appeared,
even to the mind of charity itself, to believe them numerous. If
God has pursued, in countries unenlightened by the Gospel, a dif
ferent system of dispensations from that which we have been con
templating ; it must be admitted, that we have no evidence of this
fact ; or at least none which can be pronounced satisfactory. The
Scriptures certainly give us very little information of this nature ;
and the history of mankind furnishes still less. Without limiting
the mercy of God, or attempting to investigate his Spiritual provi
dence, with respect to nations who have not the Gospel, it may
safely be concluded, that the instances, which they furnish, of ap
parent renovation, are very few.
A benevolent man, who casts his eye over the Western wilder
ness, and surveys with attention the moral conduct of its inhabit
ants, will find very little, of this nature, to satisfy his wishes, or his
hopes. Independently of the moral effects, produced upon these
nations by the labours of Missionaries, he will find sin prevailing,
and ravaging, in all the forras of turpitude, corapatible with their
circumstances, and in every degree, not forbidden by their poverty,
ignorance, and imbecility. Our Saviour has taught us, tbat we
are to discern the character of men by their fruits. This equita
ble and decisive rule of judging is no less applicable to these na
tions, than to ourselves. But what are the fruits, produced by
these men ? Certainly they are not such, as are meet for repent
ance ; such as spring from confidence in God ; such as indicate,
even remotely, the influence, or even the existence, of real virtue.
After the most charitable and indulgent allowance for their igno
rance ; after all the palliations, vvhich the most benevolent mind
can elicit from their moral disadvantages ; their fraud, treachery,
cruelty, pride, implacability, and revenge, present a picture of de
pravity, which it is impossible not to understand, and acknowledge.
No penitents, in the mean tirae, are visible among them. No
symptoms of reformation are found. On the contrary, one unva
rying, sluggish, gloomy stream of corruption appears to have
flowed heavily onward from remote generations to the present
hour ; and to wind its Lethean course through all these nations,
wherever, and however, situated.
On the ground, once inhabited by these people, the New-Eng
land Colonists have dwelt almost two centuries. Among them
Rehgion has generally prevailed. The proof is that which has
been already mentioned. They have brought forth the fruits,
specified in the Gospel as evidences of a virtuous character, in
instances, whose nuraber it would be difficult to limit. Whence
this mighty difference in nations, planted on the same soil, and

SER. CXXXV.] MEANS OF GRACE. 45
living under the same chmate ? The only satisfactory answer is,
that the people of JVkai-Ewgtenrf have possessed the Gospel audits
Ordinances; have built Churches ; settled Ministers ; attended the
Public Worship of God; read the Scriptures ; and educated their
children in the nurture and admonition of ihe Lord, None of these
things were possessed, or done, by their savage predecessors. In
a word, the people of New-England have had the Gospel : the
Savages have not.
In those countries, also, where the Gospel has been enjoyed,
and disciples have actually been made, all, or almost all, persons
of this character have becorae disciples by means of the Gospel
itself. Such persons, with scarcely an exception, probably without
an exception, when conversing on their regeneration, declare that
every thing in their own minds, whick yields them consolation, or
hope, is, in their view, fairly referrible to the truths of the Gospel,
presented to them in some forra or other^ A vast multitude date
all their hopes from the Preaching of the Gospel; and feel com
pletely assured, that faith, if it has come to them at all, has come
by hearing ; as hearing has by the Word of God. Others attribute
this blessing to the indirect influence of Preaching, operating upon
thefr minds through a succession of events. .Others ascribe it to
an early Religious Education, making deep impressions on their
minds in the happy period of childhood. Others, still, attribute it to
the Reading of the Scrfptures ; to the Reading of Religious Books ;
to the Rehgious Conversation of Good Men ; or to the Life and
Conduct of such men. In these several ways, the truths of the
Gospel are often exhibited with peculiar strength, beauty, and ef
ficacy. The mode, in which tibiey are conveyed to the mind, is of
no other importance, than as it renders the truths themselyes more
explicit, or more impressive. The truths are the substance, and
the soul, of this interesting process.
As the language of all such persons concerning this subject is
the same ; it must, I think, be admitted to be true. Their number
has been too great to allow the suspicion, that they can all have
been deceived. They have lived in so many ages, and countries
have been of so many different characters, have received so wide
ly different educations, have lived in so widely, different circum
stances, and have entertained, in other respects, so widely differ
ent opinions, as to render it incredible, that they should all have
been prejudiced concerning this subject, and impossible, that they
should have united in exactly the same set of prejudices. At the
same time, multitudes of thera have been eminently distinguished
for wisdom, candour, and self-knowledge. It cannot be reasona
bly supposed, that immense numbers of such raen should^ with re
spect to such a subject, be uniformly deceived in exactly the same
manner. Beyond all this, it appears, at least to me, to be an in
defensible imputation upon the character of God to suppose, that
he would, in this case, leave his children to false apprehensions,

46 PROOFS THAT THERE ARE [SER. CXXXV
and suffer them universally to believe, that this mighty blessing
came to them all in a way, which was imaginary, and by means,
to which it was in no degree attributable.
From these considerations it may, I think, with the highest pro
babihty be concluded, that mankind are sanctified through, or by
means of, the truth of God.
To all that has been here alleged it may, however, be objected,
that in the Scriptures our sanctification, particularly our regenera
tion, is ascribed directly, and solely, to the agency of the Holy Ghost ;
and that the doctrine, contended for in this discourse, contradicts
this part of the Scriptural scheme.
To this objection 1 answer, that the doctrine, for which I con
tend, is as plainly asserted, and in as many passages of the Scrip
tures, as that, which is alleged in the objection. If, then, we deny
the former of these doctrines ; we shall do violence to as many,
and as plain, scriptural declarations, as if we deny the latter. Our
dislike to the doctrine, asserted in this discourse, will in no degree
justify us in rejecting, or contravening, those passages of Scrip
ture, in which it is asserted. They stand upon their own basis ;
the authority and inspiration 6f that Divine Spirit, who, while he
challenges this Agency to Himself, has been pleased to attribute
also this Instrumentality to' his Word. His declarations w& are
bound to receive as we find thera ; and cannot alter the obvious
meaning, with any better warrant, than we can challenge for alter
ing the words, which contain that meaning.
It may be further objected, that this doctrine robs God of his pe
culiar glory in regenerating the soul ofman.
To this I ariswer, that we are, at the best, incompetent judges
of this subject ; and are therefore unable to determine, satisfac
torily, in what manner God will be most glorified.' If God has
thought proper to give us such, an account of the subject, as has
been here specified, it will be found in the end, that he is more
glorified in the manner, conformed to these declarations, than in
any other. The Psalmist, under the unerring influence of Inspi
ration, says to God, Thou hast magnified thy Word above- all thy
Name. Should it prove one of the ways, in which God magnifies
his Word, that it is constituted the Means of regeneration to man-;
kind ; there, can be no reasonable doubt, that it will be found, in
the end, perfectly cpnsistent with the most perfect glorification of
his Name.
The truth, however, is, that neither of these answers is at all ne
cessary to satisfy us concerning these objections. The Spirit of
God is, in truth, the only Agent in renovating man ; or, in other
words, the only Efficient cause of his renovation. This, how
ever, he would be in as perfect a degree, if he were supposed to
employ Means in accomplishing this change of character, as if he
were supposed to accomplish it without them. The suppositiori;
that an agent, if he employ means to effectuate his purposes, will,

SER. cxxxv.] MEANS OF GR.\CE. 4?
on this account, cease to be, or be at all less, an agent, is built up
on no known principles of truth or evidence.
The farmer and gardener turn their soil, and plant their seeds :
the rain descends upon them,, and the sun shines : but all these
things do not make them spring up and yield their increase. God
must still interpose with his creative power, to produce these de
sirable effects ; or a crop will be expected in vain. God, there
fore, is the sole Agent and Author of the crop ; yet the farmer and
the gardener, the ground and the seed, the rain and the sunshine,
are all Means of its existence. Without these means, there would,
according to the established order of things, be no crop. Of
course, they are means of its existence.; and means indispensable.
It may be said, that these cases are not similar. If this should
be said ; it would, I think, be said raishly : for Christ himself, St.
Peter, St. James, and St. Paul, have all chosen this allusion to
illustrate this very subject. See the parable of the sower. See also,
1 Cor. iii. where Paul declares himself to have planted, Apollos
to have watered, and God to have given the increase.
With regard to the other objection, it is obvious, that, so far as
we can see, the glory of regenerating man is all ascribed to God ;
and all ascribed in the manner most honourable to him; is attri
buted to his Spirit as the Efficient cause, and to his Word as the
Means. If he has in fact, as, if I mistake not, I have proved, de
clared that this is the manner, in which he has chosen to accoraplish
this work ; we need not fear, that in giving this account of it we
shall detract from his character. ^
REMARK.
If the scheme of discourse, which has been here exhibited, is
just ; it will follow, that the Gospel is ta be preached to sinners.
My audience may, perhaps, wonder that any evidence should be
thought necessary to prove this assertion. If I am not misinform
ed, however, the assertion has not only been questioned, but de
nied. That such should have been the fact is certainly wonder
ful, in my view, as well as in that of others.
When the Gospel was first preached by Christ, the whole world,
with very few exceptions, was in a state of sin. The Gentiles were
so generally of this character, that, as a body, they were styled, by
St. Paul, sinners of the Gentiles. Gal. ii. 15. To the Gentiles,
however, Paul was sent directly by Christ, to preach the Gospel.
The extraordinary commission of this Apostle deserves to be here
repeated. Delivering thee from the people, andfirom ihe Gentiles,
unto whom now I send thee ; To open their eyes, and to turn 'them
from darkness to light, andfirom the power of Satan unto God; that
they may receive forgiveness of sins, and inheritance among them
who are sanctified by faith that is in me. Acts. xxvi. 17, 18.
Here it is to be remarked, that St. Paul was sent to the Gen
tiles, not only to preach the Gospel, and to open their eyes, but lo

48 PROOFS THAT THERE AREiiC. [SER. CXXXV,
turn them,, also, from darkness to light, and from the power of
Satan unto God. Accordingly, he was not disobedient unto the
heavenly vision; but shewed first to them of Damascus, and at Jeru
salem, and throughout all the coasts of Judea, and then to the Gen
tiles, that they should repent, and turn to God, and do works meet
for repentance.
These declarations made by St. Paul, are unanswerably evinced
to be true by the history of his life. In the very manner, here
recited, he preached to both Jews and Gentiles the glad tidings of
salvation ; and persuaded men every where to renounce, and for
sake, their iniquities; and thus actually opened their eyes, and
turned them from darkness to hght.
The beginning of the Preaching of Christ, as recited in the Gos
pel according to St. Mark, is in these words : The time is fulfilled:
the Kingdom of Heaven is at hand. Repent ye, and believe the
Gospel. The people, therefore, whom he addressed, had not
hitherto repented, nor believed. Of course they were sinners.
In the whole history contained in the Gospel, and in the Acts,
there is not, so far as I recollect, a single instance recorded,
in which we have any satisfactory proof, that even an individ
ual sinner was regenerated without the influence of Divine Truth
upon, his heart. On the contrary, these writings are full of ex
amples, in which the efficacy of this Truth is asserted directly,
as having been indispensably concerned in producing this change
in man.The same doctrine is, also, amply exhibited, as it respects the
Jewish Church. Of the Priests, the ordinary Ministers of that
Church, whose proper office it was to teach the Scriptures to
the Israelites, God says, in the Prophet Malachi, The Law of Truth
was in their mouth ; and they turned ma'ny away from iniquity. This
declaration is a complete history ofthe fact in question, so far as
the present subject is concerned, throughout all the preceding ages
of the Jewish Church.
What was true concerning the periods, contained in the Scrip
tural history, has been equally true, so far as we have any inform
ation of the periods, which have since elapsed. Ministers have
every where, and in every age of the Christian Church, preach
ed to sinners : and sinners under their preaching have been
turned to God. In all these facts the duty of Ministers, at the
present time, is distinctly seen, and gloriously encouraged. He
who would preach as the Priests preached, as Christ preached,
as the Apostles preached, will proclaim the tidings of salvation
to siriners ; and will urge thern unceasingly to Faith, Repentance,
and Holiness. Upon his preaching, if faithfully conducted in
this manner, and accompanied by his own prayers, and those ofthe
Christians around him, he may confidendy look for the blessing of
God.

SERMON CXXXVI.

THE ORDINARY MEANS OF GRACE. — 'WHAT THEY ARE.  AND WHAT
IS THEIR INFLUENCE

1 CoRiHTHiANS iv. 15. — For though ye hdve ten thousand instructors in Christ, yet
have ye not many fathers ; for in Christ Jesus have I begotten you through the
Gospel. IN the last discourse, I attempted to prove, that there are Means
of Grace and Salvation: the ffrst subject, then proposed for dis
cussion. I shall now endeavour,
II. To shew What they are ; and,
III. To explain their Infiuence.
The Means of Grace may be distributed into a greater or less
number of divisions, without any material disadvantage. At the
present time, it will, however, be useful to mention only- those,
which are of peculiar importance.
Of these, the Gospel, by which I here intend the Scriptures at
large, is ever to be regarded as the sum : for it plainly involves
them all. The Gospel is especially to be considered as being
efficacious to salvation, when it is preached : this being that insti
tution of God, to which His peculiar blessing, life for evermore, is.
especially annexed in the Gospel itself. Still, it is ever to be re
membered, that in every lawful, serious use of its insfructions,
precepts, warnings, threatenings, invitations, and promises, it is
possessed of the same general nature, and influence.
When we speak of the Means of grace, in the plural, we al
ways intend either different modes of applying the Gospel, or some
or other of its Precepts, or Ordinances, to the human Understand
ing, or Affections ; or the performance of some ad, or series of
acts, enjoined in the Scriptures.
It will be proper further to observe, that the phrase, which I
have here used, is coraraonly eraployed to denote, both the Means
by which in the us'ual course of providence, grace is originally ob
tained ; and the Means of increasing it, when once obtained.
Under this head are included,
I. The Preaching of the Gospel ;
II. The Reading of the Scriptures ;
III. Prayer;
IV. Correspondence with religious men',
V. Religious Meditation; particularly Self-Examination'; and
VI. The Religious Education of Children.
To these may be added, as efficacious to the same end, although
differing in several respects from all those already mentioned, the
Voi. IV. 7

50 THE MEANS OF GRACE: [SER. CXXXVI.
instructive and monitory, the merciful and afflictive. Dispensations
of Divine Providence io ourselves and others. It ought to be re
membered, that 1 consider none of these as Means of Grace, in
any other sense, than as they display, and impress upon the mind,
the Truth of God.
In the Scriptures, all these things appear to sustain the char
acter, which I have attributed to them.
The Laztt of the Lord, says David, is perfect ; converting ihe
soul : The testimonies of the Lord are sure ; making wise the sim
ple. Search the scriptures, says our Saviour to the Jews, for in
them ye think ye hdve the words of eternal life. How shall they be
lieve, says Si. Paul, in hiin, of whom they have not heard? and
how shall ihey hear without a preacher ? So then. Faith cometh by
healing ; and hearing by the Word of God. God be merciful to me
a sinner, said the Publican, who went up to the temple to pray : and
our Saviour informs us, that he went down to his house, justified
rather than the pharisee. He thatzvalketh with wise men, says Solo
mon, shall be wise. Examinfi yourselves, says St. Paul, whether ye
he in the faith ; prove your own selves : know ye not your own selves ;
hozu that Jesus Christ is in you, except ye be reprobate ? This ex
hortation is obviously given to persons, supposed by the Apostle
to be, individually, of different moral characters ; and is plainly
given to them all, whatever their character might be. Stand in
awe, said David to his enemies, and sin not : commune with your
own heart upon your bed ; andhe still. Keep thy heart, said David
io Solomon, with all diligence ; for out of it are ihe issues of Iif e.
Train up a child in the way he should go ; says Solomon, and when
he is old, he zuill not depart from it : and again. The reproofs of
instruction are the way of life. Fathers, says St. Paul, Train up
your children in the nurture and admonition of the Lord.
These and many other passages, of a nature generally similar,
I consider as directing, either mediately, or imraediately, the
conduct of sinners. Most of them are so obviously of this char
acter, as apparently to adrait of no dispute. A part of them may,
I am aware, admit of objections to this construction. But, if
these were to be given u]i, the rest would, I apprehend, be abun
dantly sufficient to answer the purpose, for which they have been
quoted. That they are directed to such objects, as I have termed
Means of Grace, will not be questioned.
With the instruction, furnished us concerning this subject by
the Word of God, we are bound to unite that also, vvhich is exhibited
to us by his Providence. If certain measures have been customa
rily crowned with success in the pursuit of salvation ; and other
measures, or the omission of these successful ones, have termi
nated without that success ; then we are warranted to conclude,
that the course, which has been heretofore successful, . will be
again. We are warranted to concltide, that what God has usually
blessed, he may confidently be expected to bless ; and that the

SER. CXXXVt.] THEIR INFLUENCE. 51
conduct, which has been regularly followed by impenitence and
unbelief, will produce, hereafter, no othcjr consequences.
But, so far as man can judge, one general course of conduct
has, in fact, been usually crowned with success in this mighty
concern, from the beginning. The preaching and hearing of
the Gospel, and the diligent, anxious use of those, which I have
styled Means of Grace, have been actually followed by faith,
repentance, and holiness, from the promulgation of the Gospel to
the present time. The same things may, therefore, be reasonably
expected to produce the same consequences hereafter.
III. / shall now endeavour to explain the Influence of these Means
upon Mankind.
Before I begin this explanation, I wish to reraark, that, although
I should fail of giving a satisfactory account of this subject, the fail
ure would, in no degree, affect the truth of the doctrine. If the
evidence alleged has been sufficient, and the conclusions have
been fairly drawn ; then the doctrine is true. Nor will ray igno
rance, or that of any other persons, concerning the Manner, in
which the event referred to is accomplished, and the doctrine true,
make any difference with respect to the principal point. We
knOw, perfectly, the Existence of many facts ; while of the Man
ner, in which they are accomplished, we are unable to form any
adequate conception.
The Influence of the Means of Grace upon riiankind may, if I
mistake not, be explained under the two general heads of
Instruction; and
Impression. These I shall now consider, in the order already specified.
1. The Means of Grace become such hy instruction.
It will be universally acknowledged, that men, according to
Si. PauVs declaration, cannot believe on him, of whom. they have
not heard; nor call on him, in whom they have not believed. If
God, the Father, or the Son, be unknown ; it is plain, that he
can neither be trusted, invoked, nor obeyed. There can be no
known relation, in this case, between the creature and the Crea
tor ; and, therefore, on the part of the. creature, no known, or
possible, duty to the greater. Where there is no law, there is no
transgression; and where there is no knowledge,' e;ither actual or
possible, of a law, there is, in the fullest sense,, no law. The
knowledge of God, thei-efore, his Law, and our obligation to
obey. it, is indispensable even to our possible obedience, or diso
bedience. When mankind had fallen, and Christ Jiad made an expiation for
their sins ; it was equally, and absolutely, necessary, in order to
their acceptance of Christ, which then became their duty, that they
should know this Glorious Person, in such a sense, as to enable
them to exercise faith in him as their Redeemer. , Without such
knowledge, it is naturally impossible for us to believe in Him at

52 THE MEANS OF GRACE ; [SER. CXXXVI."
all. The same things are equally true of every religious duty, and
subject. We cannot perform any duty, however well disposed,
unless it be known to us ; nor be required to perform it, unless
such knowledge be attainable.
Thus it is evident, that the Gospel is indispensable to the very
existence of Christianity in the mind of man : and, as the Gospel
cannot be of any possible use to man, unless known by him ; so
the knowledge of the Gospel is indispensable to the existence of
faith, repentance, and holiness.
It is indeed perfecdy obvious, that God can, with infinite ease,
reveal the fundamental truths, and all other truths, of the Gospel,
to any man immediately, as he did to St. Paul. This, however,
is not to be expected; as it is certainly no part of his ordinary
providence. In the usual course of that providence, men are
taught the Gospel by Preaching, Reading, and other modes of in
struction. These, or some of these, are therefore indispensable,
in the usual course of things, td the existence of Christianity in the
minds of men. Hence, in one respect, the Gospel is said to be
the power of God unto salvation io every one that believeth : and
hence, in the sarae respect, it is said, that, zuhen the world by wis
dom knew not God, it pleased God hy the foolishness of jpreaching
to save them that believe.
In the same manner Religious Education, Meditation, Corres
pondence with religious men, and the Reading of religious Books,
become, thus far. Means of Salvation to mankind.. In all these
ways the Word of God is made known to mankind: and all of
them have, and were designed by God to have, their peculiar ad
vantages. Among the things, most necessary to be known by us in order
to our salv^ition, our own hearts, or moral characters, hold a pri
mary place. I know of no manner, in which he, who feels himself
to be whole, can reahze, that he needs a physician. To the ex
istence even of a wish for deliverance, the sense of danger, or dis
tress, is absolutely necessary. If we are now conscious of being
holy, or of being safe ; we, certainly, can never desire renova
tion, forgiveness, or expiation ; nor seek for a dehverer to save us.
While such a consciousness continues, no reason can be perceived
by the man, who experiences it, why he should look for salvation
from Christ, any more, than why an Angel, who has never fallen,
should look for salvation from the same source. But sin, and the
moral distress, and danger, occasioned by it, have their seat in the
heart. If, then, the heart be unknown ; these will also be unknown :
and the mind will never sefek, nor wish, for deliverance from them.
Of course, it cannot, and will not, expect its salvation from the
Redeemer. The Knowledge of the heart is extensively communicated by
the Scriptures : so extensively, that without them, mankind will
never understand their true moral character in any such manner.

SER. CXXXVI.] THEIR INFLUENCE. S3
as to produce any Evangelical benefit, * But all the Scriptural
communications, of this nature, will be useless to iis, unless we ap
ply" them to ourselves. This application can never be made to any
purpose, unless we commune with our own hearts. Self-examina
tion is the direct, and in many respects the only, mode, in which
we apply the Scriptural accounts of our moral nature to ourselves.
Without such examination we may, indeed, admit the Scriptural
accounts concerning human nature, generally ; and believe, that
other men are sinners, in the manner, and degree, there exhibited.
But we shall never realize, that these accounts, in their whole ex
tent, are applicable also to ourselves. Particularly, we shall form
no just apprehensions of our odiousness in the sight of God, of the
extent of our condemnation by his law, or our exposure to final
f)erdition. The necessity of such examination is therefore abso-
ute. Further, when we have in fact become convinced of our sin,
and our danger, we are still equally unconvinced of our disposi
tion to return to God, by Evangelical repentance and faith. All
mankind appear originally to believe their conversion to God to
be so absolutely in their power, as that, whenever they shall make
serious and earnest attempts to accomplish it, they shall accom
plish it of course, and without any peculiar divine assistance.
Whatever opinions they may imagine themselves to form concern
ing this subject, they still believe, and, if they ever become peni
tents, will find themselves to have believed, that, whenever they
shall resolve upori the exercise of faith and repentance, as neces
sary to their moral character, and true well-being, they shall cer
tainly repent, and believe. In this way, they feel in. a great
measure secure of salvation. It is a secret, which probably no
professed believer in the doctrines of ~fi-ee grace ever discovers,
before he has made attempts of this nature, that, with all his ap
prehended orthodoxy, he still places his ultimate reliarice on him
self; and realizes no necessity for any peculiar assistance from
God. Among the things, which he feels to be thus absolutely in
his power, Pmyer, that is. Evangelical and acceptable Prayer, is
always one. Nothing in the ordinary course of things, not even
his own speculative belief to the contrary, will ever persuade him,
that he will find any difficulty in praying to God, until after he
has seriously made the trial. His own efforts to pray -will usu
ally be the first, and the only, means of changing his opinion,
and of convincing him, that he has essentially mistaken his real
character. Actual attempts at Prayer, at exercising faith and repentance,
and at forming efficacious resolutions of obedience, furnish, in this
case, a kind of instruction, not easily supplied by any thing else.
Conviction of the practicability, or impracticability, of any meas ¦
ures, ofthe insufficiency of our own powers, and of the certain
failure of our efforts, is wrought only by the trial of these meas-

54 THE MEANS OF GRACE ; [SER. CXXXVI,
ures, powers, and efforts. A loose, general, uninfluential belief
may be otherwise entertained. But a conviction, which will be
felt, will be gained only in this manner. I know not whether, in
all ordinary cases, this conviction is not indispensable to the at
tainment of holiness.
In the conduct, and character, of Religious men, the actual ex
istence of religion is often, perhaps usually, first seen and believ
ed. In the same manner is the dignity, the beauty, and the
excellence, of religion usually first discerned, and acknowledged.
The truth also, and especially the importance, of many primary
doctrines of the Gospel, and the chief part of what is commonly
intended by Experimental religion, are all principally learned, and
realized, by means of their conversation.
These may serve as specimens, sufficient for the present pur
pose, of the Instruction, acquired in the use of the Means of
Grace. '
2. Means of Grace hecome such by the Impressions, which they
make on the heart.
To a person, at all versed in human nature, it is perfectly evi
dent, that, in every case where raen are to be moved to any se
rious exertion, mere conviction will often be inefficacious. The
Intellect is not the motive faculty of the mind. The Will, in, which
term 1 include all the affections, gives birth to every effort, which
the mind makes concerning the objects of the present, or the fu
ture, world. But the raere conviction of the Intellect is, of itself,
rarely sufficient to move the Will, or engage the^affections. Some
thing further is, in a particular manner, necessary to engage man
in the serious pursuit of spiritual and eternal objects, or to make
hira realize any serious interest in these objects. The mere proof,
that a doctrine is true, is usually but one step towards persuading
us to exertion of any kind. In addition to this, it is comirionly
necessary for the same end, that our imagination be roused, and
our affections awakened and engaged.
In accordance with these observations, mankind, in their cus
tomary language, regularly express the different states of the
muid, when it is merely convinced, and when it feels the truth, of
which it is convinced. To see a truth, and to feel it, are familiar
expressions in our language, which denote ideas widely different
from each other. So different are they, that we commonly see,
without feeling at all ; and, therefore, without being moved to ex
ertion by what we see. All men use, all men understand, this
language ; and thus prove, that there is a solid foundation in tbe
nature of things for the distinction, which it expresses.
In accordance vvith this scheme. Eloquence, both in speaking
and writing, has ever been directed to the Imagination ; and to
the Passions, as well as to the Intellect : and that kind of elo
quence, which has been employed in moving the heart, has been
considered as possessing a higher, and more influential, nature than

SEB. CXXXVI.] THEIR INFLUENCE. 55
that, which is addressed merely to the understanding. Hence,
eloquence itself is coraraonly considered, rather as ,the power of
Persuasion, than the power of Conviction.
That we are capable of being moved to a sense of spiritual ob
jects, altogether different from a cold, uniiripassioned conviction,
as truly as to such a sense of temporal objects, cannot adrait of a
rational doubt. Every minister of the Gospel, every moralist,
and every other man, who labours to amend the humaln character ;
even those, who deny the doctrine, for which I am contending ;
prove, that they adopt this opinion by usirig, to the utmost of their
power, the means of Impression for this end, as well as those of
Conviction. In this conduct they show, more qvidently than is
possible by any other method, that they realize this difference, and,
to avail themselves of it, eraploy these raeans.
The Scriptures themselves are universally formed in this man
ner. They are every where filled with Instruction ; biit they are
also filled every where with Persuasion. Instead of being a cold
compilation of philosophical dogmas, they, are filled with real life ;
with facts ; with persons ; with forcible appeals, to the imagina
tion ; and with powerful applications to the heart. With these,
the instruction is every where interwoven. By these, it is contin
ually embodied. In the Bible, no affection of the human heart is
unaddressed. Our hope and fear, our love and hatred, our sor
row and joy, our desire and aversion, nay, our taste for beauty,
novelty, and sublimity, for moral glory and greatness, are all alter
nately, and most forcibly, applied to, in order that the whole man,
as a being possessed of imagination and affections, as well as of un
derstanding, may be alarmed, allured, and compelled, to return
from sin, embrace holiness, and live for ever.
Now, the Scriptures were published to a world of sinners ; and
with the most merciful design of bringing them to repentance and
salvation. To them, in a peculiar manner, is a great part of the
Scriptures addressed. They are profitable in all their parts ; and
are contrived by Infinite Wisdom so, as best to compass the end,
for which they were written. They teach, that we may see, they
impress, that we may feel, divine fruth in the most profitable
manner. In the promotion of this end, all the Means of Grace conspire.
By an early, and well-directed. Religious 'Education, such truths,
as children can understand, are conveyed to their minds with a
force, eminently impressive, and singularly lasting. The state of
the mind itself is, here, peculiarly favourable to the design of
making deep impressions ; and has, hence, been particularly re
garded by God in those precepts, which enjoin such an education
at this period. The efficacy of these impressions is strongly de
clared in that remarkable passage, already quoted from the Book
of Proverbs. Train up a child in the way he should go-; and, when
he is old, he will not depart from ii.

56 THE MEANS OF GRACE; [SER. CXXXVI.
What is true of Religious Education, is also true of all the
Means of Grace, which I have specified. Public Worship is plain
ly formed, with a particular design to affect the heart of man by
those truths, which are taught in the house of God. The Day,
the Place, the Occasion, are all in the highest degree solemn
and interesting. The numbers, united in the worship, necessarily
communicate, and receive, the strong feelings of sympathy; and
regard the subjects of- instruction with emotions, widely different
from those, which would be experienced in solitude. The nature
of the Ordinances is also in a singular degree solemn, awful, and
affecting. In a word, every thing, pertaining to the subject, is in
the happiest manner fitted to move the mind, and deeply to en-
stamp on it the truths of the Gospel.
Prayer, in the like manner, is eminently fitted to teach, and not
only to teach, but to make us feel, the various doctrines of Reli
gion. Prayer, in every form, is a service, peculiarly impressive.
In the Church, in the Family, and in the Closet, it is attended by
pre-eminent advantages. When we retire to our closets, and shut
the door on the world, and all it contains ; and pray to our Father,
who is in secret; we are withdrawn frpm all external things ; are
fixed on our own concerns ; our guilt, our danger, our helpless
ness, our dependence on God alone for hope, sanctification, arid
deliverance ; and our absolute necessity of being interested in
Christ, as the only expiation for sin, and the only safety to man.
We bring God before us,/«ce to face; and see, eye to eye. The
awful and transcendent character of this Great and Glorious Be
ing rises up to our view in a manner, resembhng that, in which the
Israelites contemplated it at the foot, or Moses on the summit, of
Mount Sinai, The nearness of the Judgment is realized with
singular force, and the approach of the final Recompense, antici
pated with profound awe, and most salutary apprehension.
Among the things, which, in the attempts to perform this duty,
are deeply impressed on the soul of the sinner, his own Inability io
pray, in a manner acceptable to God, is one of the most important
and affecting. No sinner realizes this truth, before he has made
the attempt in earnest. Nor does any thing appear to lay low
the pride, and annihilate the self-righteousness, of the human heart
in the same effectual manner. When he attempts to pray, and in
the /Very act of attempting it, finds clear and practical proof, that
his prayers are selfish, cold, and heartless ; he first begins to feel,
in a useful raanner, his absolute dependence on God for every good
disposition. Prayer is naturally the last hope, the last consola
tion, of man. So long as we can ask for Mercy, we never feel en
tirely unsafe. But when the soul becomes satisfied, by actual
trial, that its prayers are such, as itself condemns ; it becomes
also satisfied, that its only ultimate dependence is on the mere
Mercy of God.

SER. CXXXVI.] THEIR INFLUENCE. 57
Prayer also, in the same effectual manner, opens to the view
of the soul, with peculiar powerj, its whole moral state ; its guilt,
its exposure, and its ruin. - All these things, when brought up to
view in its converse with God, in making them the subjects of its
own confessions and requests, and in revolving them with the most
solemn and interesting meditation, all enhanced by a reahzing
sense of the presence of God, are felt by the soul with a peculiar
energy, usually followed by happy effects.
Each of the other Means of Grace, vvhich I have specified, has
its own, and that a very desirable, power of affecting the heart.
We are so formed, as to be capable of deep impressions, in vari
ous ways, and from many different sources. Each way has its pe
cuhar efficacy ; and every source is copious in its influence on the
mind. The great objects, coricerning which these impressions are es
pecially needed, and are actually made, are the guilt and danger
of sin ; the glorious mercy of God in redeeming, sanctifying, and
forgiving sinners ; the absolute dependence of the soul on Him
for all goodi both natural and moral ; arid his willingness to com
municate both through Jesus Christ. These united, and thor
oughly understood, constitute those views, and awaken thosie
emotions, which, together, are commonly styled Convictions of
Conscience ; or, to speak perhaps with more precision, that awak
ened state of the Conscience, which usually precedes Regenera
tion ; and which, in the ordinary course of God's providence,
seems indispensable to its existence. Converse vvith as many re*
ligious men, as you please^ concerning this subject ; and every
one of them will declare, that he has passed through a state of
mind, substantially of this nature ; and will inform you, that it
anteceded every hope of reconciliation to God, and every exer
cise, which he has believjed to be genuine religion in itself. Such,
then, may be deemed one of the laws 6f the moral or spiritual
kingdom: a law, which appears to be formed with supreme wis
dom, and with supreme benevolence to the sinner. If he- were
never to entertain such a sense of sin; if he were never to have
such apprehensions of his danger; if he were never thus to feel
his dependence on his Maker ; he could not, I think, form any
just views of the nature, or greatness, of his deliverance; nor of
the goodness of God in rescuing hira from destruction, sanctifying
his soul, and blotting out his transgressions ; nor of the impor'
tance, or excellence, of that holiness, with which he is, endued;
nor of the nature and glory of that happiness, to which he will
gain a final admission. In a word, it seems indispensable, that
sueh a state of mind should precede his .regeneration, in order
to enable him, throughout all his future being, to flndersfand
what God has done for him,, and to feel the gratitude, actual
ly felt by the minds, and joyfully expressed in the praises, of th'?'
first-born. Vol. IV, C

58 THE MEANS OF GRACE ; [SER. CXXXVI,
Some persons, when considering this subject, appear to feel,
as if regeneration could not be absolutely attributed to the Spirit
of Truth, unless it was accomplished, altogether, without the em
ployment of Means. But this opinion is plainly eiToneous. The
very Means themselves are furnished entirely by this Divine Agent.
When furnished, all of them, united, would prove wholly insuffi
cient without his Creative influence. No man, in his sober senses,
ever mistrusted, that ploughing and sowing, rain and sunshine,
would produce wheat. The Alraighty Power of God, after all these
things have operated to the utmost, is absolutely necessary even
to the germination of the seed, and still more obviously to the per
fection of the plant. In the same manner, whatever means may
be employed in bringing man from sin to holiness, and whatever
may be their influence, the Creative power of the Divine Spfrit
is absolutely necessary to accomplish his renovation. All that can
be truly said, in this case, is, that this Glorious Person operates in
one manner, and not in another.
The human soul is not regenerated in the same manner with
that, in which the dust of the ground was originally made into a
human body. In this case, a mere act of Divine power, uncon
nected with every thing else, accomplished the effect. But, before
renewing man, God is pleased in the usual course of his Spiritual
providence, to instruct him, to alarm, to invite, to promise, and to
persuade. _. To prove the usefulness of these means, nothing more
seems necessary, than to observe, that they always precede, or at
tend, our renovation : that is, always in the usual course of provi
dence. It is the soul, which is th,us taught, alarmed, and aUured,
upon which descends the efficacious grace of the Holy Spirit ; and
not the soul, uninstructed, unawakened, thoughdess of its guilt,
and devoted only to the pursuit of sensual objects. The whole his
tory of experimental religion, both vvithin and without the Scriptures,
is, unless I am deceived, a coraplete confirmation of this truth.
But to the existence of this state of the soul, the Means of Grace,
as I have described them, and their infiuence, appear to be indis
pensable. By the Instructions, which they communicate on the
one hand, and the Impressions, which they make on the other, con
cerning spiritual objects, they appear, whenever employed with
seriousness, fervour, arid perseverance, to bring the soul into this
interesting and profitable situation. It is, I conceive, with refer
ence to this fact, that God says. Is not my word as the fire,Mnd as
the hammer, that breaketh the rock in pieces ? With reference to
this fact, Christ says, that his words are spirit and life ; arid that
they will make men free from the bondage of corruption. With the
same reference, Paul declares the Gospel to be the Power of God
unto salvdtion; and the Word of God to be quick and powerful,
and sharper than any two-edged sword. From this power of the
Gospel was derived the fact, that the Jezus, who crucified Christ,

SER. CXXXVI.] THEIR INFLUENCE. 59
were in such numbers prickedin the heart by the preaching of St,
Peter, and cried out. Men and brethren, what shall we do ?
All the efficacy, which I have attributed to the Means of Grace,
does not, I acknowledge, amount to regeneration, nor ensure it.
But it amounts to what St. Paul terms planting and watering.
The increase must be, and still is, given by God only. In the same
manner, God must create the grain : or the husbandman, after all
his ploughing and sowing, after all the rain and the sunshine, will
never find a crop. Still, these are indispensable means of his
crop ; so indispensable, that without them, the crop would never
exist. As truly, in the ordinary course of providence, there will,
without the use of the Means of Grace, be no spiritual harvest.
There will be no Insfructions given ; no Impressions made ; and
no realizing convictions of guilt, danger, and dependence, pro
duced : and without these, there will be no regeneration of the
soni, and no title obtained tQ eternal life.

SERMON CXXXVII.
THE ORDINARY MEANS OF feRACE,  OBJECTIONS ANSWERED.

1 Corinthians iv. 15. — For though 'i/e havc len thousand instructors in Christ, yet
.have ye n,ot many fathers ; for in 'Christ Jesus have I begotten you througlithe
Gospel. In the first discourse, from these words, I proposed,
I. To show, that there are Means of Grace.;
II. To show. What they are ;
III. To explain their Infiuence ; a;nd,
IV. To answer the principal Objections to this scheme of doo'
trine. The three first of these subjects have been already discussed.
I shall now,
IV. Anszuer the principal Objections to this scheme qf doctrine.
These, as they are customarily alleged, may be considered as
chiefly made to two practical inferences, which I shall derive from
the two preceding discourses.
1. It follows from the observations, made in these discourses, that
the Means of Grace ought to be used by Sinners ; and by Christians,
for the purpose of promoting the salvation of Sinriers,
If there are Means of grace and salvation, given by God ; then
they were given for the very purpose of promoting the salvation
of sinners. As this was the end, which God proposed in commu
nicating them to mankind ; it is an end, in which all men are bound
to rejoice, and which they are plainly obligated to pursue. But
unless these means are used by Sinners for their own salvation,
they will ordinarily be of no benefit to them : and, unless Christians
use them, also, for the purpose of promoting the salvation of sin
ners, they will fail of their intended effect. Christian Ministers
must preach the Gospel to sinners. Christian Parents must edu
cate their sinful children in the nurture and admonition of the Lord.
Christians must hve, and act, and converse, with sinners., Other
wise, the salvation of sinners vvill usually be neglected, and there
fore will be unattained.
Further ; if there are Means of Grace, then the appointment of
them is wise ; the communication of thera to mankind, benevolent ;
and the usd of them by those, for whora they were appointed,
proper. It can hardly be supposed, that God has provided, and
published, means of salvation to raankind, and yet by his own au
thority made it improper, that they should be used. According to
\his scheme, sinners, although expressly commanded io flee from

SER. CXXXVII.] THE MEANS OF GRACE, >o. 61
the lurath to come, to seek the Lord while he may he found, and to
tum from the error of their way, are yet by Divine authority pre
cluded from the very measures, which alone will, in the usual
course of things, produce the effegt enjoined.
That Christians "are bound to eraploy the Means of Grace for the
salvation of sinners, vvill not, I suppose, be doubted. That sinners
must employ them, also, in various respects, is evinced by this very
position; as well as by the observations, made in the preceding
discourses. If the Gospel is to be preached to sinners ; they must hear. If
Christian parents are to train up their children in the nurture and
admonition of the Lord ; they must hsten to their instructions. If
sinners are to become acquainted with the Word of God ; or even
to know whether that which is preached to them is the word of
God, or not ; they raust read the Scriptures. If sinners are to be
informed of the reality, power, and excellency, of religion? they
must converse with religious men. If they are to. understand,
and feel, their guilt; they must commwrie with their own hearts., If
they are ever to know the real ha ture of their character, and ef
forts; they must pray, Frora their own use of the Means of
Grace, almost all their deep impressions of their guilt, danger,
dependence on Christ, and absolute need of, the regenerating in
fluence of the Spirit of God, must be derived., In a word, if they
are to obtain salvation, as most, or all, other Christians have ob
tained it ; indeed, if they are to obtain it at all, in the ordinary
course of providence; they raust obtain it in the use of the Means
of Grace. This is the Way, which God has ever blessed, and will
undoubtedly bless hereafter. Nor are we warranted to hope for
his blessing in any other manner.
To the proofs of this point, alleged in this, and the preceding
discourses, I shall add but one, at the present time. God, in the
Dispensation which he revealed to Moses, required all the Israel
ites to use, continually, all the Means of Grace, furnished to them
in the then existing Scriptural Canon. The parent, however sin
ful he might be, who did not circumcise his man-child upon the
eighth day, was by the express law of God punished with the ex
cision of that child. Every male was expressly requirejd to pre
sent himself three times a year before the Lord : that is, at the
tabernacle, or in the temple. All were required to keep the ap
pointed feasts ; particularly to celebrate the passover. They were
required, without distinction, to offer the various appointed sacri-
; fices; to educate their children religiously; and to seet the Law
at the mouth of the priests, its ordinary ministers. It is remarka
ble, that for the omission- of these duties they were, in several in
stances, to be punished with excision : particularly such as did not
afflitt themselves on the great day of Atonement : Lev. xxiii. 29 :
such, as, being ceremonially clean, forbore to keep the Passover :
suchi as killed an ox, lamb, or goat, and did not bring it to the

62 THE MEANS OF GRACE. [SER. CXXXVII,
door of the tabernacle, to offer an offering unto the Lord. Lev.
xvii. 4. Thus the Israelites, and, in some of the cases, the stran
gers who resided with them, were not only required, but required
under this terrible sanction, punctiliously to, use the Means of
Grace, both ordinary and extraordinary.
It is further to be observed, that the Israelites are no where, either
in the Old or New Testament, censured for" the fact, that they at
tended on these various Means of Grace, They are often censured
for their impenitence, and unbelief, indeed ; and the more severe
ly for being impenitent and unbelieving in the midst of these so
lemn services, because the' abuse of such privileges obviously
enhanced their guilt. But not a hint is given us, either by Christ,
the Prophets, or the Apostles, that they were censurable, merely
for being present, when these means were employed by others, or
for being active in employing them, themselves, for their own good.
The Gospel, therefore, regards this subject exactly as it was re
garded by the Law ; ahd has introduced no change, in this respect,
into the Divine dispensations.
2. It follows from the same discourses, that Ministers ought to ad
vise, and exhort, sinners to use the Means of Grace.
If God has appointed these means, and is daily blessing them ;
if he has Tisually, and not improbably always, wherever the
Gospel has been published, conveyed his spiritual blessings to
men in this vvay ; then it cannot be reasonably doubted, that
Ministers ought to advase sinners to labour, in this way, to gain
eternal life. As to sinners in general, this is the only way, in
which eternal life will be gained. Refusing them this advice, there
fore, is no other, than refusing them any advice concerning their
salvation. To this scheme it is however objected,
1. That regeneration, being immediately, and solely, the work of
the Spirit of God, is not at' all accomplished hy means ; and that,
therefore, sinners, however strenuously they may use the Means of
Grace, do, in, truth, nothing towards this change of character.
That the act of regenerating man is an act of the Divine
Spirit alone, I readily admit, and fully believe ; but I depy the
consequence, drawn from this doctrine. If I am hot deceived, I
have, in both the preceding discourses, particularly in the first,
proved it to be an error. The Text itself, if 1 mistake not, is
a decisive proof, that it is an error. The Text asserts, to s4y
the least, that St. Paul, by his preaching, contributed to the re
generation of ^^er Corinthian. Christians. In a humbler sense he
begat these Christians, as truly, as God did, in a higher sense. But
if Paul contributed to the regeneration of these men by his preach
ing ; the men themselves as certainly contributed to their own re
generation by being present at his discourses, by hearing them, by
understanding them, and by feeling with strong impressions the
truths which he uttered. Had not all this been done by them;

SER. CXXXVII.] OBJECTIONS ANSWERED. 63
St. Paul might, with exactly the same success, have preached to
the dead.
In the docfrine, for which I contend, there is, I apprehend,
nothing embarrassing, and nothing which is even peculiar. God,
as was observed in the ffrst of these discourses, is equally the sole
Agent in the production of a crop. But it would be a palpable
absurdity, to conclude from this fact, that the crop would come
into existence without the labours of the farmer. Were he not to
plough, and sow, the ground ; a child knows, that, not a stalk of
wheat would be produced. St. Paul contributed as really to the
spiritualharwesi, as the farmer to the natural one ; and in the same
sense : for, without his labours, that harvest would not have ex
isted. Neither Paul, nor the husbandman, is at all concerned in
the creative act of God, employed in each of these cases. But both
of them do that, without vvhich this creative act would not exist.
Accordingly, where the Gospel is not preached, regeneration does
not take place ; as crops have no existence, where the earth is not
cultivated. 2. It is objected, that the use of the Means of Gracc, on the part
of sinners, is itself sinful ; and that Ministers therefore, cannot con
scientiously advise sinners to use the means ; since this would be no
other, than advising them to commit sin.
As this, in all probabihty, is the Objection, on which the
greatest stress is laid, and that which has contributed most to
perplex those to whom, and, not improbably, those also, by
whom, it is urged ; I shall consider myself as justified in exa
mining it at some length. It is presented in various lights. I
will endeavour to follow the course, pursued by the objectors
themselves. It is triumphantly alleged, that the Scriptures have decided the
point in debate ; and established the objection, imraoveably, by
such declarations as the following. The sacrifice of the wicked is
an abomination to the Lord. Prov. xv. 8. The sacrifice of the wick
ed is abomination : how much mori, when he bringeth it with A wick
ed mind.* Prov. xxi. 27. He thai turneth away his ear frorn hear
ing the Law, even his prayer shall be an abomination. Prov. xiviii. 9.
If, then, the sacrifice of the wicked is an abomination, if the prayer
of the wicked is an abomination; it cannof be lawful for the wicked
to pray, nor for a Minister to advise hira to pray.
I have, I believe, alleged the objection in its full force, and in the
very terms, in which it is usually alleged. This, at least, has been
my design. •,
It is not pretended, that sinners are in the Scriptures expressly
forbidden to pray; nor that Ministers are expressly forbidden to
advise them to pray. The ol^ection is inferred from other de
clarations of the Scriptures. Like other inferences, it is, how-
* Especially when he offereth it to serve some base end. Hodgson

64 THE MEANS OF GRACE. [SER. CXXXVII.
ever, to Ise suspected, until it shall be shown to be certainly, and
necessarily, derived from such declarations. The authority of a
certain conclusion, fairly derived from the Scriptures, 1 adrait. But
in order to this admission, 1 must be satisfied, that it is certain, and
fairly derived from the Scriptures. Let us now examine this in
ference. 1. The Objection is founded on this general doctrine ; ihat, when
ever an individual will commit sin in any conduct, he cannot lawfully
adopt, nor be lawfully ad'pised to adopt, that conduct.
But from this doctrine it will follow, that sinners cannot lawfully
do any thing, while in a state of sin, nor be lawfully advised to do
any thing. There is as much, certainty, that a sinner will sin in
all other condu.ct, which he adopts while he is a sinner, as in pray
ing. The ploughing of the wicked i* expressly declared to be sin,
Prov. xxi. 4. The way ofthe wicked, that is, his universal course
of life, is declared to be an abomination to the Lord, Prov. xv. 9.
The thoughts of ihe wicked are declared to be an abomination to the
Lord, Prov, xv, 26. Of course, the wicked cannot lawfully
plough, think, nor live in the ordinary course of life, that is, con
verse, labour, buy, sell, and provide for their famihes ; nor be
la-ivfully advised to do these, or any of these, things.
It will be remembered that all these declarations, and all those
quoted in a preceding paragraph, were written by an Israelite un
der the Mosaic dispensation ; and written for men, living, also,
under the same dispensation. Yet, in that very dispensation, God
required Moses to command all sinners, of that nation, to labour ;
to cultivate their own ground ; to circumcise their children ; to
celebrate the passover ; to offer sacrifices ; to be present at the
public worship of God ; to hear and learn his word from the
mouth of their priests ; and to teach all these things to their chil-
^en. It will not, I presume, be questioned, that Moses in enjoin
ing these things upon the sinful Israelites, as well as upon the vir
tuous ones, acted lawfully ; or, in other words, was guilty of no
sin. But what was lawrful for Moses, in this case, is in itself law
ful. Accordingly, it was lawfully done by all the Ministers, who
followed hira in the Jewish Church. It cannot therefore fail to be
lawful to Christian Ministers, unless it has been plainly forbidden.
It will here be, said that Moses, in requiring this conduct of the
sinful Israelites, neither comraanded nor authorized them to con
tinue sinners in performing it. This is unquestionably true. Sb
far from allowing them to continue in sin, he required them to per
form these various duties from supreme love to God. , Equally
true is this of the Christian Minister, in directing sinners, to use
the Means of grace, or to perform any of the other duties of life.
Instead of directing or allowing them to reraain impenitent, he di
rects them to perform every duty with a virtuous disposition.
From this doctrine it will also follow, that it is unlawful to ad-ifise
Christians themselves to use the Means of grace, or indeed to

SEB. CXXXVII] OBJECTIONS ANSWERED. ~ 65
adopt any course of conduct whatever. Both the Scriptures and
oijservation teach us, that Christians continually sin ; that they sin
iu their repentance, in their faith, in reading the Bible, in prayer,
in the observance of the Sabbath, in their attendance on public
worship, in the education of their children, and in the ordinary
business of life. Whatever conduct they adopt, we know that
they will sin in performing it. On this principle, therefore, they
cannot lawfully adopt, nor be lawfully advised to adopt, that con
duct. Of course, as our Lord, when he directed the Apostles to
go and preach the Gospel to every creature, knew that they would
commit sin in obeying it ; the direction itself, according to the
scheme which I oppose, was unlawful.
It will here probably be asked, Wliat then shaU he done ? Shall
we adoise men to commit sin ? To this question I answer, that, ac
cording to the spirit of the objection, you must either advise them
to nothing, not even to repent and believe ; or you must advise
them to commit sin : for accoi-ding to the objection, advising them
to any thing, even to repent and believe, is advisipg them to com
mit sin.
But I apprehend that this account of the subject is as unfound
ed, as the scheme enforced by it is impracticable. God, as it ap
pears to me, deals with mankind, and, if he deals with them at all
according to the System of Providence which he has established,
must, deal with them, as rational beings. ¦ As they are all originally
sinners ; every thing addressed to thera, either by^ God or man,
must bc addressed to sinners. He has commanded and exhorted,
sinners in his own person ; and has required men also to teach, and
exhort, them in his name. In these commsinds and exhortations,
two thii\gs are included : the Ad to be done, and the Disposition
zuith whichit is to be rfon€. The command or counsel sometimes
includes boUi expressly; and sometimes but one. Such com
mands and counsels, as direct to the performance of the act, direct
to that act, zuhich, in the case stated, is proper io be done ; and imply
the disposition zoith which it should be done. Such, as direct thc
disposition, require that, and that only, which is- virtuous. Those,
which require the act, regulate both the heart, arid the external
conduct. Those, which require the disposition, regulate merely
the affections of the heart.
Commands of both these kinds, God has evidently given to men
as rational beings merely ; and often without discriminating at all
their moral chai-acter. They are given to all men. The duties
vvhich these commands enjoin are numberless. They occur every
day, and are as obhgatory on the sinner as on the Christian. They
bind with their whole force every man by vvhom they are known.
Among these, are prayer, attending public worship, reading the
Scriptures, and industry in our lawful business, God requires
every man to perform these various duties of life as they, occur.
He does not leave him at liberty to defer thc performance, until he
Vot, IV, 9

6S MEANS OF GRACE. [SER. CXXXVII.
has discovered whether he is the subject of Evangehcal repent
ance. He requires the performance at the, time ; and, if the in
dividual refuse, God will not hold him guihless. But, it will be
asked. Is not every action to be performed from supreme love to God?
An answer to this question has already been given. This disposi
tion is implied in every action which God requires us to perform ;
and God will accept of no performance which does not flow from
this source. To such a performance only, is an impenitent sinner
directed, when he is directed to pray, to read the Scriptures, to
worship God in the sanctuary, or to use any of the Means of
grace. It will be further asked. Whether the rtian, who performs the act
merely, can he said to obey the command of God ? What is here act
ually done is easily understood; so easily as to' admit of neither
debate nor doubt. The person in question performs the act which
God requires. But if he does not perforrn it cordially, he is not
obedient in the cordial or virtupus sense.
I shall perhaps be asked still further. Whether the man, who per
forms the act merely, is any better for performing it, than if he had
neglected or refused to perform it ? 1 answer, that, supposing the
man's disposition substantially the same in both cases, he is less
sinful when he performs the act, than when he neglects or refuses
to perform it. This I say with' confidence, because God has said
it repeatedly, and in the most unambiguous manner. Of several
kings of Judah, who were plainly sinners, particularly of Joash and
Amaziah, it is directly said, that they did that which was right in
tlie sight of the Lord, Of Joash it is said, that he did that which
was right in ihe sighfof the Lord all the days of Jehoiada ihe Priest.
Of Amaziah it is said, that'he did that which was right in the sight
ofthe Lord, but not with a perfect heart : that is, not with a good
or virtiious heart. In other words, these princes performed those
external actions, vvhich God had required. The same thing, in
substance, is declared concerning several other Kings of Judah.
But who can doubt, that to do thai, zuhich is right in the sight of
the Lord, whatever it may be which is thus right, is less sinful, than
to do that, which is wrong in the sight of the Lord ? Who can
doubt, that these declarations are intentionally coramendatory ;
and that they exhibit these princes as thtis far less sinful, than
those, of whom it is said, that they did evil in the sight of the Lord ?
The same, sentence of God concerning the sarae subject is given
us, in another form, in the cases of Ahab and Jehu. Of Ahab it is
said, that, when he heard the words of Elijah, announcing to him
the destruction of his family, herent his clothes, and put saqkclolh
upon his flesh, and fasted, and layJn sackcloth and went softly. It
is immediately subjoined. And the word of ihe Lord came to Eli
jah the Tishbite, saying, Seest thou how Ahab humbleth himself be
fore me? Because he humbleth himself before me, Iwill not bring
ihe evil in his days. In his son''s days I zuill bring the evil upon his

SER. CXXXVII.] OBJECTIONS ANSWERED. 67
house. Jehu was commissioned to destroyi the family of Ahab.
This commission he punctually executed. When he had finished
this work, God said to him. Because thou hasi done toell in execut
ing that, which was rightin mine eyes, and hasl done unto the house
of Ahab according lo all that was in my heart ;- thy children, ofthe
fourth generation, shaU sit on the throne of Israel. Immediately
it is- subjoined, Bui Jehu look no heed to walk in ihe Lazti of ihe Lord
God of Israel with all his heart ; for he departed not from the sins
of Jeroboam, zuho made Israel to sin. Here we see both these
princes rewarded, and expressly declared by God himself to
be rewarded, for external actions merely. For both, in a man
ner equally express, are pronounced, still, to be gross sinners.
But that, vvhich is declared by God to be rewarded by himself, is
not so sinful conduct, as that, which is either not thus rewarded, or
is punished. Of Jehu, God says further. Thou hast done well in
executing that which is right in mine eyes. He, vvho has done vvell
in executingt'that, which is right in the eyes of his Maker, has not
done so ill, as he, who has perpetrated that, which is wrong in his
eyes. What is thus taught in the Scriptm-es, may be advantageously
illustrated by the common experience of ourselves. The person,
who does those actions, which God requires, dishonours his Maker
by his life far less, and contributes to the well-being of mankind
fai" more, than he, who does them not, or who does the contrary
actions. To the eye of mankind the actions themselves are,
often, exactly the sarae ; and have exactly the sarae influence,
when performed by an unrenewed, as when performed by a re
newed, man. The actions of an unrenewed man, therefore, may
have a very beneficent influence on the interests of mankind,
when performed agreeably to thoSe Coramands of God, vvhich re
gulate the external conduct of men. According to the scheme
here exhibited, the Israelites, as has been observed, were required
to be present at the various religious services, enjoined by the
Mosaic Law. Yet God perfectly knew, and all the succeeding
Prophets and Teachers also knew, thaf,the_greater part, by far, of
those, to whom these requisitions were addressed, were sinners.
Still, they not only required them to repent and believe, but ad
vised, exhorted, and commanded, theni, also, to do a]l these things.
Nor would it have been any vindication to them for omitting the
action, that their disposition was not sanctified ; nor of the Pro
phet, or the Priest, for not exhorting them to the action, that they
could not conscientiously advise sinners to any thing, beside Faith
and Repentance. ' ^
The same scheme is pursued tliroughout the New Testament.
Christ, adopting the very language of the Law, directed the ten
lepers to go, and show themselves^ to the PriestSj in order to
their cleansing-. Luke xvii. 12. Nine of these lepers appear to
have been sinners. This Christ knew as well, before, as after.

68 THEMEANS OF GRACE. [SER. CXXXVII.
Yet he did not think this a difficulty in his way towards giving
them this direction.
He directed a collection of Jews, of whom he testifies, that they
did not believe, to search the Striptures for the purpose of dis
covering his true character ; and this, plainly, in order to their
faith. John v. 39, 44.
He directed the young Ruler, who plainly was not a believer, to
go, and sell all that he had, dnd give to the poor, and come, and fol
low him.
He directed the Herodians to render to Ccesar the things that are
Ctssar^s. They were sinners. But paying fribute was neither re
penting nor believing.
He directed the Scribe, in the parable of the good Samaritan, ti>
go and shew kindness to his enemies. Yet this scribe appears to
have been an unbelieyer.
He directed Paul, also, afterhe had fallen to the earth, and en
quired what he would have him tp do, to ame, and go into Damas
cus, where it should be told him what he would, have him to do.
Peter, also, directed Simon Magus to repent, and pray that the
thoughts of his heart might be forgivexi. It has been thought, that
Peter directed him to repent first, and then to pray for forgive
ness. This certainly is an unnatural construction of the pas
sage. The obvious meaning is, that S^ Pe^er directed both of
these things to be done immediately ; aftd without indicating any
intention that Simon should wait until after he repented, before he
began to pray. Many more examples of a similar nature might
be added.
It will not be supposed-, that in any one of these directions, the
objects of them were coramanded or advised to commit sin. As
rational beings they were directed to do such things, as, in the
character of actions, were proper to be done in their circumstan
ces : while a general indication of their duty as to the disposition
with which they were to' be done, is unquestionably implied in all
these passages.
These passages, however, show that, in his preaching and ad
vice, a minister is not to c;onfine himself to the mere enjoining of
Faith and Repentance ; but is to extend them to any other con
duct in itself proper to be pursued ; while he universally teaches
these great Christian duties, as , the immediate end' of all his
preaching. Antecedently to every effort, which the sinner makes, he is
wholly ignorant whether God will not enable hirii to obey with
the heart. It is also his indispensable duty thus to obey. When
ever advice or exhortation is given to sinners, by any minister, he
is equally ignorant whether they vvill, , or will not, obey with the
heart, as well as with the outward conduct. He knows, also, that
it is their duty to obey in this manner. The effort therefore ought
to be made ; and the advice given.

SER. CXXXVU.] OBJECTIONS ANSWERED. 69
In this manner I understand all those general commands, and
exhortations, which respect the affairs of sinners. ,Our Saviour,
preaching, obviously, to a collection of sinners, says, Luke xiii.
24, Strive to enter in at ihe strait gate : and again,, Matth. vii. 14,
Enter ye in at the strait gate : because strait is the gate, and nar
row is the way, that leadeth unto life; and few there he that find it.
The gate is at the head of tiie^ way, leading to the house, into
which those, who enter at the gate, are finally to be admitted.
Christ never speaks of Heaven as a city, but several times as a
house. Those vvho have not entered are obviously sinners : and
to sinners he was obviously preaching in this kindred passage of
St. Luke. Ofthe same nature is the memorable passage in Isaiah
Iv. 6, 7, Seek ye the Lord while he may be found : call ye upon him
while he is near. The persons, here addressed, are in the second
verse, mentioned as those, who spend money for that which is not
bread, and their labour for that which satisfieth not. Such persons
are obviously sinners. Still they are directed to seek, and call
upon the Lord.
If, then, it is still objected, that directing sinners to such acts is
directing them to commit sin : the answer is short. God gave these
very directions to the Israelites hy Moses. Christ also gave the
same directions to the Jews. It will not be supposed that he di
rected them to corarait sin.'
It may be further said, that sinners will commii sin in .their
prayers. If they continue^ sinners they undoubtedly will. So will
Christians. If this be a reason, why sinners should not be advis
ed to pray ; it is also a reason, why Christians should not he ad
vised to pray.
But it will be replied, that the sacrifice ofthe wicked is an abom
ination to the Lord ; while theprayer of the upright is his delight.
That the prayer of the wickejd is in some respects an abomina
tion ; of hypocrites universally ; .of other sinners generally ; is not
to be questioned. There is plainly .nothing holy ip the conduct
of injpenitent men. But it will not follow, that the prayer of ev
ery impenitent man is in such a sense abominable to God, as to
ensure rejection from him. Christ did not tefl the young Ruler
that his inquiry concerning eternal life was abominable ; nor re
fuse to hear, and answer him. On the contrary, the Scriptures
inform us that Jesus, beholding him, loved him. . This love was
plainly distinct from the general benevolence of Christ to sinners :
for with this benevolence he loves all sinners. The young Ruler
he loV-ed peculiarly ; and in a manner, in which he did not love
the Pharisees, and the Jews generally. Otherwise, the fact would
not have been specified. He did not, I acknowledge, love him
with complacency: for he was not, a Christian. But he loved
him, peculiarly, with what is called natural affection. In the
character of this youth ^here was a peculiar natural amiableness ;
such as all men see, love, and acknowledge ; and acltnovvledge,

70 THE MEANS OF GRACE. [SER. CXXXVlf,
often, against their own doctrines. The foundation of this love
is a train of attributes, belonging to Man, not as a sinner, nor as a
saint, but as an Intelligent being. Of this number are native
sweetness of temper ;, frankness ,• sincerity; simplicity, strongly
seen in little children ; gentleness ; Isindness ; generosity ; and
compassion. All. these are in themselves amiable in a certain de
gree ; and in this degree they were loved by Christ.
Hence I argue, that, as all Christ's affections were exactly ac
cordant with truth and propriety, so this exercise of affection to
the young man was of the Sarae nature, and was perfectly approv
ed by God. Of course, there is at times something in sinners,
which, in itself, is not abominable to God ; although their moral
or sinful character is altogether abominable.
It is not wrong in itself, that sinners should desire food, or rai
ment, or happiness, or safety from evil. It is^ impossible that
percipient beings should exist, without desiring the two last of these
objects : and equally impossible that men should not desire the two
first. The best men, and thie worst, desire them alike : and no
man is for this conduct ever reproved in the Scriptures.- To ask
of God for happiness, and final safety, is not necessarily insincere,
nor guilty, eVen in sinners. When sinners ask for mere mercy, or
mere happiness, or mere safety, they may desire either as truly,
as saints ; although their desires are not virtuous. So far as their
desires are merely natural, inseparable from their nature, and sin
cere, they are not morally wrong : nor are they exhibited in the
Scriptures as objects of the Divine ariger.
Accordingly, the prayer of the Publican, who was,' I think,
plainly a sinnc'r, was not regarded with mere anger , by God ; and
was exactly such a prayer, as I hav« mentioned : a prayer, for
mere mercy and safety. He went down io his house justified rather
than the Pharisee, because he had, in some iraportant respects, a.
just sense of his character, and a sincere desire to be delivered
from the dangers ofit: while the Pharisee had neither.
It is in the nature of things proper, that God, who saves no man
for his merit, but communicates salvation merely from compas
sion, should save those, who a;re sensible of their guilt, danger,
and distress, rather than those, who are utterly insensible, stupid,
and careless. The former, in the natural sense, are qualified,
and' the latter are unquahfied, to understand his Mercy, the
greatness of the Love of Christ, and the wonderful work of Saric-
tificatio'n;' and to feel the evils, from which they are delivered, and
the blessings, to which they are introduced, beyond the grave.
Accordingly, Sanctification, as I have heretofore particularly ob-
servisd, is communicated by God to sinners^ only wheh they are
convinced of their guilt and danger, and laboriously employed in
asking for forgiveness ; and not to those, who neither feel, nor
strive, nor pray. If the prayers of convinced sinners were abom- ¦
inable, in the sense ofthe objector; could this fact exist? Is

SER. OXXXVII.] OBJECTIONS ANSWERED. '71
not the steady course of Providence a complete refutation of the
scheme ?
Finally. It will be asked. Do not sinners grow worse under con
victions of Conscience; and in the use of Means ?
To this question I answer, that I do not know. Neither do my
objectors. I do not beheve the Publican was justified rather than
the Pharisee, because he grew worse under his conviction. Indi
viduals may grow worse ; and in one respect all certainly do. For
they continue to sin so long as they are sinners ; and that, whether
they are convinced, or unconvinced.
Whether their characters, and conduct, are more guilty in any
given instance, and during the periods immediately preceding, I
am ignorant ; and shall remain so, until I can search the heart,
and measure the degrees of depravity. As this is beyond the
power of man ; the whole inquiry is idle and vain.
Whenever sinners commit the same siris against greater light,
they are more guilty than vvhen they are committed against less
light. But no man can determine whether this, or any thing like
this, is the case with a sinner under conviction in a given instance ;
unless, perhaps, sometimes, the convinced person himself. I see
no good reason, why this question should ever be introduced into
Theological discourses. The only tendency of such introduction
is to perplex, and distress.
I have now, unless I am deceived; considered this Objection, in
all its parts ; and in all the forms, in which it is customarilyalleged.
I shall now examine how far the Objectors are consistent with
themselves in their other conduct towards sinners. ,
Many of these Objectors have children; and educate them
religiously, as well as prudentiy. These children^ in many in
stances, they know to be sinners, so far as this character can be
known in any case. Now all these parents advise, and exhort,
and command, their children to obey them ; that is, in their ex
ternal conduct ; to attend their family prayers ; to be present at
public worship ; to learn, and repeat prayers to God ; and to be
earnestiy and solemnly attentive to these religious duties. They
teach them, in the same manner, to speak truth, ' to do justice,
and to show kindness, to all, with whom fhey are concerned.
They require them, also, to labour,; to preserve their property ;
to go regularly to school ; to perform errands ; and to do many
other services. In a word, by the whole weight of their own au
thority, and that of the Scriptures, they require them to do every
useful and desirable act, and to imbibe every useful and desirable
habit. Now it is to be remembered, that these children are sinners;
and are known to be sinners. Of course, whatever condi^ct they
adopt, they will commit sin. Of course, also, whatever conduct
they are advised to adopt, they will, according to the general
principle, on which the objection is founded, be advised to com-

72 THE MEANS OF GRACE. [SER, CXXXVH.
mit sin. They will as probably, or as certainly, commit sin in
executing the commands of their parents, attendmg public or fam
ily worship, going to school, or performing an errand, as other
sinners do in praying, or performing any other act, not in itself
sinful.
>i., How, then, can these parents, particularly such of them as are
¦skilled in this controversy, advise their sinful children to ^pursue
these kinds of conduct?. Nay, more ; how can they exhort, and
command them ;; reward them for obeying ; and punish them for
disobeying ? The bare advice, or exhortation, given to other sin
ners, and prompting thera to pray, and strive, that they may be
saved, is, in the vievv of these parents, unlawful; and they refuse
to give it. But to their own sinful children they not only give ad
vice, of the same unlawful nature ; but add to their exhortations
arid commands iheir rewards and punishments.
Suppose the child of such a parent should refuse to obey such
a comraand, or any other, because he was, and because his pa
rent knew he was, a sinner, and could not, therefore, lawfully do
the thing commanded, nor his parent lawfully command him to
do it : what could the parent answer, consistently I mean, with
his own principles? Plainly, he could not reprove the child for
bis .refusal ; nor afterwards advise, exhort, nor command, him to
do any thing, until after the child should have hopefully become a
Christian.
.' ¦ But,.in this case, what would become of children ; and, ultiniate-
ly, of the world ? If children were not advised, what useful thing
could they know ? If they vvere not exhorted and commanded,
what useful thing would they do; what useful habit would they
establish, or even imbibe ? Without such habits, what valuable
end of their being could they answer? They would evidently
become mere beasts of prey ; and make the world a den of violence
and slaughter.
In the same raanner, and on the sarae principles, no person,
entrusted with the governraent, or instruction of mankind, can
advise, exhort, or command them, while sinners, to do any thing,
except to repent and beheve. Civil Rulers, and Instructors, are
daily, called upon by their offices to. advise, or otherwise direct,
such as are plainly sinners. Every law and regulation of a State,
or Seminary of Science, is possessed pf this nature ; and is a
greater transgression on the part of the Lavvgiver, or Ruler, than
advice can be; because jt contains a stronger expression of his
will^and a more powerful inducement to the conduct, which is
prescribed. When parents, therefore, or others, advise ; they are,
according to the Objection, guilty. When they exhort, or com
mand, they are more guilty. When they reward, or punish, they
are most guilty, j.
As Civil Rulers and Instructors are obliged, equally with Minis
ters, to do what is right, and avoid what is wrong ; they can no more

SER. CXXXVn.] OBJECTIONS ANSWERED 73
be ^stified than Ministers, in advising, exhorting, or commanding,
sinners to do any thing, which is unlawful. Hence, unless their
subjects, or pupils, should first repent and believe, they cannot
require them to do any thing antecedently to their Repentance.
The world, of course, must be uninstructed, and ungoverned, until
the Millennium: and, what is still more to be lamented, the Mil
lennium itself, according to the usual course of God's Providence^
will never arrive.
Among the regulations, which exist in all Literary Institutions,
one, ever esteemed of high iraportance, is the establishraent of
Public Prayers. At these, students, universally, have hitherto been
required to be present. But on the scheme which I oppose, this
requisition is altogether unlawful. In every such Institution, there
is conclusive reason to believe, that the great body of the members
are impenitent. None of these, therefore, can, according to this
scheme, be lawfully requfred to attend this worship, nor the public
worship of the Sabbath. But what would become of a literary
Institution, if this attendance were not required ? What would these
very parents say, if it were to be dispensed with in the case of
their own children ?
A Christian is the Master of a Family; but, as is sometimes the
fact, is obviously the only Christian in the family. According to
this scheme, it is plain, he cannot set up family worship ; because
he can neither require, nor advise, the members of his household
to be present at this rehgious service.
Ministers, usually at least, preach more or less to sinners ; and
customarily endeavour to suit their sermons to the circumstances of
impenitent men. But they can never lawfully advise sinners to
be present, that they may hear them preach. Nor can a Parent
be justified- in dfrecting his children to be present ; or to stand up
to worship ; or to listen, that he may learn, and perform his duty :
for, in all these things they are still sinners, and will commit sin.
Nor can a Minister advise his sinful parishioners to support him ;
or to build, or repafr, a Church; or to do the external acts of char
ity, justice, or truth; or to arm in defence of his country; 'or to
obey its laws, and magistrates. In all these things,, when done
antecedendy to regeneration, they are as really sinful, as in pray
ing, and in striving, for salvation.
The very persons, who rely raost upon this Objection, rejoice
universally, when mankind are, in any place, awakened to solemn
consideration concerning their guilt and danger. But every awak
ened sinner prays : and no person can by any Ordinary means
prevent him from praying. Why do these men rejoice ? Certainly
not in the sin, which the persons awakened are supposed, to com
mit. Certainly not in the aborainable character, which these
prayers havejn the sight of God. In what, then, do they rejoice?
Undoubtedly, in the prospect of the sinner's sanctification, and
Vol, W. ^10

74 THE MEANS OF GRACE. [SER. CXXXVU.
return t© God. Of course, there is such a prospect. In tbis an
gels would also rejoice.
3. It is objected, that advising Sinners to pray will encourage them
io sloth, and quiet them in sin.
That this consequence may follow, I shall not deny. But it will
follow, only from an abuse of the doctrine, which is here taught.
A bad man may pervert a good doctrine to bad purposes : but this
is no objection against the doctrine itself. These very conse
quences have, I verily believe, flowed from the doctrine of my
objectors in ten instances, where in one they have, flowed from
that ^hich I am supporting.
It is the duty of all men imraediately to repent of their sins, and
turn to God, with faith in the Lord Jesus Christ. These things
I would always preach ; and wish my hearers always to believe,
and feel. For this end I would exhort them to be present, that
they might hear, and feel, them. For the same end 1 would ex
hort parents, to teach them to their children in the morning of life,
that they may know and feel them from the beginning. Nor am
I less desirous, that they should read the Scriptures, that they may
find, and feel, the same things in them, as uttered by the mouth of
God ; that my own errors may in their minds be corrected, and
the truths, which I preach, enforced by that holy book. For the
same reasons I wish them to mark the lives, andenjOy the conver
sation, of Christians ; that they may be enlightened by their views,
and deeply affected by the excellency of Rehgion, manifested in
their conduct. The religious writings of others I recommend, for
the same important purposes. I preach, and write, with the hope
of doing some real good to mankind. That others, with the same
design, possess more ability to accomplish this interesting purpose,
I cannot entertain a doubt. The same reasons, therefore, which
make me wish, that the Congregation, allotted to me, may be pres
ent, to hear ray discourses, must, with enhanced force, render me
desirous, that they should also read the writings of others.
Finally ; Whatever is thus taught, enforced, and gained, I urge
them to make by solemn meditation a part of their own habitual
course of thought ; compare with their own moral condition ; and
bring home to their hearts, by asking God to sanctify them, and to
bless the Means of knowledge and amendment, which He has been
pleased to put into their hands.
In all this I see no natural cause of sloth, or quiet in sin. On
the contrary, there is here, if I raistake not, more done to awaken,
engage, and encourage men to seek salvation, than on the scheme
of the Objector. When I remember, that Divines of the first re
putation, and the greatest success, have thus preached ; and that
in the use of these very Means, the great body of mankind, who
appear to have been, or to be now. Christians, have become Chris
tians ; I feel assured, that this is the proper manner of persuad
ing others to assume the same character, and placing them in the
way to a blessing from God.

SERMON CXXXVIII.
THE ORDINARY MEANS OF GRACE.  HEARING THE WORD OF OOO.
LcKE Viii. 18. — Take heed, therefore, how ye hear.
In the last discourse, but one, I distributed the principal Means
of Grace under the following, Heads :
I. TTie Preaching of the Gospel ;
II. TTie Reading of the Scriptures ;
III. Prayer;
IV. Correspondence with religious men ;
V. Religious Meditation ; particularly Self -Examination ; and,
VI. The Religious Education of Children.
In that discourse, also, 1 endeavoured to exhibit the Influence
of these Means in the Work of Salvation.
The next object, which I propose, is a Separate Consideration
of these several subjects ; that their respective efficacy may be more
particularly displayed. It will be remembered, that they are all,
here, to be considered as Means, in the application of which, holi
ness is originally communicated, as well as Means of improving in
holiness. The direction in the Text is, I apprehend, a direction given to
all men, who are in possession of the Gospel. It is delivered in
the most general terms ; and may, therefore, be regarded as ex
tending to every mode of hearing, which is useful. There are
modes of hearing, which, unless I am deceived, are eventually use
ful to sinners ; and in which the Gospel become^ to sinners the
pozoer of God unto salvation^ I shall consider these modes, as
included in it ; modes in which I should wish a sinful child of my
own, and for the same reason should wish others also, to hear the
Gpspel. Suph, as have heard in these modes, have in great mul
titudes, as I verily believe, been profited, in a degree which no man
can estimate.
The persons, who in this sense would take heed how they hear
the Gospel ; by which I intend the Scriptures at large ; ought,
while they hear, to remember the following things.
1 . That the Gospel is the Word of God.
To prevent any misapprehension, I wish it to be kept steadily
in view, that no attention, or reverence, is here claimed, to breach
ing, any farther than the Gospel is preached. To the mere opin
ions, and declarations, of a Preacher, as such, no other respect is
due, than that, which by common consent is rendered to the
opinions and declarations of all men, of similar understanding and

76 ; THE MEANS OF GRACE. [SER. CXXXVIII.'
worth. The hest opinions of men are merely useful, wholesome ad
vice. The Scriptures are a Law ; possessed of Divine authority,
and obligation. So far as the doctrines, precepts, and ordinances,
of the Scriptures are preached, they claim the reverence, which
they themselves have challenged.
The soleran reraerabrance, that the Scriptures are the Word of
God, involves a variety of interesting considerations.
In ihis character, particularly , they come home to us as the Word
of Him, by whom we were created, and by whom we are preserved,
and governed. From this Great and Glorious Being, all that we
have, and all that vVe hope for, is, and must be, derived. We are
his property ; and are rightfully disposed of, and rightfully requir
ed to dispose of ourselves, according to his pleasure. In the
Scriptures alone is this pleasure made known to us. In them
alone, therefore, we learn the proper destination of our faculties,
our services, and ourselves. The Law, by which we are here re
quired to do his pleasure, is invested with all possible authority,
and obligation ; and demands our reverence, and obedience, in a
manner supremely impressive.
As the Word of God, also, the Scriptures are dictated hy his Wis
dom, Goodness, and Truth. They are the Word of Him, who can-
riot mistake, deceive, nor injure. Consequently they contain all
things, necessary for life and godliness ; whatever we need to
know, and whatever we ought to do, for the attainment of his ap
probation. On their entire wisdom and integrity, their fitness to
promote the great purpose for which they were written, and their
conduciveness to it in ourselves, we are wholly to rely. Not a doubt
can be reasonably entertained concerning the truth of the doc
trines, the soundness of the precepts, or the sincerity of the prom
ises. Nor are we any more to distrust the certainty of the threat
enings, or the reality of those awful dangers, which they disclose.
We are bound on the one hand not to question the fruth, and on
the other, not to-dispute the wisdom and goodness, of that, which
is revealed. All things, which this sacred Book contains, are to be
received as they are. Our own opinions are implicitly to bow be
fore them : and we are ever to be ready to believe, that what we
think the foolishness of God i^ wiser than men ; than all the substitut
ed opinions of ourselves or others. Let God he true, ought to be
our invariable language, but every man who opposes his declara
tions, a liar.
Against this great and awful Being we have rebelled. Hence,
although he is our Creator, Preserver, and Benefactor, he still re
gards our moral character with abhorrence. The Scriptures, there
fore, are published to us as the Word of an offended God. Hence
are derived all those denunciations of anger and punishment, found
in thera ; which could have no place in the Will of God, as re
vealed to obedient creatures.

SER. CXXXVIII.] HEARING THE WORD OF GOD. 77
As the Word of God, the Scriptures announce to us, that, notwith
standing our rebellion, he is willing io be reconciled to us. We are,
therefore, ever to remember, that they are ihe Word of the Father,
and ofthe Redeemer, and of the Sanctifier, of mankind. In these
venerable and amiable characters, God appears to us with infinite
tenderness and endearment. His Word is thus presented to us as
the pleasure of the best of all friends, and the most affectionate
of all parents. In our ruined condition he beheld us with bound
less mercy ; and, unasked and undesired, undertook to rescue us
from desfruction. For this end, the Saviour came into the world,
lived a life of humiliation, and died a death of anguish and infamy.
For this end, the Spirit of Truth came into the world, to convince,
renew, and purify, the hearts of mankind. Of these Three Persons
in the One Jehovah, the Scriptures are the Word; willed by the
Father, dictated by the Son, and inspired by the Holy Ghost.
A^ the Word of God, the Scriptures are the Word of Him, on whom
we daily depend for life, and breath, and all things. Whatever we
enjoy he gives : whatever we hope for must, if enjoyed at all, be
also given by him. Without him, we are poor, and miserable, and
in want of all things. With his favour, we shall be rich indeed,
and have need of nothing.
TJie Scriptures are also the Word of Him, hy whom we Shall he
judged, and rewarded. The day is hastening, when we shall be
called to an account for all our conduct ; and shall be compelled
to rehearse it before him. If we have done well ; if we have
obeyed, worshipped, and glorified him, and- served our generation
according to his will ; we shall be acquitted in this great trial, and
received to everlasting glory. If we have done evil, and refused
to do good ; we shall be driven away to final and irremediable per
dition. Whenever we are assembled to hear the Gospel, we are to re
member, that with reference to all these solemn things it is the Word
of God.
2. That we are sinners, who infinitely need forgiveness and sal
vation. As sinners, we are irreversibly condemned by that divine law,
which we have broken, and by that just government, against which
we have rebelled. The soul that sinneth shall die, was the origi
nal sentence of that law to mankind ; the sentence of Hira, who
can neither deceive, nor change. The sentence will, therefore,
be executed in its sfrict meaning on all, who disobey, and who do
not become interested in the Redemption of Christ. Under such
a sentence, infinitely dreadful, and unalterably certain, our danger
is immensely great, and our ruin entire. From this sentence,
therefore, we infinitely need a deliverance. Our all is at stake ;
and our souls are in a situation of the most terrible hazard. Hell,
if we continue in this situation, is open before us, and destruction
hath no covering.

78 y THE MEANS OF GRACE. [SER. CXXXVIII.
It is impossible, that any beings should be in a state of more ab
solute and pressing necessity. Rational, immortal, and incapable
of perishing by annihilation ; we must be, and be for ever. But to
exist for ever, and yet to be sinful and miserable only ; is a doom,
compared with which, all other characters and sufferings lose their
deformity and wretchedness, and rise into happiness and distinc
tion. When we are present in the house of God, we should recall
with deep affection this intense and melancholy necessity ; and
feel the declarations of Scripture with a concern, suited to the in
estimable importance of our situation.
3. That the Scriptures are the Book, in which alone the terms,
and means^ of salvation are published.
The Word Gospel; as you know, signifies good tidings, or joy
ful news. This name is given to the Scriptures generally, and to
the New Testament particularly, because they contain the best of
all tidings, ever published' to this ruined world. Independently
of the Gospel, all the race of Adam are under a sentence of con
demnation, without a friend,, and without a hope. To these for
lorn and miserable beings, the infinitely merciful God has been
pleased to make known a way of escape ; a deliverance from de
struction. This glorious communication is made to mankind in
the Scriptures only. From no other source has man ever learn
ed, that God is reconcileable on any terms ; that sinners can be
forgiven; that there is in the universe an Atoneraent for sin; or
that any atonement will be accepted. From no other source
have we been informed, that God 'will be pleased with any wor
ship, which we can render ; or, if he will, what that worship
is. Without the Scriptures, we know not, that the connexion
between God and man, between heaven and earth, can be re
newed ; or that the g?ites, which admit intelligent beings to the
world of enjoyment, have been, or will ever be, opened to apos
tate creatures.
To beings, in circumstances of such necessity and danger, ti
dings even of partial deliverance must be delightful. But these
are tidings of complete deliverance from sin, and of an entire es
cape from misery. To beings, left in absolute ignorance of recon-
cihation to God, and in absolute despair of future enjoyment ; to
whom the world of happiness was shut, and to whom the ages of
eternity rolled onward no bright reversion ; even the uncertain
rumour of relief must, one would imagine, echo throughout every
region" of the globe, which they inhabited, and thrill with inex-
;^ressible emotions in every heart. But these are certain tidings
from God Himself concerning tbis glorious possession ; from the
God, who cannot deceive ; the God, whose promises endure for
ever. This great salvation is, however, proffered by God on his own
terms only. In the same Scriptures are these terms found. From
them alone can we learn on what conditions we may obtain hfe,

SER. CXXXVIII.] HEARING THE WORD OF GOD. ^ 7^
and escape from death. The way of holiness, to which the Gospel
alone chrects us, is there made a highway ; and wayfaring men,
though fools, need not err therein.
In the Scriptures, also, are the means of this Divine, and immor
tal, attainment presented to our view. Here we are taught, that we
become possessed of a title to everlasting life by Faith, Repent
ance, and Hohness. Here, also, is pointed out the way, in which
these indispensable characteristics are communicated ; viz. the
Means of Grace, already mentioned in these discourses. Both the
Means, and the terms, are eminently reasonable and desirable ; in
themselves real and superior good, and the way to greater good ;
easy of adoption and use, and, with the divine blessing, efficacious
to the end, for which they are used ; sanctioned with supreme au
thority by the testimony of God, and daily confirmed by their ac
tual idluence on multitudes of mankind.
When, therefore, we hear the Word of God, we are ever to
remember, that we are taught things, in this respect infinitely
interesting to us, and incapable of being derived from any other
source. 4. That in order to be saved we must understand the Means, and
the Terms, of salvation.
There is no other Word of God, but the Scriptures : and, be
side God, there is no other being, who can inform us what we must
do to he saved. Philosophers may investigate, and write, from
generation to generation: this vast momentous subject has ever
Iain, and will ever lie, beyond their reach, Those who read, and
understood, the insfructions ofthe ancient philosophers, were nev
er reformed by their doctrines. Those who read, and understand,
the moral systems of Infidel philosophers, are never amended by
them, but corrupted of course. The Scriptures, on the contra
ry, have been the means of renewing, and reforming, millions of
the human race. But this sacred book was never of the least use
to any man, by whom it was not in some good measure under
stood. To enable mankind at large to understand it, God insti
tuted the Evangelical Ministry. All complicated objects of the
intellect are far better known by sober reflection, and dihgent re
search, than they can be by casual, or cursory, thinking. The
Scriptures contain a system immensely complicated. They de
mand, therefore, the most patient, persevering study, and thorough
investigation. Hence Ministers, consecrated originally to this em
ployment, are commanded to give themselves wholly to the Minis
try ; particularly to reading and to meditation ; that they may not
be novices, nor furnish reasons to others for regarding their dis
courses with contempt. But all their labours will be to no pur
pose, unless those, who hear them, understand their discourses ;
however evangelically, and usefully, they may be written. Every
hearer, therefore, should solemnly call to mind, in the house of
God, that the means, and terms, of eternal life, then are published

80 MEANS OF GRACE. [&ER. CXXXVIU.
to him ; that they are found no where, but in the Scriptures ; and
that the Scriptures can be of no benefit to him, unless he under
stands them. His highest interest, and indispensable duty, de
mand of him therefore, that he should hear, as for his hfe.
It ought to be added, that all these things are not only explain
ed in the Scriptures, but enforced on the heart with supreme
power and efficacy. Motives, of amazing import, are here pre
sented, to persuade the sinner to repentance. Alarms compel ;
invitations allure ; threatenings terrify; and promises encourage;
of such a nature, and exhibited in such a manner, as boundless
Wisdom and Goodness thought best fitted to affect the heart. But
all these, also, are in vain, unless heard, understood, and realized,
by the sinner.
5. We are further to remember, that our opportunities of hearing
the Word of God are few ; and that that, which we- are enjoying, is
not improbably the best, which will ever arrive:
Our life itself is but a vapour, which appeareth for a little time,
and then vanisheth away. Of this life, the opportunities of hear
ing the Gospel compose only a little part. The Sabbath is almost
the only season, aillotted to this end : a seventh part merely ofour
time; and, as actually enjoyed by us, a much less proportion.
By the weakness of childhood, the thoughtlessness of youth, and
the hindrances of riper years, the number of Sabbaths, which we
are ableto employ in gaining salvation, is greatly reduced. If
those, which we lose in this manner by negligence, and by devo
tion to the world, be taken from the whole nuraber ; we shall find
those, which reraain, fewer by far than we are usually aware :
few, in themselves ; few, especially, for so great and important a
work. How many Sabbaths remain to us at any time, we can in no
degree conjecture. That the number must be small, and that it
may be still smaller, we know : but whether the present Sabbath
be not the last, we can never knovv. Were we assured, that it
was the last ; with what anxiety, care, and diligence, should we
devote it to the attainment of endless life ! As it may be the last ;
it ought to be regarded with the same anxiety. Whether it be, or
be not the last ; it is unquestionably the best, opportunity, that we
shall enjoy.
It is in our possession : all others are merely expected. It is
the Sabbath on which-we are less hardened, and less guilty, than
we shall ever be at any future period. God is now reconcileable.
Before another Sabbath arrives. He may cast us off. His own
command is. To-day, if ye will hear my voice, harden not your hearts.
Behold, now, says St. Paul, is ihe accepted time ! Behold, now is the
day of salvation! Whenever, therefore, we are assembled to
hear the word of God upon the Sabbath, we should solemnly feel,
that we possess the best opportunity of obtaining everlasting life,
.which we shall ever enjoy.

SER, CXXXVni.] HEARING THE WORD OF GOD. 81
6. We are also to remember, that the Scriptures are the word, by
zuhich we shall be finally judged. Whose soever sins ye remit, says
our Saviour to his Apostles, they are remitted; and whose soever
sins ye retain, they are retained.
In other words, "I commission you to pubhsh the terms of hfe
and death to mankind. He, whose life shall be condejnned by the
terms, which by the inspfration of the Holy Ghost I will enable
you to announce, shall be condemned by me in the judgment.
On the confrary, him, whose life shall be approved by these terms,
I will approye at the. final day." All these terms of remitting,
and retaining sin, as pubKshed by the Apostles, we now have in
the Gospel : and they are continually, preached' in the house of
God. How infinitely imp^tant is it, that they should be infixed
in our understanding, our memory, and pur hearts ; that we may
always know, remember, and feel them ; that they may be the
source, and the pilde, of all. our conduct ; and that by theni we
nmy, in the end,, not only Ije judged, but justified also, and re-
•warded! ^^
Let every personj then, \vho is present at the preaching of the
Gospel, call to mind, that he is hearing the very terms of his fmal
acquittal, or condemnation. Let him also remember, that one of
the grounds of that seritence, which he will receive from the Judge
of th^quick and the deade, will be, that he is then taking heed^ how
he hears ; or that he is refusing, or neglecting, to perform this so
lemn duty. ,- : '
7. We are to remember, that God is present, to .observe the, man
ner, in which we hear. ,
This consideration is of infinite moment ; and ought with su
preme force to come home to every heart. Let me beseech every
member of this Assembly to think, how great arid awful a Being
God is. Remember how absolutely you are indebted to- him for
life, and breath, and all ihings which you have enjoyed ; and how
entirely you depend upon' him for every thing,: which you hope to
enjoy either in this world, or that which is to corae. Remember
how grossly you have sinned against hira, by violating his holy
Law ; and how mercifully He has invited yoii to repent, and re
turn to your obedience. Think how aggravated will be the guilt
of refusing to return, when thus Invited ; how entirely you are in
his hands ; and how impossible it is, that you should escape from
his power.
Reahze that his eye, as a fiame of fire, pervades, and enlightens,
all the secret retreats of the workers of iniquity ; and that He
sees, and records, every wandering, stupid, Worldly, and disobe
dient thought. Remember, that He will require you .to rehearse
before him the raanner, in which you hear his Word this day.
How immensely interesting are, these considerations to every
person in this assembly! Who, in a full and realizing, who, even
Vol. IV. 1 1

82 IHE MEANS OF GRACE. [SER. CXXXVIII.
in the most imperfect and casual view of them, can fail, with su
preme solicitude, to take heed how he hears ?
8. As all things, contained in the Scriptures, are wise, and right,
and good ; so we are to remember, that they are worthy of all ac
ceptation. My audience may remember, that I originally proposed to con
sider the manner, in which Sinners' may hear, the Gospel, with
rational hopes of being benefited by it. The^earing of the Gos
pel I exhibited as one of the means o^grace ; and mentioned, that
I should discuss it as such, and not as a theme of general investi
gation. To this view of the subject 1 have therefore confined
myself; and have purposely omitted many observatiens, which
might be usefully made, concerning tbis subject, to persons who
are already Christians. Almost all the observations, which I have
made, are indeed, in their full force, applicable to them also. To
Sinners they are all apphcable ; and are all, in every sense, in their
power, while they continue Sinners. The last is as ti-uly of this
nature, as those which preceded it.
Every Sinner may, antecedently to his regeneration, entertain a
full conviction, that the Scriptures are worthy of all accepta
tion. With this conviction, solemnly impressedxjn the mind, every
sinner may hear the Gospel. Every sinner may, also, feel this
truth in a strong and affecting manner. « Awakened to a sense of
his guilt and danger, he does thus actually feel, antecedently to
any essential change in his moral character. But what some sin
ners do feel, all others may feel. But under this conviction, and
this sense, all those are sanctified, who are sanctified at all. With
these very views of divine truth upon their minds, the Spirit of
God communicates to them, I do not mean to every one who is in
this situation ; for this I am not warranted to say, nor to believe ;
but to most of them, perhaps to all who do not voluntarily relin
quish their convictions ; that change of heart, which is commonly
styled'Regeneration : a change, infinitely important to every child
of Adam.
Faith, says St, Paul, cometh by hearing. I have endeavoured
to describe the manner of hearing, in which it comes. It is to be
still carefully remembered, that, unless Faith is actually obtained,
and exercised ; no raode of hearing whatever will ultimately be of
any value. The mode, which I have pointed out, is, in my appre
hension, inestimably valuable, as means, erainently useful to this
great end.
What is true of hearing the Gospel is substantially true of Read
ing it ; and of Reading, also, other Religious books. The Scrip
tures particularly, and other religious books generally, are to be
read with care ; and with all the views, which I have expressed;
that we may be able to judge whether those, who preach to us,
preach the Truth of God. They are to be read also, that we may
keep alive, and in full force, the impressions communicated by

SEK. CXXXVin.] HEARING THE WORD OF GOD. 83
Preaching. Finally, they are to be read, that we may gain the
lull advantages of all our opportunities between the returns of the
Sabbath ; and furnish oui-selves with daily instruction, with re
proofs for our daily sins, with encouragement to our daily du
ties, and wilh powerful motives to a daily progress in the divine
life.
REMARKS
1. From these Observations ii is evident, that those, who do not
hear in the manner which hcis been described, are, even according to
their own principles, wholly'inexcusable.
All persons, present at the preaching of the Gospel, can, if they
please, solemnly remember, that it is the Word of God ; that they
are sinners, who infinitely need salvation ; that in the Gospel only,
the terms, and means, of salvation are published to mankind ; that
these, in order to he of any wse to them, must he understood by them
selves ; that their opportunities of hearing it are few; and that the
present is the best, and may he the last, which they will ever enjoy :
that the Scriptures contain all the rules of life, by which they will be
judged; that God is an eye-witness of the manner, in which they hear;
and that the Gospel is worthy of all acceptation, and ought, there
fore, to be received with the heart, as well as with the ¦understanding.
To hear in this manner, demands no especial comraunication from
God : and he, who does not thus hear, is stripped of the pretence
even of self-justification. It is, indeed, equally the duty of every
man to hear with Evangelical Faith. But as this Faith is the gift
of God, unrenewed men are ever prone to feel themselves, in some
degree, excusable in neglecting to hear with this exercise of the
heart. This apprehension is, I acknowledge, entirely without
foundation. Still it exists. But in the present case, on their own
ground, no plea can be offered, which will even satisfy themselves.
Let them therefore, when guilty of this negligence, lay their hands
upon thefr mouths, and their mouths in the dust, and confess their
guilt before God.
Of this miserable class of sinners not a small number are. Sab
bath by Sabbath, seen in this house. Almost all who assemble
here, are in the morning of life ; when, if fever, the heart is tender,
and easily susceptible of divine impressions fromthe word of God.
Almost all enjoy, also, the peculiar blessings of a liberal and re
ligious education, and the best opportunities of knowing their duty,
and their danger. Still, in defiance of the solemn commands of
Religion, and the authority erf God, as well as of coramon decency;
there are those, who quietly lay their heads down to sleep,'when
the prayer is ended, or the psalm read. These persons are indeed
present in the house of God. But they are present, only to insult
him ; to cast contempt upon the Cross of Christ ; and to grieve in
the most shamefiil manner the Spirit of Grace. They can hardly

84 THE MEANS OF GRACE. [SEB. CXXXVIII.
be said to hear at all. They come into the presence of God, mere
ly, to declare to Him, and to all who are present, that they will not
hear, nor obey, his voice ; and to treasure up wrath against the day
of wrath, and the revelation of the Judgment. Let them remem
ber, that the God who made them, and in whose hands their breath
is, is here ; and that his All-Searching eye is fixed with an intense
and dreadful survey upon their conduct and upon their hearts.
Let them remember, that He hath said. Because I have called, and
ye refused; Ihave stretched out my hand, and ye have not regarded :
but ye have set at nought all my counsel, and would none of mij rt-
proof : I also will laugh at your calamity, and mock when your fear
cometh ; when your fear cometh as desolation, and your destruction
as a whirlwind. Theri shall ye call, but Iwill not answer. Ye shall
seek me early, and shall not find me :' because ye hated knowledge,
and did not choose the fear of the Lord.
Let those also, vvho with more decency, and more momentary
wisdom, really hear, and yet with the slightest temptations forget
what they hear ; vessels, into which the water of life is poured,
only to be poured out again ; remember, that they hear to no valua
ble end. The true end of this privilege is Repentance towards God,
and Faith towards our Lord Jesus Christ. This end they prevent
in themselves by an absolute destitution of serious and deep con
cern for their salvation. In their final ruin they will find little com
fort in remembering this frail, feeble attention to the Word of God.
It will be a melancholy support in that terrible day, to say to thefr
Judge, We have eaten and drunk in thy presence ; and thou hast
taught in our streets ; when they hear him reply, Departfrom me,
for I know you not, ye workers of iniquity.
2. How infinitely desirable is it, that we should hear with good and
honest hearts !
This, and this only, is obeying, in the proper sense,. the com
mand of our Saviour. As the Gospel is plainly worthy of all ac
ceptation ; to accept it in this manner is the indispensable duty of
every man, to whom it is preached. To this end, we should re
member, that our all is depending ; our virtue, usefulness, and
peace in the present life ; our hope and support in death ; our ac
quittal in the judgment, our escape from final perdition ; and our
infroduction to eternal glOry in the kingdom of our heavenly
Father. What dreadful emotions must every careless, stupid sin
ner, experience on a death-bed, when he calls to mind, that he
squandered, with infinite prodigality, all his opportunities of gaining
Salvation ; and cast away the blessings of comfort and hope for
ever ! Amid the soleran scenes of, such a bed, when life is frem-
bhng, and fluttering, over the abyss of destruction ; the pulse
forgetting to beat ; the soul struggling, and chnging to its tene
ment of clay, with awful anticipations of the Judgment ; how over- -
whelming must it be to reraember, that every prayer and sermon,

SEK. CXXXVIII] HEARING THE WORD OF GOD. 25
that the Gospel itself and all the blessings which it contains, al
though so frequendy offered by God with infinite kindness, were
only despised, neglected, and forgotten! But the lamp is now
gone out ; the oil expended ; and the door shut. Nothing, there
fore, remains to the infatuated votary of sense and sin, but the
bladmess of darkness for ever !

SERMON CXXXIX.

THE ORDINARY MEANS OP GRACE.  THE NATURE, SEASONS, AND
OBLIGATIONS OP PRAYER.

1 Thessalonians v. 17. — Pray without ceasing.
The preceding discourse was occupied by considerations on
the two first of those Means of Grace, which were formerly men
tioned ; viz. The Preaching and Hearing of the Gospel, and the
Reading of the Scriptures and other Religious Books. I shall now
proceed to the examination of the third of those Means ; viz.
Prayer* In this examination I shall depart from the scheme, which was
pursued in the preceding discourse; and shall consider the subject
generally ; under the following heads :
I. The Nature, and
II. The Seasons, of Prayer;
III. The Obligations to pray ; .
IV. The Usefulness of Prayer ; ' '
V. The Encouragements to it ; and,
VI. The Objections, usually made against it.
I. I shall briefiy consider the Nature of Prayer.
Prayer, according to the language of the Westminster Catechism,
is the Offering up ofour desires to God for things agreeable to his Will,
in the name of Christ, with confession of our sins, and a thankful
acfcnowledgment of his mercies. This definition is undoubtedly
just. Yet it is in a. degree defective. Prayer is an act of worship,
consisting of four great parts ; Adoration, Confession, Petition,
and Thanksgiving.
The first of these. Adoration, consists in solemnly reciting the
character of God ; and in reverentially ascribing to him the glo
ry, due to his name for the infinite perfections, which he possess
es, and for all the manifestations, which he has made of himself
in his Word, and in his works.
The second. Confession, depiands no comment.
The third. Petition, is both by reason and Revelation confined
to things, which are agreeable tq the Will of God. His Will in
volves whatever is right, and good : and nothing, which is not
agreeable to it, is in reality desirable.
Thanksgiving, the last of these subjects, is so generally, and
so well, understood, as to need no explanation at the present
time.

SER. CXXXIX.] THE NATURE, SEASONS, &c. 87
All these are to.be offered up to God in the name of Christ, in
obedience to his express command. Unless they are so offered,
they cannot, under the Christian dispensation, be accepted.
II. The principal Seasons of Prayer are the following.
1. The Sabbath.
On this holy Day, we are required to devote ourselves to this
duty in a peculiar manner. A prirae part of the religious service,
to which it is destined, consists of Prayer. For this reason, the
sanctuary is appropriately styled the house of prayer. Thus God
says in Isaiah, I will make them joyful in my house of prayer ; and
again. My house shall be called a house of prayer for all people.
These promises immediately respect Christian nations ; and teach
in the clearest manner the proper destination of the house of God,
and of the day, upon which, especially, it is occupied by religious
assemblies. The Jewish Church worshipped in this ma.nner on
their Sabbath ; and the primitive Christian Church on the Lordis
Day. These examples have been followed, in every age of Chris
tianity, by those, who, in any country, have worn the Christian
name. Nor is the Sabbath a season of public prayer only. It is equal
ly to be employed in private prayer. On this sacred day, God
has required a peculiar attention to all our religious duties ; at
home, as well as in the Sanctuary. Every advantage for this pur
pose is furnished by this heavenly season. The consecration of
this holy day by the Fourth Command, by his own resting upon the
first Sabbath, and by the Resurrection of the Redeeraer ; the cel
ebration of it by the Church in all the ages of tirae ; the blessing,
originally annexed to it ; and the sanctification, acquired, and in
creased, in the minds of many millions of the human race, all
unite to designate it as being pre-eminently the season of prayer.
With these affecting views of the Sabbath,, all others conspire.
On this day, mankind assemble in the house of God as brethren,
and as children of the same Divine Parent, to worship their Cre
ator ; to learn his holy Will ; and to obtain a tide to endless life.
Here, ' with one united voice they donfess their sins before him.
Hither they come, to acknowledge their dependance on him for
the coraraunication of every blessing, and the fulfilment' of every
hope. Here, they stand as mere supphants for mercy ; for the
forgiveness of their sins, and the renovation of their souls. Hith
er they come, to be employed only in religious thoughts, affec
tions, and pursuits ; to act as spiritual and immortal beings ; and
to appear as candidates for everlasting hfe. Here; the word of
God is presented to, them as a Law, immutable and eternal, which
they have violated, and by which they are condemned ; as the
news, and means', of restoration to safety, hope, and hfe; asthe
manifestation of his character, and our own ; and as the tidings pf a
future resurrection, judgment, and immortality. Hither they come,
on this sacred day, into the immediate. presence of God, as the

88 THE NATURE, SEASONS, [SER, CXXXIX.
reconcileable Father of mankmd ; infinitely great, venerable, and
lovrely, in his character. Here, they behold tbe Saviour in all hi^
peculiar glory and beauty, his transcendent compassion and self-
denial. His condescension and humiliation, his preaching' and
miracles, his sufferings and death, his resurrection and exaltation,
are here presented in his Word and Ordinances, pencilled by the
hand of Jehovah.
This holy season is the day, appointed by God himself, as a
perpetual Festival, for the commemoration of these glorious things ;
especially of the Creation and Redemption of mankind ; and of
the Divine perfections, raanifested in these wonderful works. As
such a festival it is regarded, and acknowledged, by all, who as
semble for his worship.
To all these things, the strong power of sympathy lends an in
terest, a solemnity, a capacity for affecting the soul, unrivalled in
its nature, and attainable in no other situation.
As on the Sabbath these things are eminently felt in the House
of God ; so the spirit, imbibed here, is extended to every thing of
the same nature, when contemplated in our own dwellings. Thith
er we carry the feelings, originated in the sanctuary ; and there we
prolong the views, which the Sabbath has already inspired. In
both places, therefore, we are furnished with advantages for pray
ing fervently, and acceptably, at this happy season, which obvi
ously make the Sabbath, by way of distinction, the Day of Prayer.
2. Such, Occasional Days, as are warranted by the Word of God;
and appointed hy the rulers of mankind for public worship, are, also,
important seasons of Prayer,
Public annual Festivals for national thanksgiving, and public
days of national humiliation and prayer, were enjoined by God
upon the Israelites ; the only nation, to whom, as such, he ever
gave laws and institutions. The institutions and laws of Moses
are binding on us no farther, than as they are applicable to our
circumstances. Political and ceremonial branches. of this system
are not, and cannot be, applicable to the state of any modern,
or Christian, nation. They are, therefore, abrogated; as we
are amply assured in the Scriptures themselves. But these nation
al thanksgivings, and fasts, are no less applicable to the state of
other nations, than to that ofthe Israelites, For all nations equal
ly with them, have sins to be confessed and lamented, and bless
ings to be remembered and acknowledged. God, also, has been
pleased to regard, in a favourable and merciful manner, public
fasts, not directly appointed by himself. Thus when the Ninevites,
alarmed by the prediction of Jonah, kept a day of solemn humilia
tion and fasting for their sins, God repented of the evil, that he said
he would do unto them ; and he did it not. In consequence of the
fast, also, of the Jezus in Shushan, on account of the ruin, threat
ened to their nation by the malicious fraud of Haman, God ac
complished their deliverance in a manner equally wonderful and

SER. CXXXIX.] AND OBLIGATIONS OF VRAVER. 89
glorious. Important blessiligs seem also to have been given, in
consequence ofihe fasts, proclaimed severally by E%ra and Nehe
miah, The public services of these days are usually the same
with those of the Sabbath. Prayer, particularly, is a prime part
of them all. On such days the ancient Churches assemble to
acknowledge the goodness of God to them, and to confess and la
ment their sins against him. In these religious solemniti^, they
have been followed extensively by the Church* in later times.
3. The Morning and Evening of every day, are in a peculiar man
ner seasons of Prayer, '
This truth was taught directly by the morning and evening sac
rifice, under the Mosaic dispensation, Aaron, and the succeed
ing High Priests, were commanded, Exod. xxx. 7, to burn iricense
on the altar of ificens^ every morning. See also ExOd. xxxvi. 3 ;
Exod. xl. ; Levit. vi, 12, In like manner the evening sacrifice
and oblation are often mentioned ; as in 1 Kings xviii. 29 ; 2 Kings
xvi, 15 ; Ezra. ix. 4 ; and Dan. ix. 21. _ .
In cdnforinity to thc language of this institution, David declares,
that he steadily performed this reUgious duty every morning and
every evening, and also at noon every day. Daniel prayed to
his God three times a day. Job also ofiered sacrifice in the morn
ing. In the same manner, unquestionably. Worshipped all the
pious men of ancient times.
With the Scriptures, the Nature of the case perfectly accords.
In the Morning, we are solemnly, called upon to remember the
protection, which God has extended to us through the night: a
season, in vvhich we were-' wholly unable to protect ourselves.
We are required to recollect also, that he has graciously given
us the blessing of sleep, and the peace and safety, with which
we have rested upon our beds. He, vvho does not praise God for
these indispensable gifts, must be alike ungrateful and stupid.
In the Morning, also, we are about to enter upon the business of
the day ; and Stand, therefore, in absolute need of the Divine pro
tection, favour, and blessing. How wretched should we be, and
how useless, unless our food and raiment, our health, and sfrength
our reaison and all our other useful faculties, were continued in
our possession ! Equally do we need security against temptation
and sin, danger and harm. But for all these we are entirely de
pendent on God alone.
In the evening, we are solemnly obligated to remember with the
deepest gratitude the blessings of the day. These are -the bless
ings which we supplicated in the morning ; and vvhich God has
been pleased to bestow upon us, notwithstanding our sins. In the
Evening, also, we are about to lay ourselves down to sleep. Be
side Hira, we have no protector; and to Him we must be indebted
both for the sleep itself, and for the peace and safety, without which
it cannot be enjoyed.
Vol. IV. 12

go I'HE NATURE, SEASONS, [SER. CXXXIX.
Stated and regular seasons are indispensable to the effectual
performance of all business. Method, proverbially styled the
sold of business, cannot exist without such seasons. Irregrilarity,
which is the preverition, or tbe ruin, of all valuable efforts, grows
©f course out of irregular distributions of time. That, which is
done at accidental seasons only, is ultimately not done at all. No
business demands regularity, and method, more than Prayer.
There is in all men, naturally, a strong indisposition to pray.
Stated seasons, therefore, returning at regular periods, are pecul
iarly necessary to preserve this duty in its full vigour. He, who
prays at such seasons,'will always remember this duty ; will form
bis schemes of life so as to provide the proper places for perform
ing it; will be reproached by his conscience for neglecting it; will
keep alive the spirit of prayer from one season to another,, so ds
to render the practice delightful ; and will be preserved, uninter
ruptedly, in the practice, by the strong infiuence of habit. He,
who prays at accidental seasons only, will first neglect, then hate,
arid finally dsesist from this duty.
Tfoe Morning and Evening are seasons peculiarly fitted for the
regular returns of prayer. They occur atinteryals, perfiactly con
venient ; terminate, successively, our sleep and our labour ; arfe
seasons necessarily distinguished ; remind us regularly pf all that,
for which we should pray ; and are effectual means of .establishing
in us immoveable habits of praying. They involve every tbing,
therefore, which can be either asked, or wished, for this interesting
purpose. As thesle are seasons eminently advantageous for secret prayer;
so they are almost the only possible seasons for the united devotion
of Families. Then, and then only, are all the members customa
rily present. Then, the fafnily business is either riot begun, or
ended; and all are at leisure to employ themselves in the worship
of God. Strangers, then, do not intrude ; and in this manner pre
vent the performance of the duty. Every thing, therefore, con
curs at these seasons,''to promote, and establish, the method, regu
larity, and habit, which, necessary always, are indispensable -where
numbers are concerned.
4. The times, at which we receive our food, areproper seasons of
prayer. On food we depend for the continuance of life ; and, of course,
for the enjoyment of all other temporal good. On this blessmg,
also, depends in the like manner the continuance of our probation ;
and, therefore, all our future spiritual good, so far as it will be
gained in the present world. With this good, are inseparably con
nected, also, those immortal blessings, which God will communicate
as its proper reward beyond the grave. Hence the communication
of tbis blessing demands of us peculiar attention, gratitude, and
acknowledgments.

SER. GXXXK.] AND OBLIGATIONS OF PRAYER. 91
These, accojdingly, the Scriptures require every where at our
hands. Every creature of God, say they, is good, if it be received
with thanksgiving. They inform us also, that it is sanctified hy the
Word of God, that is, his express permission to use it, and by
Pretger. They further teach us, that God created meats, to he re
ceived zoitk thanksgiving by them who believe, and know, the truth.
In these passages they teach us, that meats were created for this
end, that they should be received by us with thanksgiving ; and
that, if they are not thus received, the end of their creation is not
accomplished ; that they are'not good, when not thus received ;
and that they are not sanctified without Prayer. The Scriptures
also direct us, that whether we eat or drmk, or whatsoever we do, we
should do all to the glory pf God. But when we receive our food,
whatever emotions we may experience within, we cannot glorify
Gpd before our fellow-men, except by asking for his blessing up
on it, and rendering to him our praise for the bounty, by vvhich it
is daily supplied.
In conformity with these precepts, David often solemnly prais
es God for the communication of this -blessing to Mmself; and
calls upon all mankind to unite in The praise. The primitive
Christians are exhibited by St. Paul as eating, and giving God
thanks ; or, in other words, as giving God thanks, -when they re
ceived their food. Our Saviour, the perfect example to all his
followers, blessed the fijod, provid^ for himself arid those aroend
him, to t^ch us, that it is our duty always to ask that blessing of
God upoB our own meals, without which they cannot be either
useful, or desfrable enj(^ments. The same glorious Person, al
so, gave thanks uriiformly to God for the bounties of his Provi
dence, to show us, that we are always to remember, with gratkudse
and praise, the Divine Goodness in supplying our wants, and in
thus p|K>longing our lives. From this glorious example, and
these most reasonable precepts, are derived ample proofs of
this important duty, and the most powerful motives to perform
invariably, faithfully, and with sincere delight, sp desirable a
service. The very Heathen were so sensible of the propriety, and obli
gation, of this duty, as enjoined by the religion of nature, that, to
a great extent, they steadily made Kbations to their gods before
their meals, as an acknowledgment of their indebtedness to them
for their daily food. He therefore, who in ,a Christian country
neglects to praise God for his own food, cannot with propriety be
called a Heathen. He may with more fitness be styled an animal.
Nay, in some respects, he degrades himself below the brute*. Per
the ox knoweth his owner, and the ass his master'' s crib : But he
doth not know, nor even consider.
5. Beside these regular Seasons of Prayer, there are many
ethers continually occurring, zuhich can be designated by no general
name.

92 THE NATURE, SEASONS, ; [SER CXXXIX.
The times, at which all peculiar blessings. are bestowed on, us,
are times of Prayer. Whenever we are successful in any impor
tant concern, and are especially prospered, supported, or com
forted : whenever we, or purs, are delivered from frojj.l^le or want,
pain or sickness : whenever we escape from peculiar temptations ;
are placed in safety ; and furnished with strength, peace, hope,
and joy, with the peculiar blessings of Christian fellowship, the
rectification of our views, and the improvement of our rehgious
affections, we are especially summoned to the .duties of Prayer and
thanksgiving.^ -, • *^
In the same manner, is Prayer our especial duty at those sea
sons, in which we are peculiarly distressed in body or in mind;
are in pecuhar danger ; are, exposed peculiarly to temptations ;
are sick ; are bereaved of beloved friends ; are threatened with
alarming evils ; or whenever we find ourselveaJ'the subjects of pe
culiar sloth, reluctance to our duty, or ready to repine at the- dis
pensations of God's Providence, or to distrust his faithfulness, or
his mercy.
Nor are vve less, obviously called to the, duties of Prayer and
Thanksgiving by the peculiar prosperity or distresses, the dan
gers or deliverances, of our Country; I speak not, here, of this
duty, as performed in public. I refer irnmediately to the per
formances of the J closet. ' Nq man can safely, or warrantably, ne
glect the interests of his .country in his secret devotions. As its
interests ought ever to be near his heart ; so they ought ever to
be remembered, vvhen he comes into the presence of God.
In the same nia,nrier, the great concerns of the Church of Gpd
ought continually to be subjects of fervent supplication. If I for
get thee, O Jerusalem, sajth the Psalmist, let my right hund forget
her cunning : if I do not remember thee, let my tongue cleave to the
roof of my mouth. All the wants and woes, all the blessings and
consolations ofthe Church of God, should be felt, as the personal
concerns of every Christian ; and, as such, should ascend up in
his daily devotions before the throne of his Maker. I only add,
that both Reason and Revelation have raade it our plain duty to
pray for all men. At the tiraes also, when we ourselves commence
any important business, journey, or other undertaking, which is of
particular consequence to our well-being. We are required to begin
our efforts with humble petitions for the guidance, protection, and
blessing, of God.
Retirement, likewise, and Solitude, the lonely walk, the chamber
of meditation, and the peaceful pillow, being peculiarly friendly
to this solemn employment, sumraon us to it with peculiar mo
tives. Of these occasions, generally, whether alluded to, or specified,
it is to be observed, that they return more or less every day, run
through life, and end only at death. All of them demand either
sijent or audible acknowledgments bf our constant dependence on

SER. CXXXIX.] AND OBLIGATIONS OF PRAYER. 93
God, and our absolute indebtedness to him for, all good. They
demand a lively sense of his Presence, Perfections, and Govern
ment, our supreme love, and unchanging confidence, to be exer
cised towards him ; our daily comraunion with hira, and our entire
devotion to his service. Of all these. Prayer is the vehicle, the
su|k)ort, the soul. With it, they will live, and flourish ; without
it,;(hey will die. According to these observations, the Text directs
us' io pray without ceasing. In the same manner, the Apostle else
where directs us io pray always with all prayer ; and in everything
to make known our requests unto God, with suppUcation and thanks
giving. In this manner, the Prophets and Saints of the Old Tes
tament, and the Apostles and Christians of the New, lived before
God. ¦ Prayer was the breath, by which their piety was supported
and preserved. Thus lived Christ himself; apd thus by his ex
ample he has taught us to live. Immediately before he ordained
his Apostles, he spent the whole night in Prayer ; iind this was a
characteristical specimen of his life. Let ihe same mind be in you,
which was also in Christ,
III. / shall nozu 'briefly consider our Obligations to perform this
duty, 1, To pray to God -is a natural dictate of the human mind ; a dic
tate of conscience and common sense,.
We are absolutely dependent on God for all good. Tp know
this, is to know a truth, of immense importance to the moral sys
tem at large, and to each individual, of which this system is com
posed. To feel ifwith acquiescence, and joy, is to conform in our
feelings, to that state of things, which is agreeable to the Will of
God, and of course to absolute rectitude. We are bound to de
light in such a dependence on the glorious and perfect Jehovah ;
infinitely gi-eat, and wise, and good, as he is ; and able, and dis
posed, as he is, to supply all our wants, and to furnish us vvith ev
ery real blessing.
But a spirit of dependence is more awakened, chei;ished, and
preserved, by Prayer, than by all things else. But to cherish,
and preserve, it in our minds, is the indispensable duty, and the
supreme interest, of raan. Few things contribute, in the sarae
degree, to render us excellent, araiable, or approved by God.
Without it, we can neither be approved, amiable, nor excellent.
In this view, therefore, the iraportance of prayer cannot be es
timated. Prayer is also the only method, which Nature points out, of ob
taining blessings from God. To Prayer,, as this raethod, we are
directed by our eariiest circumstances in childhood. By asking,
we originally expect to gain, and actually gain, all tlfe bl^essings,
which are given to us by our Parents. What they grant to our
petitions, comraon sense directs us to hope from God, in answer
to similar petitions. Frora analogy, which is fairly presumed to
be conclusive, we determine, that the mode of obtaining good,

94 THE NATURE, SEASONS, [SER. CXXXIX.
which his Providence has formed for our direction with respect to
earthly parents, and benefactors, is the mode, which we Ougbt to
pursue, whenever we seek to obtain good immediately from him,
our Heavenly Parent, and Divine Benefactor. As this conduct is
universal, it is justly concluded to be natural. For, we have no
higher proof, that any thing is natural, than the fact, that it exists
in all men, of all ages and nations.
The Heathen universally prayed. Of this service their worship
was in a great measure constituted. From California to Japan we
find this, every where, its leading feature ; and from the first peri
ods, recorded in history, to the present time. There are but two
sources, whence this conduct can have been derived : the conclu
sions of Reason, and the dictates of Revelation. If it was deriv
ed from Reason, then it was demanded by Reason ; if from. Reve
lation, then it is required by God.
2. IVhat Nature has thus dictated, and pursued, the Scriptures
have expressly enjoined.
It will be unnecessary for me to multiply quotations on this sub
ject. The Text, and the other passages already recited, are more
than sufficient to settle the point, were it at all in dispute. But no
truth is better known, or more abundantly acknowledged. I shall,
therefore, only observe, that these commands are invested with all
the authority of God.
3. Thcr Example of Christ is ofthe same obligatory force,
Christ, as is vvell known, lived a life of continual and extraordi
nary Prayer ; and thus accorded with that general peediction in
the 89th Psalm, He shall cry unto me. Thou art my Feitlier, and my
God, and the Rock of my salvation. Accordingly, St. Paul testifies
of Him, Heb. v. 7, that in the days of his fiesh he offered vp prayers
and supplications, with strong crying and tears, unto Him, that was
able to save \imfrom death ; and was heard in that he feared. This
Example, you know, is not only a pattern, and a motive ; but a
law also, binding us with divine authority.
4. Our own Well-being may with strict propriety he added to tliese
Obligations, as a reason of high and commanding imports
God has taught us, that he will be inquired of by mankind /or thi
good, which he is pleased to bestow uppn them. The only prom
ise, that he will give, or that we shall receive, blessings, is made to
such as ask. Ask, and ye. shall receive; seek, and ye shall find ;
knock, and it shall be opened to you ; is the only language of Rev
elation concerning this subject. Supplication/or g6od, therefore,
is the only condition, upon which it can be hoped. But we en
tirely need, and God is infinitely able, and dispose^ to give, all
that is really good for us. To such as ask, he will give : fi"om
such as ask not, he will withhold. Of course, those, who will not
pray, will never receive.
On our Prayers, then, according to the only ordinance of God
with respect to this subject, all our good depends in one important

SEB. CXXXIX.] AND OBLIGATIONS OF PRAYER. 95
sense, both for time and eternity. We may, indeed, and we actu
ally do, receive many things in this world, really good in them
selves, for which we do not pray- But they are not; and, so long
as we neglect to pray, will not be, good to us. To those, who
omit this duty, even the blessings, bestowed by God, cease to be
blessings. Prayer purifies theneart for the reception of them ;
and removes the temptations, which, good as they are in them
selves, they cannot fail to present to the passions and appetites
even of a rehgious raan.
In eternity, those, who in this world neglect to pray, will expe
rience nothing, which is in itself good ; but will find, that as they
refused to ask here, God will refuse to give for ever.
All these sources of obligation lend their whole force to all the
seasons, occasions, and kinds, of prayer ; to the public worship
ofthe Sabbath, and of authorized fasts and festivals ; to the morn
ing and evenipg sacrifice ; to the religious service at our meals ;
, arid to the prayers, offered up on the nuraberless occasions, pre
sented by our daily returning wants, sufferings, and enjoyments.
On all these occasions, they are accordingly to be felt, acknowl
edged, and obeyed. Of course, we afe to. remember, to feel,
and willing'ly to feel, nay, to feel with delight and gratitude, that it
is dur indispensable duty, our highest interest, and our glorious
privilege, to pray always, with all prayer and supplication, with giv
ing of thanks : for this is good and acceptable in the sight of God,
our Sai>iour. Amen,

SERMON CXL.

THE ORPINARY MEANS OP GRACE.  THE USEFULNESS OT PRAYER
TO INDIVIDUALS.

1 Thessalonians V. 17. — Pray without ceasing '. ',>. "
IN the preceding discourse, I considered the Nmture, and Sea
sons, of Pray'er, and the Obligations which we are under to pray. I
shall now discuss, at some length, the fourth subject,proposed at
that tirae ; viz. the Usefulness qf Prayer. «
The observations which I shall make concerning this subject,
will be included under the following generalheads. : ,
The Usefulness of Prayer by its own proper Influence ; and.
Its Efficacy in procurin^g Blessings of God,
The first of these heads, viz. 7%'e Usefulness of Prayer by its own
proper lufiuence, I shall consider, as it respects
ij. Individuals ;
''¦'Families; and.
Public Societies,
In this discourse, it is my intention, to exhibit the Usefulness of
Prayer to Individuals by its proper Infiuence. on themselves.
Before I proceed to the direct discussion of this subject, it will
be useful to observe, that the personal concerns of an individual
are the proper subjects of secret prayer. The propriety of such
Prayer is wholly derived from the fact, that we have many impor
tant interests, which are only personal, and require to be transact
ed between us and our Maker. In their very nature, they are in-.
capable of being disclosed to our fellow-creatures, without material
disadvantages. Often they are such, as we would not, on any
account, reveal to any human being whatever. Often the dis
closure, although not injurious to pur moral or intellectual charac
ter, would wound our delicacy, or involve us in other kinds of
distress. In a multitude of instances, where they are already
partially known, we are still unable to disclose them entirely, and
with that freedom, which is indispensable to the due performance
of this duty. Before our Maker, strange as it may seem, we can
use a freedom of communication, which cannot be exercised to
wards any created being. We know, that he is already acquainted
with whatever we have experienced, done, or suffered, either with
in or without the mind. We know that he is infinitely removed
from all the partialities, and prejudices, from all those cold, unkincij
and contemptuous sentiments, which are so generally cherished by

SEB. CXL.] THE USEFULNESS, ka, .. 97
our fellow-men. We knovv, that he will not betray us ; but, how
ever unworthy we have been, will regard us, if sincere and jiehi-
Icnt, with kindness and mercy. We ajiproach Him, therefore, with
a freedom, a confidence, of communication, vvhich can be used to
wards no other being in the Universe.
Besides, God is nearer to all men, than any man to another. If
we are willing to choose hira as our friend; he is infinitely the near
est, the best, the most affectionate, of all friends. With Him,
therefore, a communion can, and does, exist, vvhich no creature
can hold with a fellow-creature.
In consequence of these facts, a freedom, and a fervency also,
exists in secret prayer, vvhen the subject of it is our personal con
cerns, which cannot exist in the presence of others.
With these things premised, 1 observe, that the Usefulness of
Prayer to individuals is' found.
First, In the pecuUar Solemnity zuhich il naturally induces, on the
mind. In secret prayer, a man comes directly into the presence of
God. This great and awful Being is the Source of all solemn
thoughts and emotions in his creatures ; and the Object in which
such thoughts ultimately terminate. Every thing in His Character,
every thing in our character and circumstances, every thing in
our relations to Him, and in the situation in vvhich vve are thys
placed; the end, for which we have entered our closets ; the duty
which we are performing ; the retirement from the vvorld ; the
presence of God, and the consciousness that his eye is on our
hearts ; all these conspire to drive away every trifling thought,
and to banish every improper emotion. It is scarcely possible,
that the man, who has withdrawn to his closet, for the purpose of
meeting God face to face; and vvho here remembers before vvhom
he stands, on what business he has come, and of what impor
tance that business is to himself; should fail to fix his thoughts in
soleranity and awe, arid hush every tendency to an unbecoming
emotion. To all men, this state of mind is eminently useful, and indispen
sably necessary. Spiritual and immortal concerns deraand, of
course, and most obviously, this state of mind. We cannot at
tend to them, in any other slate, with advantage; nor vvilhout se--
rious disadvantage. We cannot see them as ihey ^re, nor feci
thera as they are. We cannot bc influenced- to attend to them,-
nor to provide for them, as they indispensably demand. As they
are of all possible conscquenca to us ; so this state of mind ; the
only one, in which we can use'fully attend to them ; becomes of a
proportional importance.
Thus forgiveness of sin, a restoration to holiness, resolutions to
perform our .duty, the efl'ectual pursuit of salvation, 'and the final
escape from ruin, can never be useful objects of attention, and ef*
fort, to him whose mind is not settled in that stale of solemriUv,
Vol, IV. :¦ 3

98 THE USEFULNESS OF [SER. CXL.
which these mighty concerns require. Tlie soul, which is given
up to levity, regards them, of course, with habitual indifference ;
and not unfrequently wilh habitual contempt. By a man of this
character, therefore, they will be neglected and forgotten.
Secondly. Prayer is useful to an individual, as it enlightens, and
quickens, the conscience.
Conscience is the Judgment of the Mind concerning its moral con
duct, both internal and external. By this Judgment of the mind,
we are, and of necessity raust be, ultiraately directed in every case
of a raoral nature. It is, therefore, of the utraost importance, that
it should be formed aright.
Conscience, also, is used both in Scriptures and elsewhere, with
a direct reference to those emotions, or feelings, zuhich we experience,
zuhen this judgment is formed ; and which usually have more or less
infiuence upon the formation of ihe judgment itself, and upon the
conduct, by which it is followed. When these are just and vigor
ous, we are not only directed, but prompted, to act aright. When
they are dull and lifeless, we are apt, how just soever the judg
ment may be, either not to act at all, or to act in direct violation
of its dictates. In every such case, our conduct is sinful ; and
often, when, under the influence of a conscience more tender and
susceptible, it would have been virtuous. Hence the plain neces
sity of having our consciences quickened, or made alive to our
duty. A seared conscience denotes not the want of a capacity to
judge, but an insensibility, to the importance of raoral good and
evil. Araong the raeans, placed in our power, of enhghtening and
quickening the conscience. Prayer, after the Scriptures, is, in my
view, the first ; and far superior to any other. It is, also, the chief
mean of rendering the Scriptures theraselves effectual to this end.
When we stand in our closets, imraediately before God, are se
cluded from the world, and withdrawn from every eye but his ;
when we feel the awe, inspired by a clear view of his character,
and realize in an affecting raanner his presence and inspection ; it
can hardly be possible for us not to entertain, concerning our Cre
ator, ourselves, and all raoral objects, views, exceedingly different
from those gross apprehensions, which we experience in ordinary
circumstances. We can hardly fail to discern our sinful charac
ter, and to regard sin as a real and great evil. God, in spite of
all our ordinary stupidity, will then appear to be- an awful, per
fect, and glorious Being ; his Law to be holy, just, and good ; its
extent to comprehend all our thoughts and actions alike ; its na
ture, demands, and penalties to be unchangeable ; and ourselves
to be condemned, and, if left in our present condition, to be ruin
ed. In this situktion we further discern, of course, that many
things are sinful, vvhich we have customarily regarded as innocent;
and that many things are duties, to perform which, we have here-
toT^e felt little or no obligation.

SER. CXL.] PRAYER TO INDIVIDUALS. 99
These views are particularly enlarged, and rendered more dis
tinct, by means of our confessions, and petitions. When we con
fess our sins before God ; we are compelled to such a sincerity of
thought, as well as of speech, as raust induoe us to throw aside a
multitude of prejudices, self-justifications, and self-flatteries ; usu
ally, and very pleasingly, cherished. , We know, that we cannot
deceive God ; and are certain, that even our inmost thoughts are
naked to the All-seeing eye. Little inducement is presented tp us,
therefore, to think falsely of our conduct. So far as our views ex
tend, they naturally becorae just, and scriptural. In this state, every
sin, which we confess-, is apt to be seen as it is ; as a sin ; as a viola
tion of the Law of God ; as an act of opposition to his Will ; and
as a source to us of guilt and conderanation. The vanity strong
ly appears of attempting to hide our guilt from his sight ; and of
course, the necessity, as well as the duty, of acknowledging it be
fore him. Hence, while the confession of all our sins is forcibly
prompted, the confession of each is naturally rendered sincere.
Hence, also, the sinner sees many things to be sinful, which he has
usually thought innocent ; perhaps virtuous ; and the whole num
ber of his sins to be far greater, than he has before mistrusted.
In our Petitions, we ask for the blessing of God. If we ask for
forgiveness, we ask for the forgiveness of our sins ; and of course
discern, -that we have sins to be forgiven. This forgiveness is ne
cessary for every sin. While the eye of the mind is employed in
wandering with solemn anxiety over this interesting subject, and
inquiring with deep solicitude what, and how numerous, are the
cases, in which this forgiveness is needed ; it is impossible for us
not to perceive, that, we have raany, very many, sins to be for
given. If we ask for sanctification ; we ask it for sinners, to whom
this blessing is necessary. - In the same character, we ask for jus
tification, for adoption, for increase of grace, and for perseverance
unto the end. In a word, our guilty character will recur, and pre
sent itself before our eyes, with every petitipri which we make.
Nor will the necessity, and excellence, of hohness appear with
less evidence. Sin is our ruin : hohness is our recovery. Both
are alike important : the one being as dreadful, as the other is de
sirable. Of all the blessings, for which we ask, holiness is the
basis, the means, and the end. To every one of them it insepa
rably adheres: with every one it is intimately blended. Our
views, therefore, will be as naturally, and as extensively, engaged
by it; and be as, naturally rendered clear, and impressive.
. As these two great attributes are the only ones, which character
ize our moral conduct ; so the clearer and brighter pur views of
these things are, the more enhghtened, of course, is our Con
science, or the judgment of our minds concerning that conduct.
When we ask God for his blessing on any thing, whicjh we are
about to do, vve shall in this way discern with more certainty its

100 TtlE USEFULNESS OF [SER. CXL.
real nature ; especially as it appears to our own view ; than in any
other situation. We often, as we think, convince ourselves by
reasoning, that a proposed pursuit is lawful and right ; when we
in fact believe il to be otherwise. In most, if not all, such cases,
the first judgment of our minds, that vvhich we usually denominate
the decision of Conscience, has already determined it to be wrong.
On the future reasoning, inclination has, usually, had no small
share of influence ; and has warped the judgraent of the mind so,
as to lead it to false conclusions. With these conclusions, how^-
ever, we ai-e but too prone to feel satisfied.
But, if we attempt to ask the blessing of God upon such conduct in
our closets, we shall often find our attempts to be vain. Our mouths
vvill be stopped, and our eftbrls to pray annihilated, Sorae persons
declare, and appear to believe, that Gaming is lawful and justifia
ble. But no one ever asked, no one can ever seriously ask, the
blessing of God on a design lo garae. There are persons, who de
clare Lewdness to be lawful. But no person can ask God to bless
a lewd purpose. An attempt of this nature vvould choak the ut
terance even of a profligate.
When we ask the same blessing on sirailar conduct, already
past ; the sarae consequences vvill follow ; and we shall be forced,
in spite of ourselves, to acknowledge, and feel, the guilt of that,
vvhich is sinful. Notwithstanding his utmost efforts, the sinner will
be checked in all his attempts to pray, so long as he justifies, ' so
long as he does not confess, and lament, his guilty conduct ; how
ever satisfied with hiraself he was in the perpetration. Until he
becoraes willing lo forsake his sins, they vvill hinder his prayers.
Nor can he continue lo sin, and continue to pray.
This doctrine St, Peter teaches in the third chapter of his first
Epistle. In the 7lh verse, he directs husbands to live with their
zuives, as in the preceding verses he had directed wives to live
with their husbands, in the performance of all the duties of conju
gal affection, and in a general obedience lo the precepts of the
Gospel. For these directions, he subjoins his reason in the fol
lowing words : that your prayers be not hindered. According to
this decision of the Apostie, disobedience to the Gospel, and the
neglect of the duties required by il, hinder, of course, the prayers
of mankind. In other words. Sin is the direct hindrance of prayer.
Every person, vvho prays lo God, will continually find, by his own
experience, that this account of the subject is true ; and. that, when
ever he sins, his .prayers are hindered. Of course, he will be
obliged to relinquish his sins, or desist from his prayers. Should
he continue to pray, all the views, which I have mentioned, and all
others like thera, will continually recur ; and will soon become ha
bitual. They will soon constitute the general current of his think
ing on moral subjects. But the more clear, distinct, and habitual
our thoughts concerning moral subjects become, the more stron|-
ly, and th^ more uniformly, shall vve feel these subjects. Their

SER. CXL.] PRAYER TO INDIVIDU.VLS. jOl
importance will not only be seen, but regarded with much solem
nity, deep interest, and influential concern. The soul, continuing
in prayer without ceasing, becomes alive to aU such subjects.
These are the chief subjects of its prayers ; and prayer is its chief
duty. Moral subjects, therefore, resume their proper place, and
rank, in its estimation ; and find a susceptibihty in its regard, whol
ly due to them, and iraraensely interesting to itself. In l:his way,
prayer contributes, to a degree which cannot be limited, to with
draw the soul from sin ; lo disarm temptations of their fasci
nating influence ; to weaken the power of passion ; and to in
crease the hopes, and means, of resistance. In the same manner,
are the views, and emotions, which regard holiness, improved ;
and resolution, and strength, gained, to make progress in the Di
vine life.
Thirdly. Prayer is useful io unregeneraied individuals, by teach
ing them, that, so long as they continue in this state, they cannot
pray in the manner required by God,
Unregenerate men, when affected with a deep sense of their
guilt, and a solemn concern for their future destiny, universally
pray. But all such men, before they have made attempts of this
nature, believe, whatever may be their creed, that they can pray
with their present disposition, so as at least to satisfy themselves ;
and, not improbably, so as to be acceptable to God. There is no
way, within ray knowledge, in which they so effectually unlearn
this doctrine, and so entirely give up this belief, as by their own
attempts at prayer. The pecuharly clear, distinct, and affecting
views pf moral subjects, which I have already mentioned, are of
course directed lo their prayers, as well, as rauch, and probably
more, than lo any other subjects of this nature. Their prayers,
in the act of oflfering thera up to God, are seen by them in a light,
and with a distinctness and certainty, never, perhaps, experienced
in any other case. Amid the anxiety and earnestness, with which
awakened sinners pray, they come, without an exception, first to
doubt their own ability lo pray as they ought ; and then, without
a doubt, to believe, that their prayers are wholly destitute of evan
gelical worth : at least, I never knew an exception to this process
in any person, who, in this situation, has disclosed his views of the
subject to me. Perhaps I ought rather to say, I remember none.
This important part of self-knowledge is, 1 beheve, rarely, if at all,
acquired in any other way. In this situation, and by these means,
sinners, if I mistake not, are chiefly brought to a stale of absolute
humiliation, and a full conviction of their entire dependence on
Christ for holiness and Salvation. Not to be able to pray, so as
to be in some degree satisfied, and comforted, by our prayers, is to
be poor indeed. This humbled, dependent stale of the mind is,
as I formerly observed, that, in which the Grace of the Gospel is
usually bestowed on men.

102 THE USEFULNESS OF [SER. CXL.
Fourthly. Prayer is useful to Individuals, as it teaches them their
Dependence on God.
The act of asking for blessings in Prayer, which is its primary
employment, brings up forcibly to our view the impossibility of
furnishing them to ourselves. The blessings also, for which we
ask, are seen ,to be absolutely necessary for us, and such as none
but God can give. They are the result of Infinite Power, Wis
dom, and Goodness, alone. Of these Interesting truths, the sup
pliant cannot fail to perceive the clearest evidence, and to experi
ence the strongest impression.
To this sense of dependence on God, our Adoration, in which
we recite his glorious perfections in the most soleran manner ; our
Confession, in which we recount our sins and wants, our infinite
need of forgiveness, and our utter insufficiency to supply ourselves
with the necessary good ;- and our Thanksgiving, in which we ac
knowledge, that all the blessings, enjoyed by us, have corae from
God only; irresistibly conspire to make large additions. As the
God, whose immensely great and glorious Character we humbly
and solemnly repeat, is presented to our view as rich in all good ;
we feel ourselves to be poor, and little, and sinful, and naked, and
in want of all things.
Alone, withdrawn from the world, in the immediate presence of
Jehovah, we cainnot but see these things in the strongest light,
end, by themselves. The eye of the mind is turned solely, and in
tensely, upon them, and prevented from the obscurity, confusion,
and consequent perplexity, which necessarily attend all complicat
ed views. With such apprehensionsj we can scarcely fail to feel,
- in the deepest manner, this raost iraportant subject. It becomes
the burden of our thoughts, and our language. The value of
the blessings themselves, our indebtedness to God for them, our
own unworthiness of them all, and the mercy, manifested in be
stowing them, unitedly impress them on our hearts with a force pe
culiar and pre-eminent.
As the pardon of our sins, and the justification, adoption, and
sanctification, ofour souls, constitute the raeans of all other good;
so they are seen, felt, and acknowledged, even by the convinced
sinner, to be his own, highest, and immediate" good. For this
good, he will cry with intense earnestness to Him, in whom alone
he finds either ability, or disposition, to communicate this inval
uable blessing. With deep humiliation, with intense anguish,
he casts hiraself at the foot of the cross, with the prayer of the
publican, God be merciful to me a sinner ; or With that of the-dis-
¦feiples, when the ship, in which they were conveyed, was ready to
sink ; Lord, save me, or I perish ! In this situation of the soul,
desponding, convmced of its guilt and danger, and feeling the in;
finite necessity of forgiveness and renovation, God, in all his or
dinary Providenc(2, has been graciously pleased tp extend mercy
to sinners, and to bring them into his Kingdom. This is not

SER. CXL.] PRAYER TO INDIVIDUALS. IO5
done because of any excellency in their prayers, or in their char
acters ; for no such excellency exists ; but because they infinitely
need his mercy ; and also, if I am not deceiyed, because there
is an evident propriety in bestowing it on them, when in this sit
uation, rather than while they are stupid, blind, and hardened in
their sins.
The Christian, in the sarae manner, learns with still raore clear
ness, and stronger affections, his own absolute dependence on his
Maker. All his springs of hohness, and happiness, he perceives
to be in God. Innuraerable sins he discovers lying at his door;
many and various lusts reraaining in his heart ; wants of many
kinds, and of great importance, rising up continually to his view j
his guilt dreadfully-great, and his danger extreme. No being, but
God, can remove the evils, from which he suffers, or those which
he dreads. None, but God, can supply the blessings, which he
feels to be his all.
In the whole of the Christian course, he realizes, in the most af
fecting manner, his absolute necessity of being enabled by the
grace of God to resist temptations, to overcome lust, to vanquish
enemies, to subdue sin, and to advance in obedience. Every evil
affection he sees capable of being -removed, or lessened, by the
assistance of God only : and by the same assistance he must be
furnished with all his abihty to live a holy life, and to cultivate ev
ery virtuous propensity. From God only, he also knows, raustbe
derived his daily hope, support, and consolation ; peace of mind,
evidence of the love of God, increase in grace, and a patient con
tinuance in well-doing. God only can cleanse his soul, refine and
exalt his views, remove his fears, quicken his affections, brighten
his hopes, and multiply his joys. All these are blessings, possess
ed by none beside the Infinite Mind ; and gifts of none but the
Almighty Hand. ^ Al the same time, they are blessings, which God
is supremely pleased to bestow. His nature is bounty; and giving
is his favourite employraent.
But he is pleased to be inquired of for all blessings. Ready as
he is to bestow, it is his pleasure, that all his rational creatures
should ask. Accordingly he requires a// ^«sA to come to him with
their requests ; and, for their encouragement, styles himself a God
hearing prayer, Wilh these delightful views of the Divine Char
acter, and with affecting apprehensions of his own circumstances,
every Christian comes to God ; and finds in prayer peculiar en
couragement, hope, assistance, strength, enjoyment, and universal
edification. Fifthly., Prayer is useful to Individuals, as it furnishes to them the
best views of the Divine Character,
Prayer brings home to the mind the Chii acter of God with pe
culiar advantage in many ways. Sorae of these have been already
mentioned ;*as being inseparably connected with the subjects,
which I have had occasion to consider. Several others I shall

104

THE USEFULNESS OF [SEK. CXL,

now briefly recount. It is impossible, that a suppliant should fail
to remember, with peculiar strength and conviction, this Glorious
Being as his Creator, Preserver, and Benefactor, his Father, Re
deemer, and Sanctifier. These are themes of his prayer, in all
the parts of it ; and are perpetually recurring. They rise in his
adoration, confession, thanksgivings, and petitions. They rise in
every profitable form. He cannot think of a, want, a sin, ora
blessing, without reahzing against whom his sins have been com
mitted, by whom his wants must be supplied, and from whom his
blessings must flow. He cannot but recall wilh deep affection the
justice of that great Being, whom he has offended ; the holiness ot
Hira, whose image he is required to exhibit ; the purity of Him,
whpse all-seeing eye is intent on his sins ; the power of Him, by
whom he was created, and has been alway preserved ; and the
goodness, faithfulness, truth, and mercy, of Him, to whose mercy,
truth, and faithfulness, he must be indebted for the forgiveness of
his sins, and the performance of all the proraises, contained in the
Covenant of Grace, and to whose goodness he must owe every
future blessing of time and eternity.
In Prayer, God literally draws nigh to him, and he to God. In
a sense, he beholds his character in full vievv; as we distinctly see
near objects with the bodily eye.. The Divine Perfections are,
therefore, realized, and acknowledged ; and not merely, and
loosely, proved by argument to our understandings. Like Job,
he .before had heard of God by the hearing of the ear ; but now
his eye seeth him. As his prayers return daily; so his views, re
turning vvith thera,' soon becorae habitual ; and, like other habitual
things, become continually stronger and stronger, more and more
bright, just, and affecting. The great, glorious, and delightful
character, on which he sofrequently dwells, is in a sense instamped
on his heart ; and always realized, and enjoyed. Thus a peace
and satisfaction are derived to him from prayer, for which nothing
can be a substitute. By prayer, therefore, as a Christian he lives ;
and lives with holiness and wisdom,, daily increasing ; is continu
ally a better man in all the relations of the present life, and a more
and more proper candidate for immortal happiness in the world
abpve. '
That each of the several things, which I have mentioned as ef
fects flowing from the performance of this duty, is, in an eminent
degree, useful to him who performs, it, will be questioned by no
sober man. Still more strongly will it be perceived, that all these
advantages, united, must be of pre-eminent importance. To be
destitute of them must be, in the spiritual sense, to be poor, and
wretched, and miserable. All of theip, however, exhibit this sub:-
ject, when considered by themselves, in an iraperfect manner.
These views, and dispositions, in their connexions and conse
quences, are branched out into others ; and then into others'^still;
in such numbers, in so continual a succession, and wilh such effi-

SER. CXL.] PRAYER TO INDIVIDUALS. 105
cacious influence, as to affect with the greatest advantage the whole
Christian cfciracter, and to reach through every part of the Chris
tian life.- Every where, their influence is felt 3 and wherever
it is felt, is benign and happy. Hence the Scriptures insist so
abundantly on the performance of this duty ; and,, to secure their
benevolent putpose, multiply, every where, commands, examples,
arid promises. '4 '
,•; REMARKS.
From this summary and imperfect account of the Usefulness of
Prayer to Individuals, I remark,
1. That he, who does not habitually pray to God, cannot be a
Ch^^stian, ,
God has commanded us to pray to him ; and is pleased to be in
quired of hy'^is creatures for all the good which they need. ¦ He,
who does not pray, violates coritinually a plain command of the
Scriptures ; and proves himself indifferent to the gr^at and com
prehensive duty Of obeying his Maker. But this is a contradiction
to the whole Christian character.
This, however, is not the only ground of the conclusion ; nor
that, ,6n which I meant principally to insist at the present time. Iri
the character, and circumstances, of a Christian, is laid the most
solid foundation of habitual prayer. His sins perpetually present
to him the infinite necessity of forgiveness and sanctification. His
love to God, andhis good- will to mankind, excite in hira, by their Very
nature, unceasing desires, and generate vigorous efforts, to increase
this Evangelical character. His faith in Christ, and his disposition to
obey his commands, require continual additipns of strength ; and
the peculiar consolation, peace, and hope, which he finds in pray^
er, and wluch without prayer, he cannot find, caH unceasingly upon
him to be faithful, steadfast, and fervent, in this duty^ A hungry
man might as well be expected to abstain from food ; or a thirsty
man from drink ; as a Christian from prayer. Prayer is the breath
on which Christianity lives^; and from which if derives peculiarly
its power, activity, and enjoyment. Mark the manner, in which
flavid describes his distress in being cut, off frbm the solemn ser
vices of the tabernacle ; and the relief, the comfort, the strength,
and the joy, which he found when he drew nigh to that holy place.
Mark the discourses of our Saviour on this -subject ; and the
most edifying example of performing this duty, which he has left
on record for our imitation. Attend diligently to the commands,
exhortations, and' encouragements, given by St^ Paul, to engage
uslo continue always in all pray ert Here you will see With the'
most certain evidence how naturally, and how irresistibly, holi
ness prompts to the performanpe of this duty. Such is the spirit,
by which all Christians are gpverned, and without which no man
can be a. Christian. By our l*ruits arewe- known both to ourselves
and to others. Prayer is the prominent fruit of the Christian spirit;
Vol. IV. 14

106 THE USEFULNESS OF [SER. CXL.
and, where this fruit is not foiyid, it will be in vain to search for the
tree. . ' '. ' ' ",
From these observations we easily learn the reason, why hypo
crites rarely continue steadfast fo^ any length of time in secret
prs^yer. A sinner, under strong, convictions of sin, will betafee
hiqiself of course to his closet. Why will he do this ? He is still
a sinner, and a stranger to the Evangelical character. . He finds
no part of the Christian's pleasure in things divine ; in obedience
to God, or the contemplation of his perfections, commands, or
designs ; in his Sabbath, Word, or Ordinanpes. Of that relish
for spiritual objects, which is implanted in Regeneration, and
which constitutes what is called the spiritual mind, he is wholly
destitute. In seeking salvation, however, he is altogether in
earnest ; and in seeking the forgiveness of hjs sins, and the sanc
tification of his heart, as indispensable means of this most inter
esting, attainment. Hence he prays. But to this character the
hypocrite is -a stranger ; and feels not, therefore, these induce
ments to prayer.
Still more is he a stranger to the views, affectipps,- aj[id enjoy-
iDients, of a Christian. For spiritual objects he has no rehsh, no
desire. In the character of God, the character of Christ, and the
nature of religion, he finds no pleasure, and sees no profit ; except
so far as hypocrisy may increase his reputation, and promote his
selfish purposes.. For this, his governing end, he will often appear
more engaged in religipn, when he expects to be seen by men,
than Christians themselves. In public and family prayer he will
frequently be, exact and abundant ; because this conduct will gain
him the character, which he covets. Here others see him. Here,
therefore, he finds an advantage, sufficient to excite bis persever
ance in these external services. ,
But in secret prayer there can be no gain, beside that which is
spiritual and immortal. No reputation can spring from tonductj
unknown to men. If, therefore, the hypocrite begins the perform
ance of this duty ; he will usually soon desist ; because on the one
hand-, he has no anxiety about salvation, and on> the other, no de
light in the duty. Accordingly, Job says of the hypocrite. Will
he delight himself in the Almighty ? Will he always call upon God?
that is, he will not always call upon God. He will, at times, call
upon God for a little period; but wiU cease, of course, from^ this
duty, after that period is ended ; because he expects from it neither
profit nor pleasure.
2. From these observations it 'is evident also, that he who does not
pray., is guilty of pre-eminent folly. , ,
Prayer is the only communication between mankind and their
Maker, and the only means of obtaining blessings from Hini. The
man who refuses, or neglects, to pray, voluntarily cuts himself off,
tberefore, from all hope of good. The easiest, least expensive,
least burdensome, J)ossible mode of acquiring good, is to ask for it.

SER. CXL.] PRAYER TO INDIVIDUALS. 107
God has been pleased to constitute this the only mode of obtaining
it from Him. He therefore, who does not pray, cannot rationally
hope for any blessing.
To renounce all good, when it is attainable by any means, how
ever difficult, is the conduct of a fool. To renounce it, when the
means are the easiest possible, is the conduct of a madman. Such
a fool, such a madman, is he, who neglects prayer. To pray,
costs 'neither money, pains, nor time. Why do multitudes in
this house neglect to pray ? The true explanation of this myste
rious, sottish vioiation of every dictate of reason, conscience, and
Revelation, is, that all these persons hate their duty. They sin
against God, and wrong their own souls ; they hate him, and love
death.

SERMON CXLI.
THE ORDINARY MEANS OF GRACE.  THE USEFULNESS OP PRAYER
TO FAMILIES.

Ephesians vi. 10. — Prayin^always with all Prayer.
Having considered the Usefulness of Prayer to Indi'viduals,
I shall now, according to the scheme proposed, examine its IJse-
fulness to Families.
The Text, as will be seen by attending to its connexion with
the; preceding verse, contains a coraraand, in which we are re
quired to pray always, ev ifavri toi xougui, at every season, with all
prayer; that is, with prayer of every kind ; or prayer offered up
to God in every form. By this precept, then, mankind are com
manded to pray at every season, suited to the performance of
this duty ; and with such prayer, as becomes the circumstances,
wants, and characters, of those, by whom the duty is to be per-
forihed. That Family prayer is included in this general direction, as one
kind of prayer especially Suited to the wants and circumstances of
mankind, will not be questioned by most of those who profess the
religion of the Gospel. Nor will it be doubted, that every morn
ing, and every evening, presents a proper season for the perform
ance of this religious service.
In examining the proposed subject of discourse, it will be use
ful to consider.
The Advantages of performing.
The Disadvantages of neglecting, and.
The Objections, commonly made against, this duty.
The foundation of Family prayer is laid in the intimate connex
ion of those, who are members of these little societies. This con
nexion necessarily creates a variety of interests, wants, enjoy
ments, and sufferings, which are common to them all. United in
all these concerns in a very intiraate manner, the several mem
bers of a family find a common interest in unitedly supplicating
upon. them the blessing of God, without which neither prosperity
nor relief can be expected. A comraon interest is the source
of all communion in the worship of Gpd, whether in families, par
ticular chuirches, nations, or the Christian world at large. Nor is
there any reason against family worship, which does not lie
against the worship of churches, and larger Christian communities.
Indeed, ancient churches were not unfrequently formed of single
famihes.

SER. CXLI.] THE USEiULNESS &.C. • 109
Among the Advantages, which attend Family prayer, I shall
mention tbe following. ,
1. The intimate communion, which exists in this worship, natural
ly renders our devotion intense, and exalted.
Religion is in its nature social. Worship, particularly, is natural
ly social. Every man, possessed of the spirit of the Gospel, feels
an interest in those things, in which others are alike interested
with him, which it is difficult for him to feel in things, even of the
same nature, which concern himself only. Nay, selfish as the
human heart is, mankind are naturally more affected, on mariy oc
casions, by those concerns in which they share with others,' than
in those which are merely personal. He, who would fly, when
himself only was attacked, would fight, when an eneray assaulted
his family. Many a slothful man has become industrious, many a
firodigal prudent, many a "parsimonious raan generous, and many a
ight-minded man sober, in consequence of the interest which he
took in the affafrs of his household.
All the members of a family are connected by the strong bonds
of natural affection : bonds, which unite human beings together
with a power, and intimacy, found in no other circumstances of
life. The syriipathy, here experienced, is therefore intense, and
peculiar. The wants, and interests, are not only common, but
near and important ; reaching every heart at once, awakening in
stinctively a lively, vigorous concern, a powerful sympathy, and
united efforts, of singular energy and ardour. The members of a
family all dwell, -also, in the same house ; are daily united in one
common system of employments ; interchange unceasingly, and
habitually, their kind offices ; and are accustomed to rejoice and
mourn, to hope and fear, to Weep and smile, together. No elo
quence, no labour, no time, is necessary to awaken these sympa
thetic emotions.. They are caught at once from eye to eye, and
from heart to heart ; and spread, instantaneously, with an electric
influence. through all the endeared and happy circle.
In the devotions of this little asserably, parents pray for ' their
children, and children for their parents ; the husband for his wife,
and the wife for her husband ; while brothers and sisters send up
their requests to the throne of Infinite Mercy, to call down bless
ings upon each other. Who, that wears the name of man, can be
indifferent here ? Must not the venerable character of the parents,.
the peculiar tenderness ofthe conjugal union, the affectionate inti
macy of the filial and fraternal relations ; must not the nearness of
relations long existing, the interchange of kindriess long contintied,
arid the oneness of interests long- cemented ; all warm the iieart,
heighten the importance of every petition, and increase the fervour
of every d'evotiona} effort ?
The blessings, asked for, are comraon to all. The parent, in
speaking,for one member of the family, speaks, even when he does
not directly design it, for every one. For here, as in the natural

110 THE USEFULNESS OF [SER. CXLL
body, whether one member suffer, all the members suffer with it ; or
one memoer he honoured, all the members rejoice zuith it. ¦ These
blessings are also indispensable, and invaluable. They are no
other than the health, union, peacp, prosperity, forgiveness, sancti
fication, and everlasting life, of all this circle of beloved objects.
How necessarily, then, must all the natural affections ofthe heart,
and all the power of religion, conspire tp render prayer, thus of
fered up, eminently fervent and devout ! The world, perhaps, does
not furnish a single prospect so beautiful, so-lovely, to the eye of vir
tuous contemplation, as a Family, thus assembled in the morning for
their affectionatedevotions; corabiningthe; two raostc%rming among
all the exercises of the human heart, piety to God, their common
Parent, and tenderness to each other ; and living through t-he day
in that course of Evangelical conduct, which is pre-eminently
suited to so delightful a beginning. No priest, no minister, is so
venerable, as a father ; no congregation so dear and tenderly be
loved, as a wife and children ; and no oblations are offered with
the same union, interest, and delight, as those of a pious and affec
tionate household.
2. Family prayer eniinently contributes to domestic Order and
Regularity. The worshijp of the morning, and of the evening, commences
and closes the concerns of the day with an exactness of method,
almost necessarily diffused through all its concerns. The regular
returns of an employment, distinguished by its importance, com
municate to the business connected with it, and to those who per
form it, a character of regularity, unavoidably felt, and universal
ly prevailing. The worship of God is always of the highest im
portance. The spirit of religipn, which dictates it, is in its na
ture, a spirit of order. Its returns take place^ every morning,
and every evening, after short intervals, and with exact regularity.
Its influence is, therefore, necessarily diffused through the day ;
operates with an efficacy wholly peculiar ; and controls with a su-
pepor authority both the mind and the life. No influence is equal
ly felt : and no minds are equally prepared to be acted upon by
influience. The methpd established is invested wilh unrivalled
soleranity, enforced by the sanctity of religion, ^regarded vvith sin
gular veneration, and submitted to without a. questiony even in
thoughti But method Js the soul of all business ; especially of
complicated business ; and peculiarly of business, in which num
bers are concerned. The method, here produc,ed, is formed with
perfeqt regularity, with supreme ease, without the consciousness of
any difficulty, and without a thought of any resistance. Its na
ture is delightful : its efficacy is cpmplete.
3. Family worship greatly strengthens Parental Government.
In the morning and evening devotion, the parent is invested' vvith
the solemn character of a Priest of God; a Minister of Christ.
This character, eminently venerable in itself, adds in the highest.

SER. CXLI.] PR.4.YER TO FAMILIES. 1 1 1
degree,^ to, the. personal venerableness and dignity of the parent.
When we think of any object, whatever may be its nature, we ne
cessarily associate with it those ideas, which have customarily
been coifnected with it in our rainds. Children naturally regard a
parent with reverence. But they cannot fail to reverence a re
spectable parent more, and a . contemptible parent less, on ac
count ojf his perspnal character. Whenever they have been ac
customed to behold their parent daily sustaining the office of a
Minister of God ; they necessarily associate with every idea, which
they form for his per^n and character, this solemn and important
apprehension. Every image of this venerable relation, presented
to their minds, wiU include in it that of a divinely appointed
guardian of their spiritual concerns ; a-guide to their duty, given
them from above ; a venerated and beloved intercessor for their
salvation. At tbe same time, the apparent habitual piety, thus exhibited,
will persuade the .children, that the authors of their being are sin
cere in^U th'eir religious professions, and in their various moral
insfructions to them; and that they are, therefore, in the Evangeh
cal sense, virtuous. The evidence, furnished in this manner, may
be, I acknowledge, and often is, overthrown by the sinful conduct
even of praying parents. But I see not how this conviction can
exist, where parents do not maintain the vvorship of God in their
families. The want of such worship presents to the eye of chil
dren a palpable, and indubitable, inconsistency between their don-
duct, and their professions, which no child can fail to see, or feel.
An. unhappy conviction will here unavoidably spring up in their
minds, which cannot be stifled ; and which will necessarily lessen
the character of the parent, and the weight Of his commands : a
conviction, that these persons, notwithstanding their venerable
name, and their relation tp himself, are unpossessed of that single
ness of heart, and that integrity of profession, which he cannot
avoid regarding as indispensable.
This union in their worship presents, also, in a very forcible
mariner, to the eyes of their offspring, that peculiar union of views,
and affections, of interests, arid designs, with respect to the most
important of all subjects, and by necessary corisequence with re
spect to every other, without which, it is hardly necessary to ob
serve, no parental government can be successful ; and the happy
influence of which is proverbially acknowledged, wherever it is
fpund. -,
Itis,unnecessary to insist, here, upon the interesting nature of
these subjects. It is unnecessary to show hOw indispensable it is,
that children should entertain the most reverential thoughts con
cerning their parents ; feel an undoubting conviction of their sin
cerity in all things ; and reahze, in the strongest manner, their cor«
dial unionin every valuable purpose. I shall only add, therefore,
that, from the numerous coniplaints, so often made by parents con-

112 THE USEFULNESS OF [SER. CXLL
cerning the difficulty of governing their children, it may fafrly bc
inferred, that all persons, sustaining this character, and possessed
of common understanding, must consider so efficacious an addition
to their authority as of inestimable value.
4. This worship, in an eminent degree^ preserves, and promotes ^
Religion in a family.
Whenever a family, or an individual, observes an exact r^egu-
larity in performing the duties, and celebrating the ordinances, of
the Gospel ; religion naturally becomes flourishing and .vigorous
in their hearts, apd in their lives. Frora faraily prayers both the
parents and their offspring go, happily prepared, to the devotions
of the closet ; and from these devotions return, with the same be
coming spirit, to the worship of the house : and from- the retired
and affectionate services of the week, they proceed, with the best
preparation, to the more solemn duties of the Sanctuary.
To children, and servants, especially, the worship of the house
is of incalculable importance. The advantages of both these
classes of mankind for understanding, and practising, the duties of
religion, in -many respects, are obviously few and limited: while
their minds are imperfectly fitted to make the most advantageous
use of such as they enjoy. To increase their number, arid their
power, and certainly not to lessen either, must naturally be the
wish, of every benevolent man. Among these, the household
worship is eminently important. Here, so soon as they are able
to understand any thing, they see religion appearing, daily, in one
of its most affectifag forms ;~ celebrated by those, whom nature
teaches them most to respect and love ; and occupied about inte
rests, which they easily understand, and deeply feel. Under the
happy influence of these considerations they grow, speedily, into
fixed habits of thinking reverentially, and believing favourably,
concerning religion. The very aspect of the service teaches them,
that it holds the uppermost place iti the mind of the parent : while
a conviction of this truth renders his opinions and conduct more
venerable and affecting in those of tbe children. In these cir
cumstances they, naturally feel, as if God was always to be: wor
shipped, sought, honoured, and praised ; and that his blessing
was to be implored in every concern, temporal and spiritual.
A family, habituated in this manner, goes from the house, to the
Church with the most profitable apprehensions concerning tbe orr
dinanees of the Sabbath. Rehgion, in the view of all its mem
bers, wears a soleranity and iraportance, ordinarily not otherwise
attainable ; and a frame of niirid is acquired, most happily suscep
tible of the best impressions in the house of God.
Thus by, prayer in the family, the religion of its, members, if
they are religious at all,-is rendered more sincere, fervent, and ef
ficacious. They are all better beings ; better- 'husbands and
wives; better fathers and mothers ; better children, brothers, and
sisters ; better masters and servants ; than they otherwise wduld^

SER. CXLI.] PRAYEK TO FAAULIES. Ij3
or in the ordinary course of providence could, be. All the en
dearing interests of famihes ; all the strong ties, the tender rela
tions and the vigorous affections, which grow out of this happy
' union of mankind in these little societies of nature, are in this
manner converted into mo^t useful means of promoting the holi
ness of all.
At the same time, and from the same source, children and ser
vants are furnished with the most powerful persuasives to become
holy. Family worship is a primary bBanch of religious education:
as that education is a primary source of religion lo mankind ; and
one of the two great pillars, on which rests the salvation of men.
Without family worship, religious education will always be essen
tially defective ; and the instructions, reproofs, and persuasives,
suspected at least, if not accounted insincere.
But holiness is the great interest of all rational beings. In it
self it is happiness of the noblest kind. It is also the parent of all
other happiness, which is solid and enduring. On family prayer,
then, God has founded a great and important part of all the real
good of his rational creatures in the prfesent world.
No man can be insensible to this consideration, who is riot in
sensible both to the present and future welfare of his offspring.
Almost all parents wish their children to be virtuous here, and
happy hereafter ; and this, even when themselves are vicious.
Family prayer is one of the chief means among those, which are
placed in the hands of parents, of rendering their children the
subjects of holiness, and the heirs of eternal life. The parent,
therefore, who does not make the utmost use of this mean, always
in his power, so easily employed, so obviously fitted to produce
the effect, and so fraught with invaluable consequences, ought
never to pretend, that he has any real love for his children.
When, therefore, he sees them sinful, thoughtless, and disso
lute ; let him, instead of coraplaining of, the difficulty, which he
finds in governing and reforming his children : instead of quieting
himself with the belief, that they are so peculiarly froward as to
frustrate every effort, and discourage every hope : take shame and
confusion of face to himself for his own guilty negligence. Let
hira reraember, that himself is eminently the cause of their profii-
gacy, and thefr ruin. _ Let him tremble, lest ihe fury invoked by
Jeremiahupon the families, which, called not upon the name of God,
should descend upon his own house, as the proper reward of his
own irreligion.
5. Families have' the best reason to expect the Blessings of God in
answer to their prayers.
All the promises, and other encouragements, given in the Scrip
tures to prayer, are addressed to individuals, families, and larger
communities, alike. The effectual fervent prayer of the righteous
as fruly availeth much in the household, as in the closet or the
Church. The house is the place to ask for family blessings.. Here
Vol, IV, 15

114 THE USEFULNESS OF [SER. CXLI.
all, concerned in them, unite their humble and fervent requests for
the merciful communication. Nations warrantably hope for national
blessings, when they join in public supplications lo God. The
same observation is equally applicable to all inferior societies
among mankind. The raerabers of a household are here the persons
interested ; the persons who hope to receive ; and, therefore, the
persons who should ask. They are unitedly to receive : their sup
plications, therefore, ought to be'united. Nor is there any case, in
which a gracious answer lo prayer may more justly be expected.
Among the Disadvantages, which fiow from the neglect of family
prayer, may be mentioned its unhappy Infiuence.
1. On Domestic Order. '
The mind naturally opposes order ; and cannot be brought to
observe, or relish it, unless by infiuence long exerted, arguments
oftpn repeated, and habits slowly and firmly established. Where
these advantages do not exist in sorae good degree, man more re
sembles a wild beast, than a rational being ; is impatient of all
regularity; and all restraint; and is precluded, alike, from all
worth, Usefiilness, and enjoyment. But no raeans contribute so
easily, so powerfully, or so happily, to the establishment of good
order in the house, as family worship. I do not deny, that this
benefit flows in various degrees, from other sources. But even
these are prevented of no small part of their influence, where this
species of prayer is neglected. They are pillars, standing on one
side of the building ; and incapable of supporting il, because those
on the other side are taken away.
2. On Parental Government.
By this neglect, all the advantages, already mentioned wilh
reference lo this subject, are lost ; and all the disadvantages, de
rived frorii the opposite conduct, are incurred. An irreligious parent
cannot fail to be seen by children jn an unhappy light. Nor is this
any fault in them. The most dutiful children will regard him In
this manner. Irreligion is in its nature odious, and contemptible ;
and cannot, unless under-the influence of strong habitual prejudice,
fail lo be seen as- it is. Tbe conscience of every child will tell
him this truth ; however affectionate, and reverential, may be his
dispbsition. But the parent who is thus viewed by his children, and who gives
them reason to view hira thus, will find his instructions, reproofs,
and punishments, stripped of their principal efficacy. This efficacy
is chiefly dependent on the reverence, with which he is regarded :
and this reverence, in a higher degree than he will probably be
aware, is inseparably dependent on their apprehension; that he is
arehgious man. But the oraission of family worship will necessa
rily attach to his character, always in some degree, ^nd usually
not in a small one, the appearance of irreligion. Even in the
most amiable, and in other repects unblameable, men, it will pre-
rent that full conviction, in the minds of children, of parental re-

SER. CXLI.] PRAYER TO FAMILIES. 115
spectability, which it is so desirable, that they should entertain.
Even this fact will have a considerable, and malignant, influence
upon the government, and obedience, of children.
3. On the Religion of a family.
In a family, where such worship does not exist, there is, it must
be acknowledged, no appearance of religion. If the parent, a
case which rarely happens, should be a religious man ; he is not
seen to possess t]&is character. Should he appear to sustain it in
some things ; he is plainly discerned not to sustain it in others ; and
thus exhibits an inconsistent, vibratory course of life, on which the
eye cannot rest wilh either conviction, or pleasure. Such a con
tradictory character can have little influence in doing good to thc
minds of children. Whatever desfrable efficacy it may possess,
when viewed on one side ; it will impair, and destroy, when seen
on the other.
All professions of Religion, all pretensions to being religious,
pass for nothing in the minds even of children, when unsupported
by a religious hfe. But, in the present case, the children behold
their parent live in the continual neglect of what their consciences
naturally declare to be one of the first duties of religion. Hence,
whatever regard he may testify to this sacred subject ; how nu
merous, and how solemn soever his instructions lb them may be ;
his power of making useful impressions on their minds, will in a
great measure be prevented. Let it be reraerabered, that this pre
vention' will be voluntary and wanton. No necessity can be pleaded
for it ; no advantage alleged ; and no excuse found. How solemn
ly ought parents, who thus causelessly strip themselves, and rob
their families, of these inestimable benefits, to ponder this unhap
py course, and to give themselves neither rest, nor peace, until they
shall have begun a final reformation !
The Objections, which, within my knowledge, have been alleged
against Family prayer, or rather vvhich have been intended to ex
cuse the neglect of this duty, are chiefly the following.
I. The want of an Express injunction ofit in the Scriptures.
There is not, I acknowledge, any passage in the Word of God,
which, in so many terms, enjoins prayer in a family as a duty, in
distinction from other modes of religious worship. Of him who
thinks this fact an objection to the performance of this duty, I ask.
Will you neglect every Christian duty, which you do not find en
joined in express terms ? Are you prepa.red to go through life with
out dedicating your children to God in Baptism ? Will you refuse
td observe the ffrst day of the week as the Christian Sabbath ? Do
you feel authorized to exclude the female sex from commuriion at
the table of Christ ? Yet in vain would you look for precepts, en
joining these things in express terras.
But I deny the inference, drawn by the objector from the silence
of the Scriptures concerning this subject. Not only is the gener
al principle, that nothing is our duty, which is not expressly requir-

116 THE USEFULISESS OF [SER. CXLL
ed in the Scriptures, false ; but the application of it, also, even if
it were allowed to be true, is, in the present case, incapable of be
ing justified. As the objection itself seems to be generally relied
on more than any other ; it will be useful to consider the subject of
it, at length, as it is exhibited in the Scriptures.
' Prayer is no where in the Scriptures enjoined as a duty, which
was before unknown, dnd new, at the time of ihe injuvfition ; or as
then to be begun. On the contrary, it is always spoken of as a
duty, already known, confessed, and practised. All the com
mands concerning il, respect either the times, manner, degree,
spirit, universality, or some other circumstance, with which the
performance ought lo be connected. In no instance is the duty
enjoined as original ; or as the subject of a new institution.
The first mention made of this subject in the Scriptures, if we
adopt the coramon translation, is in Gen. iv. 26. Here, after the
birth of Enos, it is said, that then began men to call on the name of
theLord; that is, mankind then began publicly to worship God
in a solemn, rehgious assembly. I suppose, however, that this
translation is erroneous ; and believe the words ought to be ren
dered, then began men lobe called aft^r the name of theLord: that
is, the family of Seth began to be called the Sons qf God; in op
position to the apostate family of Cain, who were styled the chil
dren of Men. See Gen. vi. 2.
According lo this opinion, the first passage, in which prayer is
mentioned, is the prayer of ./^ira^am for /sAmae^. Gen. xvii. 13.
The second is his intercession for Sodom. Gen. xviii. 24.
The, third is the direction that Abraham should pray for .4&me-
lech, after his offence in taking away Sarah. This may be con
sidered as a command.
The fourth is the declaration, ihat Isaac went out into the field to
pray in the evening. Gen. xxiv. 63.
To these may be subjoined, as next in order of time, several
instances in the book of Job.
Yea, thou restrainest prayer before God. Job xv. 4.
My prayer is pure. Job xvi. 1 7.
What profit shall we have, if we pray to him ? Words of the
wicked. Job xvi. 15.
He shall pray to God, and he will be .favourable to him. Job
xxxiii. 26. , , ,
My servant Joh shall prciy for you : A command. Job xlii. 8.
The first passage, which can be fairly construed as an injunction
of prayer in the general sense, is the exhortation of the Psalmist,
Pray for the peace of Jerusalem : that is, the Church at large. Ps.
cxxii. 6.
The second is in Jer. xxix. 7 : Seek the peace of the city whither
Ihave caused you to be carried away captives, and pray unto the Lord
for it.

SER. CXLI.] rR.\YER TO FAMILIES. Hy
In all these passages, (the whole number of those, in vvhich the
subject is mentioned, until after the period of the last, which has
been quoted) there are four instances in vvhich prayer may be
said to be commandid. In the two, first, individuals are required
to pray for individuals, on single and peculiar occasions. In the
third. Saints are conimanded, or rather exhorted, when assembled
for pubhc worship, to pray for the peace of the Church. In the
fourth, prayer is enjoined upon the Jewish captives, for the peace
ofthe city, whither they were tp be carried. All the other passages
are merely circumstantial accounts of the subject.
The first injunction of this duty, the terms of which regftrd it as
in any sense generally obligato^ry, were given when the world was
about three thousand years old; and the Jewish Church about eight
hundred, Tlie second, about two hundred years afterwards.
From these facts I conclude, that it was not the intention pf the
Scriptures to institute this duty, anew, in any passage whatever :
there being no passage in which it is thus instituted. They took
up this subject in the only vvay which was natural, or proper.
Men had always prayed from the beginning ; and on all occasions
confessed prayer to be a duly. Nothing more, therefore, was
necessary, natural, or proper, than to regulate it as a duty already
begun, acknowledged, and practised by piankind. The state of
facts demanded only that the Scriptures should teach the manner,
the times, the spirit, the constancy, and the universality, of
prayer. Nothing more was necessary : and this is done in the
happiest, and most effectual, manner conceivable.
• From this account of the raanner, in which prayeris treated in
the Scriptures, it appears evident, at least to me, that original,
and particular, directions concerning the three divisions of this
duty, customarily made in modern times, viz. secret, family, and
pw6& prayer, ought never to have been expected. The circum
stances, in which the subject is taken up, and the manner in which
it is exhibited, forbid every expectation of this nature. The ques
tion, whether prayer in secret, in the family, or in public, is a duty
of man, was probably never asked, nor the obligation to perform
it in either case doubted, during the whole peripd, from the begin
ning of the world to the completion of the Scriptural Canon.
Men always prayed on every splemn and proper occasion ; in
public, in private, and in secret. When one man had wants of
his own, which he wished to spread before God ; or blessings,
which he wished to ask ; he performed this duty in secret. When
tvvo, twenty, a hundred, or a thousand, had common wants, and
wished for common blessings; they united in their devotions;
and thus formed a greater, or smaller religious assembly. Thus
families, thus Churches, and thus nations, met together fpr social
prayer and praise, as well as for the purpose of offering social
sacrifices.

118 TilE USEFULNESS OF [SER. CXU.
To this origin are to be referred the family sacrifices of Elkanah
and Jesse ; and, among the heathen nations, the existence of house
hold gods, and domestic libations. Such gods, derived from the
same source, were in all probability the Teraphim, which Rachel
took from Laban, Abraham'' s family plainly worshipped together :
so did the faraily of Job : so did Christ and his Apostles : so did
the Apostles afler his ascension. There were little rehgious as
semblies, also, in the houses of Aquila,and of Nymphas ; consisting,
probably; of their own households, and of such others as were
occasionally present. The whole congregation of Israel, also, as
sembled at the times, specified in the law of Moses, from the days
of that lawgiver to the latest period of their national existence. In
the same raanner, worshipped the Christian Churches at Jerusalem,
Antioch, Rome, and other places.
The truth unquestionably is ; prayer was instituted by divine
appointment from the creation of man ; and was traditionarily
spread through all nations, as a duly, evident to comraon sense,
and acknowledged by the universal voice of mankind. The Gen
tiles practised it in every form, as did the Patriarchs, Jews, and
Christians, It was performed by one, few, or many :¦ that is, by
all, who were interested in the wants felt, and the blessings sup
plicated ; and secretly, privately, or publicly, just ajs the occasion
required. On this scheme is the text forraed : Pray always zoith all prayer :
that is, pray on every proper occasion, wilh prayer, suited to that
occasion : if the occasion be your own, with the prayer suited to
it; viz, secret prayer: if your own and that of others, also, be
they few or many ; with prayer suited lo every such occasion.
Families are always together at least twice every day ; and
every day furnishes at least two occasions to all the members for
communion in prayer. All the raembers, therefore, are required
by this precept unitedly lo spread their comraon wants before
their Maker, and to ask for- blessings in which they have a coramon
interest. In the sarae raanner, are both secret and public prayer enjoined.
Neither of these duties is enjoined originally. All the precepts,
relating to thera, are employed in regulating the disposition with
which, the manner in which, the tiraes at which, they are to be
performed ; or the modification, or other eircumstances pertaining
tP the performance. Neither of these duties is any where in the
Scriptures instituted anew ; but both are always spoken of as al
ready existing.
At the same time, several passages of Scripture, beside those
already raentioned, refer to this subject, in a raanner too evident to
leave a reasonable doubt, that family wprship was their immediate
object. When Joshua informs the children of Israel, that as for
him andhis house, ihey zuill serve the Lord; he teaches us directly,
that they united, and had customarily united, in this service. The

SER. CXLI.] PRAYER TO FAMILIES. Hg
Lordh Prayer, after the manner of which we are directed by
Christ to pray, is a social prayer ; and seems plainly to have been
intended, not for an individual, not for the closet, not for the
Church ; but for the Faraily and the fireside. In this prayer we
are directed to ask for our daily bread, on the day in which the
prayer is used. As, therefore, we need, and are bound to ask for,
our daily bread, every day, it was plainly designed to be a daily
prayer ; and could not, therefore, be intended for the Church :
since mankind are not, and cannot be, present in the Church eve
ry day. That it was not intended for the closet is obvious from
the fact, that it is addressed to God by more persons than one.
That it may wilh propriety be used both in the Church, and in the
closet, as lo its substance, I readily acknowledge : but it was, I
think, plainly intended principally for the household. " What a
live coal," says Dr, Hunter, beautifully, " is applied to devotion,
when the solitary my Father and my God, is changed into the so
cial our Father, and our God !" How delightful, let me add, how
interesting, how animating, how encouraging, to every amiable and
virtuous emotion, for the pair, thus united, to be able to say, and
actually to say, " Behold here are we, and the children whom thou
hast given us!"
In Zechariah x. 10, -the prophet informs us, that, as a com
mencement of the Millennial glory and happiness, the people of
Israel shall worship God with peculiar earnestness and devotion,
as it is expressed in the Hehrew, families by families. In other
words he teaches us, that there shall be a wonderful prevalence
of family worship. This, also, he exhibits . as followed by re
markable testimonies of the divine favour, and as crowned with
blessings, new in their degree, and eminently glorious in their na
ture. It is difficult to conceive how God could testify in a raore
affecting manner the peculiar favour, with which he regards family
religion. 2. Diffidence and Timidity are often alleged as serious objections
to the performance of this duly.
This certainly is a very unhappy excuse for neglecting this duly,
and very unfortunately alleged. I should feel myself bound to
ask the aulhor of it, "Are you too diffident to perform your cus
tomary business? Are you too diffident to pursue customary
amusements ? Are you too diffident to commit sin ? Does the
bashfulness, which hinders you from family prayer, hinder you also
from censuring, and laughing at, others who practise it ? Does it
prevent you from using the language of profaneness 1 Why should
you be timid, only concerning the duties of religion ? Is there
any thing in the nature of this subject, which can reasonably ex
cite shame, or which can fairly excuse you in indulging it ? Is it
not true, that rehgion itself is the thing, of which you are ashamed?"
Remember, I beseech you, the awful declaration of Christ con
cerning this subject. Whosoever shall he ashamed of me, and of

120 THE USEFULNESS OF [SER. CXLI.
my words, of him shall the Son of Man be ashamed, when he shall
come in Ms glory. Family worship, presented in the name of
Christ, is as real a confession of this divine person, as the partici
pation of the Sacramental Supper.
3. Inability to pray, to devise proper thoughts, and to find proper
expressions, is also no unfrequent objection against the performance
of this duty.
': To him, who alleges it, I would say, " Have you not wants to
be supplied, woes, to be relieved, sins to be forgiven, and bless
ings to be supphcated ? Can you not confess your sins, recite your
wants, and distresses, and mention the blessings which you need?
Do you ordinarily find any difficulty in conferring wilh an earthly
friend, or in soliciting aid from an earthly benefactor ? Have you,
when in earnest, ever found any serious embarrassment in telling
others what you needed,-or what you desired ?"
Wherever Religion gains possession of the heart, regular expe
rience proves, that all these difficulties vanish. Nay, where se
rious conviction of guilt and danger is entertained by the mind,
every man, who is the subject of it, forgets at once both his ina
bility and bashfulness. Is it not evident, then, that the true rea
son, why these things have such unhappy influence over you, is,
that you have no proper regard for rehgion, and no just sense
eiiher of your guilt, or your need of forgiveness ?
At the sarae time, these difficulties are incomparably more for
midable in prospect, than in reality. As you approach them, they
vanish. Thousands and millions, originally neither wiser npr bet
ter than you, neither less timid nor less embarrassed, have got
over thera all. Certainly, then, you raay achieve the same victory.
4. Multitudes allege, also, as a serious objection to the perform
ance of this duty, that they shall meet from their families nothing but
opposition, censure, and ridicule.
To the author of this objection 1 should answer, that it is usual
ly, if not always, founded in mistake. Children are by nature
prepared to reverence religion. The conscience of raan, before
it has been warped, and, overpowered, by passion, prejudice, and
sin, prompts him, of course, to regard this solemn and awful ob
ject, only with emotions of respect. So obvious is this truth, that
it has often been acknowledged by Infidels. Children, therefore,
present no obstruction to the performance of this duty.
Whatever may be true of other countries, it is certainly true in
this,) that the number of woraen is extreraely small, who, discour
age in any manner, which, may be styled direct, the ordinances of
religion. From thera, therefore, no hindrance will be presented
to this duty, unless in cases of a very extraordinary nature. The
difficulty, then, which is here alleged, is, in almost every case,
created solely by the raan himself.
' I would further ask this objector, have you made the experi
ment ? If not, where is your proof of its truth ? If you have,

SEK. CXLL] PRAYER TO FAMILIES. ]21
have you attempted to remove it ; and, like a wise and good man,
determined to govern your faraily, and subdue so unreasonable a
spirit ?
This evil is oftener feared than felt. It is doubtful whether the
man can be found, who, after a faithful trial, has been prevented
by it from the regular worship of God in his family.
There is another objection, which, though perhaps never alleg
ed in form, has had no small weight in particular cases. It is this :
The persons in question have long neglected it, and feel extreme
reluctance to exhibit to their families their inconsistency of char
acter. Concerning this "objection 1 shall only observe, that it lies
equally against all reformation ; and, if yielded to, would effectu
ally prevent every sinner from becoming a Christian.
Upon the whole, all these objections are either erroneous, or
nugatory ; either devised, or adopted, by a mind already willing
to neglect the duty ; and fastened upon as the best means, within
its reach, to quiet its own conscience, and to justify its conduct in
the sight of others.

Vol. ir. 16

SERMON CXLII.
THE ORDINARY MEANS OF GRACE.  THE USEFULNESS OF PRAYER
TO COMMUNITIES.  ITS EFFICACY IN PROCURING BLESSINGS. —
ENCOURAGEMENTS TO FRAYER.

Psalm Ixxiii. 28. — It is good for me to draw near unto God.
J.N the last discourse, I considered the Usefulness of Prayer to
Families. The next thing proposed for discussion was its Usefulr
ness to Communities.
It may be proper to remind my audience, that the usefulness of
prayer was originally mentioned as two-fold; consisting,
1 . In its immediate infiuence on the Suppliant ; and,
2. Its Efficacy in procuring Blessings.
Il may be proper further to observe, that, next to the Usefulness
of prayer, I proposed to examine the Encouragements to this duty.
These three subjects will be considered in the present discourse.
In the Text, the Psalmist declares, that it was good for him to
draw near to God. If it was good, that is, profitable, for the
Psalmist to perform this duly ; it must without a (jueslion be
equally profitable to every other individual, who prays with the
same spirit. There was nothing in the character of David, which
rendered prayer more beneficial to him, than it may be to others.
He prayed frequently, faithfully, and earnestly. All, who pray in
the same manner, will find the same benefits. Nor will this use
fulness be, in any degree, lessened hy the communion of multitudes
in this solemn service. On the contrary, it will be increased.
The power of sympathy cannot fail to enhance the fervour of
prayer, when offered up to God by numerous bodies of mankind.
Whatever advantages, then, result from prayer^ generally con
sidered, whether offered up in the closet, or in the family, all these
will result frora the prayer of Communities. Beside these, public
prayer is accompanied by several advantages, in a great measure
pecuUar to itself. Particularly,
1. Public Worship is in a prime degree constituted of Public
prayer. The benefits of public worship I have considered at large in a
former discourse. All these benefits are not, I confess, derived
solely from Public prayer. They are, however, so connected
with it, as, in a remoter sense, to be justly attributable to its prop
er influence. It seems scarcely probable, that without public
prayer, the other ordinances of public worship would be cele
brated at all ; or the Sabbath at all observed. If we did not feel
our dependence upon God for all good, and the absolute necessi-

SER. CXLU.] THE USEFULNESS, &c. 123
ty of deriving, and asking, it from him ; there would, apparently,
be no mbtives, of sufficient efficacy to preserve public worship in
the world. If public prayer were to cease; the Sabbath, it is to
be feared, would be forgotten, and the sanctuary deserted.
These things being admitted, it follows, that all the blessings,
above mentioned, are derived from public prayer; not, indeed, im
mediately ; but ultimately. On their importance 1 need not now
expatiate. 2. Public prayer, above all things, preserves alive a sense of Na
tional dependence on Gdd.
The prime mean of preserving in the mind of an individual a
sense of his own dependence on his Maker is, confessedly, prayer ;
as has been shown at large in a preceding discourse. On fami
lies, and on nations, its influence is the sarae. No human emotion
has a more advantageous influence on the mind than this. It af
fects men deeply in all stations and circumstances ; and affects
them all happily. It is a feeling, perfectly just ; and the only just
feeling respecting the subject. It is a feeling of high importance :
it is a feeling of the most useful tendency.
On Rulers its influence is that, and only that, which they need to
incline them to rule justly and in the fear of God. A ruler, who
feels his dependence on his Maker, will be just, of course ; because
he knows, that God is just, and demands exact justice of him ; be
cause he knows, that God is an eye-witness of all his conduct ; and
because he knows he must give an account of that coriduct, and be
rewarded according to its nature. If he does that, which is right ;
he is assured of acceptance : if not ; sin, he is equally assured,
will lie at his door. , '
With such a sense Of his dependence, a ruler will be merciful
also 3 because he knows, that God is merciful, that he loves those
who are merciful, and requires mercy of all men, and peculiarly of
rulers ; because he knows, that mercy dnd truth uphold the throne of
a king, and the office of every other ruler : and because he knows,
that, in the end, he himself will infinitely need mercy, that God has
pronounced the merciful, blessed, and promised that they shall ob
tain mercy, and has awfully declared, that he shall have judgment
without mercy, who sheweth no mercij.
With this sense of dependence, also, a ruler will be humble.
Iri the sight of God, every man, however high his station, howev
er extensive his power, is merely a worm of the dust, and crushed
before the moth. To a being so frail, so feeble, so dependent,
pride cannot belong. His own littleness cannot fail to stare
him in the face, vvhenever he remembers, that every thing, which
he has, or is, or will be, has been, and must be, solely derived from
God ; and for its continuance must depend solely on his pleasure.
It is impossible for a mind, fraught with these sentiments, not to
forget the haughtiness of power, and the splendpur pf station. At
the same time, a ruler thus dis osed will ever call to mind, that

1J4 THE USEFULNESS OF [SER. CXLU.
the poor in spirit, the meek, and the humble, are the only persons,
to whom good is promised in the Gospel. The haughtiness of
man, itis there declared, shall be brought low, and the pride.of all
human glory shall he stained. It is there declared, that every
proud man is an abomination to the Lord, and shall be stubble for
the final day.
It is scarcely necessary to observe, hovy important these attri
butes are to every ruler, or how beneficial they invariably prove to
subjects. With such a character, the ruler cannot fail to be equi
table in his laws and administrations, reasonable in his exaction
and manageraent of public property, clement in the distribution of
justice, conscientious in the perforraance of every duty, and uni
versally a minister of God for good to his people.
A corresponding infiuence, equally happy, will the same sense
of deperidence have on those who are ruled. The same general
conscientiousness will prevail in their minds ; a scrupulous obe
dience to all laws, and lawful authority; and a steady attach
ment to the good order and peace, secured by a Wise adminis
tration. Men, formed to sentiments and habits of this nature, are, almost
wholly, a different kind of-beings from those, to whom such senti
raents are unknown. The motives, by which these two classes of
men are governed, are totally diverse. Those of the former class
are swayed by the fear and love of God, a disposition to obey
him, the dictates of conscience, the hope of final approbation, and
the dread of final ruin. Those of the latter class are influenc
ed only by present, selfish considerations ; and universally in
quire how much they shall gain by submission to Government, or
how much they shall lose by revolt. The former obey rulers,
are just and kind to each other, and perform all the duties owed
to their fellow-men, from conscience and principle. The latter,
so far as they perform these duties at all, perform them from
convenience only. On the forraer class, full rehance may be
uniformly placed. To the latter, no confidence can safely at
tach, except when their duty and their selfishness coincide. The
obedience of the former is voluntary ; that of the latter, mercenary
and venal.
Between rulers and subjects, governed by this sense of depen
dence on their Maker, arises, of course, an universal confidence.
In a country, thus influenced, the government can therefore easily,
and will naturally, be mild and gentle. In every other, it must ul
timately be a' system of coercion, an administration of force. So
ciety in such a country, is established on sounder principles, is
formed with juster views, and assumes a nobler character. Itis
the society of reason, of friendship, of virtue, of piety. Every
thing in the understanding, the heart, and the life, is more accordr
ant with the commands of God, and therefore with truth and recti
tude. The bonds, which bind the society together, are stronger ;

SEB. CXLII.] PRAYER TO CO.MMUNITIES. 125
the trespasses against huraan happiness are fewer, and less atro
cious ; the punishments inflicted by the magistrate are milder, and
more rare ; and the safety, corafort, and prosperity, enjoyed, are
more absolute, uniform, and entire.
Of all these blessings. Prayer, both public and private, is in
such a sense the source, that without it they never existed in this
corrupt world, and never will exist. Nor will their extent ever
fail to be proportioned to the prevalence of this duty.
I have now finished the, observations, which I intended, con
cerning the Usefulness of prayer by its proper Infiuence on the Sup
pliant, The next subject, which demands our attention, accord
ing to the plan proposed, is its Efficacy in procuring blessings
from God.
Every considerate man will see infinite motives inviting him to
pray, when he discerns, that prayer will of course make him a
wiser and a better man, recommend hira to the approbation and
favour of God, and prepare hira to receive blessings from his
hands ; when he perceives, that in praying he has become obe
dient to a high and solemn command, and more attempered to the
spirit and character of heaven. These are the most estimable of
all blessings : and, as they are blessing^ of such import in them
selves, and extend throughout eternity, their value, it is plain, can
not be measured.
But to many minds, ihe hope of being actually answered, and di
rectly, blessed with good, of some extraneous kind, not inwrought in
thepersonal character, and distinct from personal improvement and
distant fruition, is usually a still more powerful persuasive to
prayer. Some persons would be moved by this consideration,
who would imperfectly feel the other, great and obvious as it ap
pears. It is also a consideration founded in truth and reality ;
and for both reasons, merits a place in this systera of discourses.
If I am not deceived, the following observations will place it in
a convincing light.
1 . From the infiuence, which prayer has naturally on the sup
pliant, there is no small probability, that God will grant blessings
in answer to the petitions of those, who faithfylly perform this duty.
From the observations, raade in a former discourse concerning
the influence, which prayer has on the suppliant, it is evident, that
by the faithful performance of this duty he is, in all respects,
made a fitter recipient of blessings, than he can be otherwise. No
rational doubt can be entertained, that God will bestow his bless
ings on such, as are thus fitted to receive them, rather than on such,
as are not. It is evidently proper, that he should regard with
compassion and kindness, and that he should communicate good
to, -those, who felt their dependence on hira; acknowledged his
sufficiency, and disposition, to supply their wants ; humbly be
sought his mercy ; realized their own undeserving .character; and
were grateful to him for every blessing, which they received ; when

1 OQ TIIE USEFULNESS OF [SER. CXLU
with equal propriety he would refuse the same blessings to men,
who felt no dependence but on themselves ; who were too indif
ferent, too lazy, or too proud, to ask ; who questioned his right to
require, and their own obligation to perform, this duty ; or who
were too ungrateful to acknowledge their own, indebtedness to him
for the mercies, which they received, or his goodness in bestowing
them. Were God to pursue any other course of administrations,
it is difficult to conceive how he could act as a moral governor,
and secure, without coercion, the obedience of his subjects.
2. The instances are numerous, in which blessings are actually
given in anszuer to prayer.
I am well aware of the objection, which lies against this doc
trine. Il may, I am sensible, be always said in reply, that we
know not whether the same blessings would not have descended, if
prayers had not been offered up for them. Without the aid of
Revelation, 1 acknowledge, this cannot be known with certainty :
since he, who gives blessings, is the only being, who originally
knows the reason, for which he gives them. Still, from the course
of providence merely, the prpbability is strong, that the blessings
in question are given, only in answer to prayer. In support of
this assertion I observe, that blessings have in many instances
been given, after fervent prayers have ascended to God, when none
but God could have contributed to their existence ; vvhen they were
utterly unattainable by any human efforts ; after all such efforts
had been made without success ; after all hope of obtaining them,
except by prayer, had vanished ; and when. Give us help, from
trouble, for vain is the help ofman, had become the only language,
seriously thought of by those who were concerned. Of such in
stances I could easily mention a considerable number. Many
more, there is every reason to believe, are remarked by every ob
serving, religious man. Many more still would, I doubt not, have
been remarked, if religious men were more observant, and prayer
were more continually and faithfully performed.
It will be said still, that even these blessings might have been
given, had they not been supj)licated. To this suggestion of pos
sibility the proper answer is,. " They might not." We knovf- tiiey
were not given without prayer ; and have not a shadow of reason
to conclude, that, if they had not been prayed for, they would
ever have been given. The suggestion, therefore, is useless to the
purpose for which it is made.
But the complete proof lies in this ; that certain blessings are not
given to men, who do not pray ; and those, blessings of the high
est iraportance. Such are Peace of conscience, Joy in the Holy
Ghost, the Hope, 'Vf\iich maketh not ashamed, increase of grace,
and Final perseverarice in piety. These are the best of all bless
ings : and these are never found by those, who do not pray*
They are also blessings, which none but God cap giye. As there-

a

SER. CXLU.] PRAYER TO COMMUNITIES. 127
fore, they are given to those only, who pray ; so they are plainly
given as an answer to prayer. _
At the same time, I am bound, as an inhabitant of New-Lnglancl,
solemnly to declare, that, were there no other instances to be
found in any other country, the blessings, communicated to this,
would furnish ample satisfaction concerning this subject to every
sober, much more, to every pious, man. Among these, the destruc
tion ofthe French armament under ihe Duke D^Anville, in the year
1746, ought to be reraerabered with gratitude, and admiration, by
every inhabitant of this Counfry. This fleet consisted of forty
ships of war ; was destined for the desfruction of New-England ;
was of sufficient force to render that destruction, in the ordinary
progress of things, certain ; sailed from Chebucto, in Nova-Scotia,
for this purpose ; and was entirely destroyed, ori the night follow
ing a general fast throughout New-England, by a terrible tempest.
Impious men, who regard not the work of the Lord, nor the ope
ration of his hands, and who for that reason are finally desfroyed,
may refuse to give God the glory of this most merciful interposi
tion. But our Ancestors had, and it is to be hoped their descend
ants ever will have, both piety and good sense, sufficient to ascribe
to Jehovah the greatness and the power, and the victory, and the
majesty; and to bless the Lord God of Israel for ever and ever.
3. The Scriptures put ihis subject out of doubt hy declaring. direct
ly, that blessings are given to mankind in answer to prayer.
To prevent any misapprehension concerning the views, now to
be exhibited of this subject, I observe, that I do not consider
prayer as meriting, in any case, the blessings, which are given to
the suppliant. All blessings are bestowed upon man by the un
merited mercy of God : as is unanswerably evident from the fact,
that men universally are sinners ; and deserve, of course, nothing
but punishment.
Nor do I intend, that the prayers of men change, at all, the views,
dispositions, or purposes of God. The Father cf lights, from whom
cometh down every good and perfect gift, is without variableness; or
shadow of turning. No suppliant, therefore, is encouraged to pray
by an*expectation, or a possibility, of producing the least change,
in the glorious Object of his prayers.
But I intend, that prayer is, iri this sense, the means of procur
ing blessings : viz. that without prayer the blessings ipould never be
obtained. In the immutable counsels of God it is established, that there shall
be an inseparable connexion between humble, faithful prayer, and
the blessings, needed by the supphant. Prayer is, therefore, as re
gular, nay, more regular, a cause of blessings, .than ploughing and
sowing, rain and sunshine, are of the harvest.
In support of this position, I shall now allege several passages
of Scripture, sufficient, in my view, to estabhsh the doctrine be
yond reasonable debate. '*

128 THE USEFULNESS OF [SER. CXLII.
The only condition, upon which mankind receive any bless
ings, is given us by our Saviour in that remarkable passage : Ask,
and ye shall receive; Seek, and ye shall find ; Knock, and it shall
he opened to you. For, every one that asketh receiveth ; and he
that seeketh findeth ; and to him that knocketh it shall be opened.
As asking is here made the condition of receiving; il is plain, that,
if we perform not this condition; we are assured, that we shall not
receive. . Again. Verily, verily, I say unto you, that whatsoever ye shall
ask the Father in-my narrie, he will give it you. John xvi. 23.
Here the promise is unlimited, as to the good, which is asked ;
and absolute, as to the certainty of receiving it. More cannot be
expressed, nor desired. Again. Whatsoever we ask, we receive
of him. 1 John iii. 22. -Quotations of this nature need not be
multiplied. As proof, that prayer is not offered up in vain, I allege Isaiah
xlv. 19. / said not to the seed of Jacob, Seek ye me in vain. In this
passage, God declares, that it was no part of his declarations to
Israel, that they sought him, or prayed to him, in vain. Of conse
quence, it was no part of his counsels with respect to that people.
But the counsels of God towards his people, in the different ages of
the world, are in substance the same. It is now as true, as it was
when this prophecy was uttered, that they never seek, that they
never pray, in vain.
The prevailing power of prayer is directly, as well as strongly,
asserted by St. James. The effectual frrv ent prayer of a righteous
man, availeth much.
Is any sick, says the same apostle, let him call for the Elders of
the Church ; and lei them pray over M'm. And the prayer of faith
shall save the sick ; and the Lord shall raise him up. If he liave
committed sins, they shall be forgiven him.
To illustralfe all these declarations, Si. James adduces the exam
ple of Elijah ; who, although a frail man, like others, grayed ear
nestly, thai it might not rain, arid it rained not on the earth by the
space of three years and six .months. And he prayed again; and
the heaven gave rain, and the earth brought forth her fruit. These
great effects, it is to be remembered, were consequences of the
sprayers of a single man.
After the glorious predictipn, communicated to Ezekiel con
cerning the return of the Jews to their own land in the latter days ;
a prediction delivered in absolute terms by God himself; the
same great Being declares. Yet for all this will I be inquired of,
that is, prayed to, by the house of Israel, to do it for them. Ab
solute as the promises of these vast blessings were, still the
blessings were to be given, only in answer to the prayers of the
recipients. Among the divine promises concerning the Millennial happi
ness, this is a remarkable one. My house shall be called, a house of

SER.CXL1I.] PRAYER TO COMMUNITIES. J 29
prayer for all people. From this great fact will arise, inseparably,
the happiness itself. Without such an universal spirit of prayer,
as is here predicted, the peculiar blessings of that singular period
would never exist : for then, as in all preceding periods, the only
ordinance of God concerning this subject will be. Ask and ye
shall receive.
From all these passages it is, I think, unanswerably evident, that
prayer is entirely efficacious to procure blessings frora God.
It ought here to be further observed, that we are not to expect
any thing in answer to our prayers, which is not agreeable to the
will of God. Nor ought we to wish any thing, which is not of this
nature, to be given to us : for nothing else will prove a blessing.
Whatever is right, and proper to be done, is a part of the divine
will. Nor ought we to expect the very same kinds, or measures, oi
good, for which we pray. Often, these would not be good for us :
- or if good for us at all, they would not be so at the times, and in the
manner, in which we ask for them. Good will always be given
in answer to our prayers ; but it will be real good ; such as God
sees to be good ; and not such as we erroneously may imagine
to be of this nature.
REMARKS.
1. All persons have abundant encouragement to pray to God,
This was originally proposed as a distinct head of discourse.
I have chosen to introduce it in this form, because it grows so
naturally out of the two preceding heads ; and because it lias, of
necessity,beenanticipatedintheconsiderationofthem. The useful
ness of prayer by its own proper influence, and by its efficacy in pro-
Curing blessings from God, are prime Encouragements to the per
formance of this duty.
The certain prospect of becoming better, wiser, more lovely
in the sight of God, and more filled to receive blessings from his
hands, and of actually gaining the blessings by known, limited,
and easy efforts, is a combination of the highest and npblgst
motives, which can influence a rational being. To every sup
pliant these motives are continually presented. They are pre
sented by God himself : they are established by his undeceiving
declarations :, they are obvious to our own reason : they are,
therefore, real : and ought plainly to have their full influence on
every reasoning mind. The good in view is .the greatest gOod.
Nay, there is no other real good, It is good, in certain reversion
for every suppliant.
In support of this scherae, may be alleged, as full evidence, the
numerous examples, in which these great consequences of prayer
have actually existed ; exaraples, faithfully recorded in the Scrip
tures for our encourag-ement in this duty.
Vol, IV. 17

1 30 THE USEFULNESS OF [SER. CXLH.
Abimelech received an entire deliverance from the distresses,
in which his family were involved, as an answer to the prayer of
Abraham. As an answer to the prayers of Abraham also, God assured him,
that, if ten righteous men should be found in the cities of the plain,
he would spare those cities ; and not consign them to the punish
ment, which their sins had so eminently deserved.
In answer to the prayer of Job, God forgave the sin and folly
of his three friends, in not speaking of him the thing which was
right. At the prayer of Moses, the Israelites were not only deliver
ed frora many other evils, but preserved, also, from utter ex
tinction. At the prayer of Gideon, the dew fell on the ground, and not on
the fleece ; and again on the fleece, and not on the ground ; that
he might know the will of Gpd ; and be satisfied, that he acted un
der a divine commission.
At the prayer of Samuel, the Lord thundered on the army of the
Philistines, and wrought a great salvation for Israel.
At the prayer of Hezekiah, his life was lengthened fifteen years.
In answer to the prayer of Daniel, Gabriel was sent from the
highest heavens, to explain the wonderful and distressing vision,
disclosed to hira concerning future times.
As an answer to the prayers of Cornelius, an Angel was sent to
direct him to send for Peter, who should teach him words, whereby
he, and alLhis house, should be saved.
The Apostles lived on prayer ; and received, continually, many
great, and wonderful blessings, as immediate answers to their
prayers. To these and other examples of the same nature, recorded in
the Scriptures, -^ay be added the comraands, parables, and
promises, which every where enjoin, explain, and enforce, this
great duty.
To all these things may, also, be added the perfect example of
the Lord Jesus Christ; who in the days of his flesh offered up
prayers and supplications, with strong, crying and tears, unto Him
that was able to save him from death; and was heard in that he
feared : or, as the Greek may well be rendered, on account of his
piety. This example unites all motives. It is a perfect pattern
to us ; as being perfectly conformed to the will of God. It is a
clear proof, that no being in a dependent state, however excellent,
is exempted from this duty, or frora the universal law of God's
providence, which connects blessings only with prayer. , If God
would have blessed any being without prayer ; he certainly would
have blessed Christ. As certainly, Christ, had such been the
fact, would not have prayed, since his prayers, in that case, would
have been a vain and useless service. The will of his Father he
certainly knew ; and prayed, only because it was agreeable to his

SER. CXLII.] PRAYER TO COMMUNITIES. 131
will. Accordingly, his prayers were heard, and always heard.
This example, also, has the entire force of a command ; and is in
vested with divine authority. If, then, we obey and follow him in
this great duty ; we shall do that, which is right in the sight of
God, as he did ; shall be accepted for his sake, as he was accept
ed ; and shall be rewarded and blessed as he was.
In these things, thus combined, there is plainly all possible en
couragement to pray, and to continue steadfast in prayer. The
Father of all mercies regards us in this institution as his children ;
prepares us by this duty most happily to realize his character as
the Giver of every good and perfect gift ; and fits us in the best
manner also to receive his blessings, when they are bestowed. He
forms us to the spirit and conduct of children ; and is Himself
ready to give good things of all kinds to us, when we thus ask him.
Jn our petitions^ we learn the nature and value of his blessings ;
our own absolute need of them ; and his unspeakable goodness in
furnishing them for our enjoyraent. We learn to depend on him ;
to trust in him ; and to exercise towards him unceasing love, rev
erence, gratitude, and praise. At the same time, we are assured,
that we shall never ask in vain.
2. From these considerations I urge, anew, the folly, and sin, of
those, who neglect prayer.
Prayer is the avenue to all good, temporal and eternal ; and lo
us the only avenue. He who will not pray, therefore, shuts up
the only passage, which has been opened for him by God to the
attainment of happiness. It may be alleged here, but it will be
alleged to no purpose, that multitudes, who do not pray, are as
prosperous as those, who do. An ox is pampered, but it is only
for the slaughter. The enjoyments of this life are never bless
ings to him, that does not pray. If they are merely means of
luxury, hardness of heart, and grossness of life, he, who enjoys
them, will only treasure up wrath against the day of wrath. On
the part of God, indeed, they are always kindly given ; but on
the part of the recipient, they are regularly abused by being made
incentives to sin. They are, therefore, curses to him by his
own perversion ; and are styled blessings, only by an abuse of
language. Without prayer there is no virtue ; no piety ; no obedience to
God. The commencement of piety in Saul of Tarsus, was thus
announced by the Holy Ghost : Behold he prayeth. But without
piety there is no blessing reserved for man. He may, indeed, be
rich, and great, and luxurious ; may be clothed in purple and fine
linen; and may fare sumptuously every day. Such was the condi
tion ofthe rich man in the parable. But at the end of a short life,
he lifted up his eyes in hell, being in torment ; and found, that he
had received all his good tMngs in this life.
What excuse, then, can be devised for the neglect of prayer ? Is
it a hard service ? Be it so. Is not the reward sufficiently great

132 THE USEFULNESS OF [SER. CXLU.
to retribute the toil ? Good in hand, of every kjnd whieh is real
and desirable, and good to come inestimable and endless, are cer
tainly deserving of any labour, or suffering, which men can under
go. However severe may bp the labour of performing the duty,
the compensation is certainly ample and complete.
.. But is it more severe than the daily toil of laborious men ? This
you yourselves see cheerfully undergone, merely for the common
gains of avarice, by milhons, who do not, and cannot know, that
those gains will be good at all. To every sincere suppliant all
things work together for good. How vast the difference in these
rewards !
Is it harder than profane swearing and cursing ? In them, as in
prayer, all the labour which exists, exists only in the utterance of
.words : and multitudes in these evil practises expend much more
. time, and breath, than is demanded in prayer. All these, also,
labour m vain, and spend their strength for nought. Nay, what is
infinitely worse, they labour only to be poor, and wretched, and
miserable. But is it hard at all ? Is it a hard condition, for the attainment of
all good; to ask it ; and, above all things, to ask it of the infinitely
blessed and bountiful God ?
It has been, and undoubtedly will be again, objected by multi
tudes, some of them probably in this audience, that they cannot
pray. Let me ask those, who make this objection, have you tried ?
tried, I mean, in earnest ? You will be obhged to answer in the
negative. You have never seriously atterapted to perform this du
ty. Whence then do you know, that you cannot pray ? How do
you know, that God will not willingly do for you whatever you find
it impossible, or difficult, to do for yourselves ? He is infinitely
willing to give, in answer to your prayers. Whence have you
learned, that he is not equally willing lo befriend you in your at
tempts, to pray ?
The truth is, you do not choose lo make such attempts. You
have wants endlessly nuraerous, and incalculably important.
They might be supplied : but you will not ask God to supply
them. You have souls of infinite value. They might be saved :
but you will not ask God to save thera. You are sinners, and
exposed to perdition. From these tremendous evils you might
be delivered : but will not ask God lo deliver you* You are
made carididates for Heaven; and raight be received into that
glorious world of everlasting joy. Rather than pray, you choose
to perish.
All blessings are opened for your enjoyraent. The condition
on which yoii may obtain them all, is io ask. No sacrifice, ex
pense, or loss, is deraanded of you. None will be incurred. On
the contrary, praying is in itself unspeakable gain, and solid
pleasure ; higher, more rational, more unmingled pleasure, than
you ever found, or ever will find, in sin. The condition, there-

SER. CXLU.] PRAYER TO CO.MMUNITIES. I33
fore, is a gainful condition of a reward without bounds, and with
out end. What, then, is your conduct, but supreme and unmingled
folly? Fools, saith Solomon, despise wisdom and instruction, and hate
knowkdgei This wisdom, of supreme import, has been .taught
to you a thousand times. Hitherto you have despised and hated
it. The evil of neglecting prayer has been often urged on you ;
but hitherto it has been urged in vain. Hitherto you have de
ceived yourselves with the folly of believing, that God will bless
you, while you refuse to pray to him : in oth.er words, that he will
bless you, in direct contradiction to his own express declarations.
What specimen of folly can be greater ! That you should be
thus deceived, with your present character, is not strange : since
the Scriptures inform us, that it is the nature of folly to be deceit
ful. That you should think yourselves right in these views, and
in the conduct which grows out of them, is as little strange : for,
persons of this character, according to the same divine testimony,
usually think themselves right. But let me remind you from
the same sacred book, that Fools die for want of wisdom. In
your present course, you are in the road to death. For want of
wisdom, only, do you continue in it a single day. Should the
same folly be prolonged : the period is not distant, when you will
die for ever.

SERMON CXLIII.

THE ORDINARY MEANS OF GRACE.  THE OBJECTIONS TO PRAYER
, CONSIDERED.

Job xxi. 15. — What is ihe Almighty, that we should serve him ; and what profit shall
we have, if we pray unto liim ?
\ YiE five first subjects, originally proposed as themes of dis
course concerning the duty of prayer, have been examined at
length in the four preceding Serraons. The sixth, viz. Objections
against this duty, will now occupy our attention.
In the Text, a general objection is made against all obedience
to God ; and is professedly founded on his character. What is the
Almighty, that we should serve him ? There is nothing in the char
acter of God, nor in our relation f o him, which requires our obedi
ence to his will. We are neither obliged by any duty, nor drawn
by any interest, to his service. This impious sentiment is exhibited
in the context as the sentiment of abandoned men only ; and is
plainly of a nature too impious to be uttered by any other. The
following one, proceeding from the same mouth also, is with per
fect propriety exhibited to us as resulting from the same spirit.
Yet there are multitudes, who are far from deserving the character
of profligacy, who yet say concerning God, What profit shall we
have, if we pray to him? This objection, it will be observed, is an
universal one. What profit shall we have ? ihatis, we shall not be
profited at all, either in our minds, or in our circumstances. We
shall not be profited by the proper influence of prayer on our
selves, nor by its efficacy in, procuring blessings from God. All
objections against prayer may be justly regarded as being summed
up in this single question.
It cannot, however, be expected, that on this occasion every
objection, which an irreligious mind can devise against this duty,
will be taken up, and refuted. Several such objections have been
anticipated in the preceding discourses. Of such as remain, I shall
examine those only, which may be supposed to have some real
weight in the mind of a sober man. These, so far as I recollect
them, respect the
Predetermination,
Immutability,
Knowledge, and.
Wisdom, of God; and, '
The supposed Vanity, and Presumption, of prayer.

SER. CXLin.] THE OBJECTIONS, Sic. 134
I shall consider them in their order.
The two first of these subjects are commonly united in the
scheme of the objector: and may, therefore, with propriety, be here
considered together. If God be a changeable being ; although he
may have predetermined all things, yet he may be supposed to
alter his plans in consequence of requests, presented to him by his
Intelligent creatures; and may, therefore, be addressed as a
changeable being. On the other hand, if God be immutable, and
yet have formed no system of things in his own mind ; he may,
perhaps, constitute his designs, from time to tirae, wilh some degree
of conformity to their supplications.
The first objection, which I shall mention, and which is de
rived from these sources, is usually stated in terms like the fol
lowing.) " Prayer is fruitless, orin the language of the Text, unprofitable,
because all things are determined from everlasting by an immuta
ble God, and will, therefore, take, place according to his« deter
mination. Hence our prayers, making no alteration in any thing,
must be an idle, perhaps an impious, service : idle, because they
can effect nothing ; impious, because they are expressions of our
desires for blessings, which God has not chosen to give. If God
has determined to give us these blessings ; we shall receive them
without prayer. If he has determined not to give them, we
shallnot receive them, however fervently we may pray. So far,
then, as we pray for things, which God has determined to give,
our prayers are useless. So far as we pray for those, which he
has determined not to give, our prayers are directly opposed to
his pleasure."
I have endeavoured to state this objection at full length, because
I wish to present it with all the force, which it has, or can have, in
the mind of the objector. To the several things, contained in it,
I answer, .
1 . There cannot possibly he any impiety in prayer, offered up in the
manner stated in these discourses.
The original definition, which I gave of prayer, and with which all
the subsequent accounts of it have accorded, is that of the West
minster Assembly of Divines : That prayer is an offering up ofour
desires to God for things agreeable to his will. To desire that, and
that only, which is agreeable to the will of God, cannot be impious.
Evangelical prayer supposes in its very nature, that we ask either
for those things for which the Scriptures have expressly permitted
us to pray ; or for those which we professedly submit to his will in
our petitions. In this conduct, impiety cannot exist. On the con
trary, no human being was ever the subject of piety, who did not
pursue this conduct.
The objection is now reduced to a single. article ; viz. Thefruit-
lessness of prayer; or its inefficacy to change the purposes of God,
and therefore to procure blessings. To this I answer,

136 THE OBJECTIONS TO [SER. CXLUI.
2. This objection lies, with exactly the same force, against every
other human effort, as against prayer.
If the predetermination and irarautability of God render it im
proper for men to pray, because their prayers cannot change his
purposes ; then the same things must render it equally improper
for men to plough, sow, reap, or raake any other effort for any
end whatever. All these, without the divine blessing, will be in
vain ; and can no raore change the purpose of God, than prayer.
With just the sarae propriety and force, may the farmer say, " It
is in vain for me to plough, or sow, or reap : since, if God has
determined to give me a crop, I shall have it without either of these
efforts. On the contrary, if he has determined not to give me a
crop ; I shall not have it, however faithfully I may labour. My
ploughing, sowing, and reaping, therefore, must be all idle, be
cause they will all be fruidess."
In the same manner may the Student say, " If God has deter
mined _.that I should possess learning, I shall possess it without
study : but if he has determined that 1 shall not possess learning,
I shall not acquire it, although I study vvith ever so much dili
gence." In j.he same manner, may every man say concerning his exer
tions. This reasoning, were we governed by it, vvould plainly put an
end to all human exertions at once ; and we should neither plough,
nor build, nor collect food, or fuel ; nor teach, nor study, nor
make any other attempt to promote the good, either of ourselves
or others. Conclusions, so evidentiy false as these, and so fraught
wilh necessary mischief, cannot flow from sound principles. Safe
ly, therefore, may we pronounce the proofs, by which they are
professedly established, to be hollow and deceitful.
3. There is a radical, and gross, error in this objection ; viz.
that God has predetermined the end, and not ihe means.
This opinion is equally contradictory to the Scriptures, and to
common sense. St, Paul, a little before his shipwreck, was in
formed by an Angel, that God had given him all them, that sailed
with hirrp. Yet afterwards, when the shipmen were about to fiee
out of the ship ; when they had let down the boat into ihe sea ; Paul
said to the centurion, and the soldiers, except these abide in the ship
ye cannot he saved. Acts xxvii. 22, 30, 31. The end here deter
mined, was the preservation of the ship's company. The means,
indispensable to this end, were the continuance of the seamen in
the ship, and their exertions to bring il to land. These were
predetermined equally with the end ; and vvere absolutely; neces
sary to its existence. Equally necessary are ploughing and sowing,
rain and sunshine, to the existence of a crop ; studying, to the
acquisition of knowledge ; and all other efforts of men, to the pur
poses, which they actually accomplish. All these are equally

SER. CXLIII.] PRVYER CONSIDERED. ] 37
predetermined with the ends accomplished ; and equally parts ol
the divine system.
Another error is involved, also, in the same objection ; viz.
that God bestows blessings upon mankind, which are not given in
answer to prayer. Of such a determination there is not, and there
cannot, be any evidence. The Scriptures decisively teach us,
that the only condition of r«cewmg is a^^in^. Prayer, therefore,
as means to the end, that is, the reception of blessings, is itself a
part, and an inseparable part, of the predetermined plan of God.
When any man considers how useful prayer is lo form us into a
fitness for the reception of blessings ; he will easily discern pne
great and solid reason of this divine constitution of things.
There is no moral subject, concerning which mankind appear
to have fallen into more, and greater, errors, than concerning this.
The character of God, with respect to both these subjects, is un
doubtedly far removed, in many particulars, above our compre
hension. In several others, it seems to be capable of a satisfac
tory illustration to a sober mind, not unwilling to be satisfied.
Nothing is more certain, than that, if God ever was, is, or will
be, the subject of any determinations, he must have formed them
from eternity. In him there is no variableness, neither shadow of
turning. Of course, he can never be the subject of any new de
terminations. He can have no new ideas, thoughts, or views.
All his works were known to him from the beginning. This is cer
tain even to -Reason ; for all his works were contrived by him,
and therefore were unquestionably known. Hence, no being,
and no event, can be any thing, but what he contrived, and knew.
As he is perfecdy the sarae ; as the being, and the event, in each
case is, also, invariably the same, as when originally contem
plated by him ; whatever choice, or preference, he originally ex
perienced, must for ever be his invariable choice, or preference.
If, therefore, he did not originally determine, choose, or prefer,
he certainly never will.
Further; The existence of God is one unvarying present exist
ence ; and his duration an eternal Now, without past, or future ;
nearer in its nature, to one indivisible moment ofour existence, than
to any thing else, which we experience, or know. He literally
inhabits eternity, or fills it all at once ; just as he fills iraraensity
at once, and not, successively, its several parts. When, there
fore, we say, that God predetermined all things, it is .as true, in
the_ metaphysical sense, that he determines them after, as before,
their existence. In strict truth, therfe is no pi'oper comparison
between our successive being, and the unchanging existence of
God. One thing only is present to us at any present time. Every
thing, and every time, is absolutely present to God. His crea-
ation and providence, together with all their beings and events
are always before his view, as a picture containing many images
is present before ours.
Vol, IV, 18

138 THE OBJECTIONS TO [SER. CXLIU.
Every part of God's predetermination is founded on exactly the
same reason with those, on which the same determination would
be founded, if all beings and events had already existed ; and
God, in the possession of the same omniscience, should then survey
them with a perfect discernment of their natures and relations, form
his own determinations concerning them, and pronounce, with re
spect to every one, his unerring judgment. Of course, his pre
determinations are exactly the same with such determinations; as
would exist in his mind, after every thing had taken place ; and
are all exactly just, and right ; such as perfect wisdom and good
ness, understanding them entirely, would dictate, and approve.
Nor is: the immutability of God at all more liable to objections.
God from everlasting was exactly what all beings ought, to wish
him to be; possessed of every excellence in an infinite de
gree, and the subject of no imperfection either natural or moral.
He knows, and ever knew, all things, both actual and possible.
He can do all things ; and is infinitely disposed to do every thing,
and that only, which is absolutely right and good. Consequently
there is nothing, there never has been, ther^ never will be, any
thing, which, considered merely as a work of God, is not exactly
right. In that vast kingdom, which fills immensity and eternity,
there will never exist, a single being, or event, which perfect wis
dom and goodness could wish not to have existed.
Who can rationally desire a change in such a character as this ?
What would the change be ? A change from perfection to imper
fection ; from knowledge to ignorance ; from truth to falsehood;
from justice to injustice ; from kindness to cruelty ; from univer
sal excellence to universal turpitude. Perfection can be changed
into nothing but imperfection. The immutability of God is indis
pensable to the glory of his character ; and is itself a part of his
perfection: for no mutable being can be perfect in the same
sense with one who is immutable. Equally is it the corner-stone,
on which the universe rests. Were this support taken away, the
immense fabric would tumble into ruin. To his creatures there
would be neither safety, nor hope : but immensity, and eternity,
would be filled with suspense, terror, and anguish.
Particularly, there would not, in this case, be the least founda
tion for encouragement in prayer. If all the determinations of
God were not settled in heaven ; who could divine what new de
cisions would exist ? what new laws ? what new systems of admin-
isfration ? Prayer,'commahded to-day, might be forbidden to-mor
row. Prayer, acceptable to him to-day, might be hateful to him
to-morrow. The things, for which we now ask with certain as*
surance of being heard, might speedily be denied. He, who at
one season did his duty, might, at another, by the very same con-
dufct, be only exposed to punishment. Nothing in this case; could
be known by creatures to be permanently agreeable to his will,
and finally secure of a reward. The government of the universe

SER. CXLIU.] PRAYER CONSIDERllD. 139
would be a government of fickleness and caprice ; and conse
quently more or less, and no finite being can conjecture how far, a
government of oppression and cruelty. Think what would be the
exertions and effects of Infimte knowledge and power, wielding
the scepfre of the universe under the control of so dangerous a
disposition. For aught that can be foreseen, the time might
speedily, as well as easily, arrive, when under such a dominion,
this vast empire might, in a moment of change, be reducisd to a
desert of ravage and ruin.
As things are actually ordered by God, every part of the sys
tem is established on immoveable foundations. Every Intelligent
creature knows, therefore, or may know, on what he is absolutely
to depend. If he is obedient, his obedience will always be ac
ceptable to his Maker. The law, once established, will nevet be
changed. Sooner shall Heaven and Earth pass away, than one jot,
or time, of it shall pass, until all he fulfilled. Every declaration
of God is true: every promise will be exactly accomphshed.
Whatever sins, or backslidings, the children of God raay have com
mitted; his promise assures them of everlasting hfe. Whatever
gross guilt, or impious rebellion, a Christian may have been the
subject of, if they do not involve the sin against the Holy Ghost ;
still, if he exercises repentance towards God, and faith towards
our Lord Jesus Christ, he will be received in the end.
Of this unchangeable system; one great and glorious part is,
that every humble, faithful prayer, shall be certainly heard, accept
ed, and answered. Not one ever was, or will be, offered up in
vain. This scheme of things contains every possible encourage
ment to pray ; and displays the absolute necessity, as well as the
superior usefuli;iess and efficacy, of prayer. Any other scheme
would exceedingly lessen, or entirely destroy, both the encourage
ment, and the usefulness, of prayer.
So far, then, are the predetermination and immutabihty of God
from preventing and discouraging prayer, that they hold out infi
nitely more and greater inducements to this duty, than' can be fur
nished in any other manner.
I have dwelt the longer, and the more particularly, upon this ob
jection, because I consider it as the fundamental one ; and because
I believe it to be, in some minds, regarded as possessing real
weight, and attended by real difficulties.
2. It is also objected, that it is useless; and irhpertinent, to declare
our wants to an omniscient Being, because he knows ihem already.
That God knows all our wants, that he knows them more per
fectly than ourselves, and that he thus knew them from eternity,
will, it is presumed, be universally admitted here. This kndw-
ledge must be attributed to God by every man, who beheves the
Scriptures, or considers him as the Author of all things. ' To give
him, therefore, any information concerning ourselves. With a sup
position that he needs thus to be informed, can never be the in-
/
/

140 THE OBJECTIONS TO [SER. CXLIU.
tention of a Christian suppliant ; nor any part of a Christian
prayer. The true end of reciting orir wants before Gpd i,s, doubtless, far
distant from any thing that is even glanced at in the objection.
Unquestionably it is the same end with that, which we propose in
confessing our sins ; viz. the production of proper views in our
own minds. Il is tp awaken in ourselves a strong sense of our
feebleness, our guilt, our dependence on God for all "good, and our
indebtedness to him for every blessing which we receive. By
such views, deeply impressed, we are more happily prepared for
the reception of blessings, than we otherwise can be. We are
rendered humble ; submissive ; affected with the greatness of our
necessities, the importance of those supplies, which we ask, and
the glory of that goodness, by which such wants of such beings
are supplied. This stale of mind is the happiest of all disposi
tions for the reception of mercies ; and is inwrought effectually in
us, only by prayer. Unless man, therefore, has an interest in not
acquiring this disposition, the objection is groundless.
3. It is further objected, that, as God is infinitely wise dnd good,
whether we consider him as having predetermined all things, or not,
his wisdom and goodness will prompt him to give us whatever is pro
per to be given, and to withhold whatever is not, equally with,
and zuithout, our prayers. Our ' prayers, therefore, must at .the
best be useless. "We cannot," sayS; the objector, "prevent,
change, or influence, the dictates of Infinite wisdpm and goodness
by our prayers. If we could ; it would be wrong, and undesira:-
ble ; and ought plainly neither to be done, nor wished."
All this is readily admitted : and, were the design, or the nature,
of prayer such, as is here supposed, the impropriety of praying
would, I presume, be also admitted. Certainly, il could ne-ver be
a propdr design, in any creature, to attempt a change in the dic
tates of Infinite wisdom and goodness.
But it may be very proper for infinite wisdom to bestow op a
humble suppliant that, which il vvould very properly withhold from
him, who refuses lo pray. The question is not, here, concerning
what infinite wisdom will, or vvill not, give ; but concerning the
persons, to whom, it will give. Infinite wisdom may bestow all its
favours on those, who are willing to ask for them ; arid not on
those; who are unwilling : on those, who feel their dependence up
on itself ; not on those, who say in their conduct. What is the At..
mighty, that we should serv.e him? and what profit shall we have, if
we pray unto Mm ? on those vvho cheerfully, and implicitly, subject
themselves to its dictates ; not on those, who speculate ingenious
ly cpncerning them.
Finally; Infinite wisdom may with propriety communicate its
blessings to those, who by such means, as are in their power, be
come prepared to receive thera with a spirit of gratitude, reverence,
and obedience ; and may with eqi^al propriety withhold them, at

SER. CXLUI.] PRAYER CONSIDERED. 141
the sarae time, from such as are too proud, loo indolent, too indif
ferent, or too worldly-minded, lo regard them with serious attention,
or to receive thera with a grateful or reverential spirit. Until all
this can be disproved, the objection will stand for nothing. But
this can never be disproved. Reason declares i I all as her. own
decision ; and Revelation places it beyond a cavil, or a doubt. In
the Scriptures we are taught expressly, that such is the real sys.tem
of Infinite wisdora and goodness ; and that blessings actually de
scend only as answers lo prayer.
4. Itis further objected, that to suppose our prayers sufficiently ef
ficacious to procure blessings for ourselves, and especially for others,
indicates vanity and presumption.
If we thought our prayers sufficiently meritorious, in the sight
of God, to deserve such blessings, as are bestowed either on our
selves, or on others ; there would be some ground for this objec
tion. But when we pray, as an act of obedience to his will, it is
obviously unfounded. There can be neither presumption, nor
vanity, in beheving that God is pleased with obedience, and that
he will bless those who obey. God has commanded all , men to
pray to him. There-is no presumption in believing this precept.
He has declared, that faithful prayer is pleasing lo him. There is
no presuraption in beheving his declaration. He has promised to
bless thpse whp thus, pray. Without presumption we may rely on
his promise.
He has commanded us to pray for all men ; and has promised to
answer such prayers, when faithfully presented. In the Scriptures
he has recorded numerous instances, in which he has actually an
swered such prayers by giving blessings lo those, for whora they
were asked. To obey this coramand, to confide in this promise,
and to receive this testimony, is neither vain, por presumptuous.
The contrary conduct is chargeable vvith this criminality : for the
objector supposes, that Gpd will give hira blessings in a way di
recdy opposed to that, in vvhich alone hei has encouraged men to
expect them.
But further ; does not God make one man the instrument of
blessings to another ; to many; to thousands ; to'millions; and
that in an iraraense variety of ways? How does it appear, that
theheart, the desires, the supplications, of a good man may not
be the means of such blessings' as truly, as properly, andas often,
as his voice, or his hands ? All these blessings come from God.
Will not he, who seeth not ashman seeth, but looketh on the heart, as
willingly regard theyii-tuous efforts, of which he is there a witness,
as those of the hands, or the tongue ? How few blessings do we
enjoy, in which others have not been more or less instruinental 1
For oiir daily foodand raiment, nay, for our very being, we are
indebted to those, who have lived in every age of time. In the
same manner we are now reaping the benefits, flowing from the
prayers of good men in all past ages. The salvation of every

142 THE OBJECTIONS TO [SER. CXLIU.
Christian is a direct answer to the prayer of Christ. John xvii.
21,22. These are all the material objections, usually made against
prayer, as a duty of man : I mean, all which are customarily ex
hibited, as material, by the objectors themselves. If the obser
vations, which have here been made in answer to them, have the
same weight in the minds of others, as in my own ; it will be seen,
that they nave no solid basis. Notwithstanding the speciousness
vvhich in the eyes of sorae individuals they have seemed to wear,
the encouragements to this duty, mentioned in these discourses,
stand altogether unassailed, and possessed of their whole strength.
The objectors have conceived erroneously both of the nature,
and design, of prayer: and misapprehended the proper influence
of the several things, from which they derive their supposed
difficulties. Let every one of my audience, then, go fearlessly, and constant
ly, to the duty of prayer ; and be perfectly assured, that if he
prays faithfully, he will not pray in vain. Let him remember, that
prayer is a duty, instituted by God ; that he cannot but honour his
own institution ; and that he cannot but be pleased with those, by
whom it is obeyed. - To pray is to obey God ; to please him ; to
honour him. Those, who honour him, he will honour ; while those,
who despise him, shall he lightly esteemed. He has set before you
every motive to induce you to perform this duty ; comraands ; ex
amples, particularly that -of Christ ; proraises ; instances of the
actual and wonderful efficacy of prayer ; and the clearest testi
monies of his own approbation. At the same time, while he has
taught you, that no blessing is given but in answer to prayer, he
has assured you also, that all good, temporal and eternal, descends
as its proper answer from Heaven. Nothing has he left untried to
persuade you to this duty.
With his good pleasure, all your own interests conspire in urg
ing you to pray. Prayer will make you daily better, wiser, and
lovelier in his sight, by cherishing in you those views and emo
tions, which constitute the character of a good man. It will sooth
every tumult of your bosoras ; allay your fears ; comfort your
sorrows ; invigorate your hopes ; give you peace in hand, and
anticipate glory to coriie. It will restrain you from sin; strength
en you against temptation ; recall you from wandering ; give life
and serenity to your consciences ; furnish you with clearer views
concerning your duty ; alarm you concerning your danger ; and
inspire you with ardour, confidence, and delight, in the Christian
course. In prayer, God will meet you, and commune with you face to
face, as a man with his friend. He will lift upon you the light of
his reconciled countenance ; w'Al put joy and gladness in your hearts ;
and will awaken in you the spirit of thanksgiving and the voice of
melody. When you pass through the waters he will be with you ;

SER. CXLUI.] PRAYER CONSIDERED. I43
and through the rivers, they shall not overflow you; when you walk
through the fire, you shall not be burned, neither shall the flame kin
dle on you : for he is the Lord, your God, the Holy One of Israel,
your Saviour. In an acceptable time he will hear you, and in a day
of salvation will he help you. The mountains will, indeed, depart,
and the hills be removed : hut, if you seek him faithfully, his kind
ness shall not departfrom you, nor his covenant of peace be remov
ed. Seek, then, the Lord, while he maybe found: Call ye uppn
him, while he is near. ' When you call, he will answer ; and when
you cry unto him, he will say. Here lam.

SERMON CXLIV.
THE ORDINARY MEANS OF GRACE.  FORMS OF FRAYER.

Matthew vi. 9^13. — After this manner, therefore, pray ye. Our Father, which
art in heaven ; Hallowed be thy name. Thy kingdom come. Thy will be dont
in earth, as it is in heaven. Give -us this day our daily bread. .Snd forgive us our
d'ebls, as we forgive our debtors. And lead us not into temptation j but deliver ¦us
from evil. For thine is the kingdom, and the power, and the glory, for ever.
Amen. In the preceding discourse I finished the observations, which I
thought it necessary to inake concerning the Nature, and Seasons,
of Prayer ; the Obligations to pray ; the Usefulness of prayer ; the
Encouragements to it ; and the Objections against it.
The next subject, which claims our attention in a system of
Theology, is Forms of Prayer.
In the first verse of the text, our Saviour directs us to pray; af
ter the manner, begun in that verse, and continued through those
zuhich follow. There are two modes, in which this direction may
be underslo'od. The first is, that this is a form of prayer, pre
scribed to us ; a form, whichj therefore, we are required to use,
when we approach to God in this solemn service. Hence it has
been considered as a strong proof, that we are required to use a
'form of prayer, at least in the public worship of God ; if not in
that which is private. Even the candid and enhghtened Pa/cy
says, " The Lord's prayer is a precedent, as well as a pattern, for
forms of prayer. Our Lord appears, if not to have prescribed, at
least to have authorized, the use of fixed forms, when he complied
with the request of a disciple, who said unto him. Lord, teach us to
pray, as John also taught his- disciples," Luke xi. 1.
The other mode of construing this direction is this. Christ is
supposed to have taught, here, those subjects of prayer, which on all
occasions are its proper subjects ; the Spirit, with which we are to
pray, und ihe simplicity of Style and Manner, with which our
thoughts are to be clothed, zuhen we are employed in this duty.
That our Saviour is not, here, to be considered as prescribing a
form of prayer to his followers, seems not improbable from a com
parison of the text wilh the context. In the context he directs us
not to do out alms before men, but in secret ; when we pray, to en
ter into our closets ; when we fast, not to be of a sad countenance,
that we may not appear unto men to fast ; and not to lay up for
ourselves treasures upon earth, Norie of these passages is, I ap
prehend, to be understood in the absolute, or literal sense. We

SER. CXLIV.] FORftIS OF PRAYER. 145
may give alms before others. Il is our duty to give bread to a
starving man in the sight of our families. Nay, it is often our du
ty to tohtribute publicly to public charities. We are vvarranted,
and required, to pray, an^ to fast, before otters ; and command
ed to provide far our own, especially for those of our own house
holds. As none of these assertions -will be disp\ited ; they de-
n^and no proof. I shall only observe therefore, that the object of
our Saviour in these precepts, was to forbid ostentation, and cov
etousness ; and to establish a sincere, humble, self-denying temper
in our minds. ,,
As tbese directions, which are unambiguously expressed, are
evidently not to be construed in the literal sense ; tbere is no
small reason, from analogy, to believe, that the directjon in the
text, which is plainly ambiguous, and indefinite, ought also not be
construed in this manner. There is, to say the least, as little
reason to suppose, that our Saviour has here directed us to pse
this form of prayer, as that he has required us fo da alms, pray,
and fast, only in secret ; and not to lay up property for the exi
gencies of a future day.
This presumption is, 1 think, phanged into a certainty by the
following arguments.
I . According to this scheme, we are required always to use this
form, and no other.
The words. After this manner pray ye, if understood literally,
plainly require, that we always pray in this raanner ; and therefore,
in no other. If they require us to use this forra ; they require us
always to use it. But this will not be adraitted by those who hold
the opinion, against which I contend.
2. When our Saviour gives directions to his disciples, at another
time, io pray after ihis manner ; he uses several variations from the
form, which is here given.
In Luke xi. 2, &c. our Saviour recites, iri substance, the form of
prayer, which is:contained in the text ; and adopts no less than ten
variations. These, He, who is the same yesterday, to-day, and foi
ever, adopted unquestionably wilh design. Of this design, it was
not improbably a part to teach us, that mere words are matters of
such indifference, as at any time to be altered, with propriety, in
whatever manner the occasion may require.
One of the variations, used by our Saviour in this place, is the
omission of the doxology.' I am aware, that this is also omitted
by ?i considerable number of manuscripts, in the text. But the
a,uthority for the admission of it is such, as to have deterriiined in
its fiivour almost all critics, and given it a place, so far as Iknow,
in almost every -Bible. It is, therefore, to be considered as a gen
uine pa,rt of this prayer of our Saviour. This shows, that the
substctnce even of this, prayer may without impropriety be varied,
in one part, or another ; as the particular occasion may demand,
or allow. '
Vol. IV, • 19

146 FORMS OF PRAYER. [SER. CXLIV.
3. The petitions, here recited, are not presented in the Name of
Christ. But om- Saviour says, John xvi. 23, 24, 26,' Verily, verily, I say
unto you, whatever ye shall ask the Father in my name, he will give
it you. Hitherto have ye asked nothing- in my name. Ask, and ye
shall receive, that your joy may be full. At that day ye shqll ask
in my name. St. Paulalso, in Col. iii. 17. says. Whatsoever ye do
in word or deed, do all in the name ofthe Lord Jesus, giving thariks
tqt0od, even the Father, by him. This prayer, therefore, is de-
feaive in one particular, which Christ and St. Paul haye; in these
passages, made csSential to the acceptableness of our prayers.
4. Christ himself does not appear to have used thi^prayer.
We have several prayers of Christ recorded. All of these are
such as plainly arose out of the occasion, on which they were offer
ed up. They were in the strictest sense, extemporaneous : the
mere effusions of his heart concerning the subjects by which they
-were prompted. So far, then, as the example of Christ may be
supposed to bear upon this question, it is unfavourable to the sup
position, that we are obliged lo use this form ; and favourable to
the use of extemporaneous prayer.
5. The Apostles do not appear ever to have used this prayer.
There are many prayers of the Apostles recorded. All these
were extemporaneous, like those of Christ, and the Prophets vvho
went before him ; and sprang out of the occasion^ If it be ad
mitted that the Apostles are here an exaraple to us ; it will follow,
that our own prayers raay, to say the least, be with the strictest
propriety, extemporaneous ; arid grow out of that state of facts,
by which we have been induced to pray. A full proof, also, is
furnished here, that the Apostles did not consider this form as ob
ligatory on themselves.
6. This prayer contains no expressions of thanksgiving,
St. Paul, in Phil. iv. 6. says. Be careful for nothing ; but in every
thing, hy prayer and supplication, with thanksgiving, let your requests
be made known unto God,- A similar injunction is recorded 1 Tim,
ii. 1, From both these it is evident, that St. Paul corisidpred
thanksgiving as universally, and essentially, a part of prayer.
Had he considered this form as obligatory, on himself, or upon
Christians in gefteral ; or had Christians in general so considered
the subject at that time ; he must, I think, have added a form of
thanksgiving, as a supplement to this prayer ; and not left them
to express their thanksgivings exteniporanebusly in their own
words. There is no perceptible reason,' why Christians should
utter thanksgivings extemporaneously, in words of their own,
rather than adorations, petitions, or confessions for sin. If the
Spirit of Inspiration thought proper to. prescribe a form to us, in
which we were required to present our petitions ; it is reasonably
believed, that he would also prescribe to us a form, in which the
other parts, also, of this devotion were to be uttered.

SER. CXLIV.] FORMS OF PRAYER. 147
7. St. Paul refutes this supposition, when he requires us To pray
always with all prayer, Eph.vi. 18.
From the prayers, recorded in the Scriptures, of the ancient
Saints, of Christ, and his Apostles, vve know, that there is much
prayer, which, unless by very distant implication, cannot be said
to be contained in this form. In the sentence, which contains this
precept of St, Paul, he directs the Ephesians to pray, that Utter
ance might be given unto him ; and that he might open his mouth
boldly, to make known the mystery ofthe Gospel, It will hardly be
pretended, that this request is clearly contained in the Lord's
Prayer. The same thing is true of a vast multitude of other
prayers, found in the Scriptures. The truth plainly is, that the
prayers, contained in this Sacred Book, almost universally sprang
from particular occasions ; are exactly such, as suited those oc
casions, the natural effusions of the heart, contemplating thefr na
ture, and feeling their importance. This fact effectually teaches
us what it is to pray always with all prayer : viz. what 1 formerly
explained it to be : To pray, on every proper occasion, with prayer
suited to that occasion. But this cannot be accomplished, unless
we pray, often at least, without a form, and in the extemporaneous
manner. These arguments, if I mistake not, prove, that the Lord's prayer
was not prescribed to Christians as a form, which they were in
tended, or required, to adopt. That it may be used, both lawful
ly and profitably, at various times, both in public and private ;
and that it may be very often thus used ; I entertain not a single
doubt. The question concerning forms of prayer is now become a ques
tion of mere expediency. If the Lord''s prayer is not enjoined up
on us ; it is certain, that no other form of prayer can lay the least
claim to such an injunction.
It is well known, that various sects of Christian* are attached to
forms of prayer in the public worship of God, and soraetimes even
in private worship. Such forms are prescribed by them as dfrec-
tories of public worship : and all those, who belong to their com
munion, are requfred to worship in this manner. Every objection
to extemporaneous prayer is considered, and 1 think justly, by
these Christians, as evidence ofthe advantages of a Liturgy ; and
may, without any inconvenience, and without any discrimination,
be blended with the positive arguraents in favour of worshipping
by a form. I shall, therefore, blend thenr in the following exami
nation. These arguments I'consider as collected by Dr. Paley,
so far as they have any force. I shall, therefore, follow this re
spectable Writer in this discussion.
In behalf of forms of prayer, as directories of public worhip,
it is pleaded,
' 1. That the use of them prevents fhe use of improper prayers :
such particularly, as are absurd, extravagant, or impious.

148 FORMS OF PRAYER. I^SER. CXLIV.
" These," says Dr, Paley, " in an order of men, so numerous
as the Sacerdotal, the folly and enthusiasm of many miist always
bc in danger of producing, where the conduct of the pubhc wor
ship is entrusted without restraint, or assistance, to the discretion,
and abilities of the officiating minister."
To the argument, here alleged, I reply,. That this complaint has
been originated by those who have used Liturgies ; and not by those
who have worshipped with extemporaneous prayer. Yet these
persons are incomparably more interested to complain ; because,
if the, evil exists, they, and they only, suffer by it. At the same
time, they are also the only proper judges, as being the only per
sons, who have sufficient experience of this evil, or the want of a
Liturgy, to enable thera to judge. The allegation was invented,
therefore, to justify the use of a Liturgy, already adopted ; and not
admitted as a proof of the necessity of worshipping by a Liturgy ;
and as a truth, forced upon the conviction Of men by the existence
of the evil, which in this case it would be intended to remedy.
Facts are often discordant with theories ; and often refute them.
Such, I apprehend, is the truth in the present case. In the vast
multitude of Christian congregations, who, in Switzerland, protes-
tant France, Germa-ivy, Ireland, ¦dnd America ; in Holland, England,
and Scotland; worship without a form, no material difficulty of
this nature has ever been perceived. Within the many millions of
mankind, who for Centuries have worshipped in this manner, there
has certainly been a sufficient number of enlightened men, a suffi
cient length of time, and a sufficient variety of character and circum
stances, to have presented, and to have fell, this evil, if it has actual
ly existed, in every manner, and degree, in which it is capable of ex
isting. Yet no complaint has ever pt-evailed, to any extent; in any
prolestant age, or country, among those who have worshipped
without forms of prayer.. It will not be pretended, that, among thfese
persons, religion, in the proper sense, has not had as extensive 'and
nappy influence, as it has had, during the same period, ainongarty
of the human race.
That there have been solitary, instances of this nature, T readi
ly admit. But that they have been sufficiently numerous to fur
nish ground for this allegation, cannot be seriously maintained, for
a moment, by any man, who considers this fact with caridouror
even with sober attention.
1 speak not, here, of the performances pf ignorant men, who
thrust themselves into the, desk without right, propriety, or- even
decency ; "nor of those, who, without any appearance of piety,
are admitted into the Church, merely because they are (in the
language of Dr, Paley) "desceridarits of large families,"^ and' for
the purpose of furnishing them with easy means of Subsistence :
men who, as this Writer says, are "no farther Ministei-s of Reli
gion, than as a cockade makes a soldier." From the former of
these classes, extravagant addresses to God ; from the latter, suph

SKR. CXLIV.] FORMS OF I'R.VVER. ]4;>
as are impious ; and frbm both, such as arc absurd ; may indeed
bc expected. But the existence of such persons in the desk, al
though an indelible reproach to those, who are bound to lay hands
suddenly on no man, and to all, vvho voluntai-ily attend the ministry of
these persons, infers no objection against extemporaneous prayer.
Among the men, vvho are educated, and morally qualified, for the
minisfry, too few vvill always be found guilty of this conduct to
furnish any serious argument in favour of a Liturgy. While
among so m-any, and so discreel, Christians, vvho, tlux)ugh many
ages, and in many countries, havc worshipped in Uiis manner, no
difficulty of this kind has ever been seriously felt ; thc objection
is plainly imaginary.
Prayer is, of all kinds of discourse, that which least demands
elegance of style. Every professed ornament it rejects with dis
dain. Thc simplest, plainest, and least artificial manner of utter
ing his thoughts, alone becomes the character of -a suppliant, or
the occasion and design of his supplication. He, who feels in
cUned to pray, vvill loath all critical phi-aseology in his prayers.
Decency, every where demanded, is indispensable in tlie worship
of God : but, beyond this, nothing is necessai-y in our prayers, be
side humility, faitlifulness, and fervour. But decency is easily at
tainable by men of moderate talents, without thc aid of a supe
rior education. Plain men, as is not unfrequently seen both in
private and public religious assemblies, pray with miich propriety,
and with no small edification to their fellow-Christians. He, who
has universally madc prayer a prime duty of man, has qualified
man for tiie performance of this duty ; and, as' 1 apprehend, much
more happily than this objection supposes.
2. It is objected also, that extemporaneous prayer must be at
tended with confusion in thc mind of the hearer.
The ignorance of each petition before it is heard ; the want of
time to join in it after it is heard ; tiic necessary suspension of
devotion until it is concluded ; the necessity of attending to
what succeeds ; thc detention of thc mind from its proper busi
ness by the very novelty, wiUi vvhich it is gratified ; form, to
gethei-, the sources of diis confusion ; and furnish, in the view of
Dr. Paley, a fundamental objection against extempoi-ary prayer,
even where die minister's office is discharged wim every possi
ble advantage, and accomplishment. Concerning Uiis objection,
I sbserve, Fii-st, That it attaches a gross, and fimdammtal impropriety to
ihcjprayers of inspired men, mentioned in the Scriptures.
The prayer of Solomon, at the dedication of tive Temple, was,
I think, unquestionably intended to awaken tlie spirit of devotion
in the great assembly, before which it was uttered ; and to be
come the vehicle ot their own supplications. But tiiis design
was impracticable on that occasion, and witiv respect to that as
sembly, as truly, and as extensively, as with i-espect to any mod-

150 FORMS OF PRAYER. [SER. CXLIV.
ei-n congregation of Christians, There are many instances, also,
in which the Apostles, and their fellow-Christians, assembled for
prayer. The prayers, actually uttered on these occasions, were,
I think, with a degree of probability next to certainty, extempo
rary. The persons, who heard them, could no better tell the
import of each petition, before they heard it, than modern Christian
asserabhes. Their devotion was as much suspended, until a peti
tion was concluded. They were as much held in continual expec
tation; were detained as much from their proper business of join
ing in prayer ; and were, in all other respects, subjected to as many
disadvantages. The unavoidable conclusion from these premises
is, that the Apostles prayed in a manner, unfitted for the purposes
of devotion, unedifying to those with whoni they prayed, and of
course unapproved by the Spirit of God.
This conclusion no objector will admit. But if an objector
refuse fo admit the conclusion; he must, I think, give up the
premises. If raen could profitably unite in extemporary prayer,
in the days of Solomon, or in the days of the Apostles, they can do
it now.Secondly. The same objection lies with equal force, to a great
extent, against the union, which the objectors themselves suppose to
exist, and will acknowledge to be absolutely necessary, in other parts
of religious worship,
A considerable number of persons, from perhaps one half to
seven-eighths of the whole number, usually gathered in religious
assemblies, are, throughout almost all Christian Countries, unable
to read. Of these" it may be properly observed, here, that, from
the confused manner, in which the responses in a Liturgy will ev
er be read by a numerous and mixed assembly, they must very
imperfectly hear, and understand, this part of the prayers. That,
which they gain by hearing, however, is all which they gain. All
these, unless they learn the prayers by heart, a fact, which, il is
presumed, rarely happens, raust be in a rauch less favourable
situation, in some respects,, and better situated in none, than when
they are present at extemporary prayers. ,
Equally unable arejhese persons to reaj Psa/w*. If men can
not join in the prayers, uttered by a minister, it will be difficult to
show how they can unite ih the praises, sung by a choir.
My audience well know, that hearing the word of God is-, in my
own view, a part, and a very solemn and important part, of public
worship. To receive divine truth, and divine precepts, as being
really divine, with reverence, faith, and love, is an ordinance as
truly appointed by God, and as acceptable means of. honouring
him, as prayer, or praise, To hear wilh any adv.antage, it is ne
cessary, that we should both understand, and feel, what we hear.
\n order iounderstand,it'\s indispensable, that we examine every
thing, uttered by the Preacher, which is not absolutely obvious,
with a momentary investigation erriployed upon each of his asser-

SER. CXLIV] FORMS OF PRAYER. 151
tions. In order to feel, it is equally necessary, that a little longer
time should be spent upon every part of a discourse, which is fitted
•to awaken feeling. The time, necessary for both these acts of the
mind, must, at l§ast, be equal to that, which is demanded for such
union in prayer, as vvill make the several petitions our own. But
all the confusion, suspense, detention, and embarrassment from
novelty, will here have as much influence to prevent us fi-om hear
ing a Sermon, in a proper manner, as from joining in extemporary
prayer. Here, also, the labouring recollection, and embarrassed,
or tumultuous delivery, of which Dr, Paley complains, will have
their full effect. Most men, unless when destitute of self-posses
sion, speak extemporaneously, with more distinctness and pro
priety, than they read ; and are, therefore, more readily, and
perfectly, understood. But if an audience do not understand,
and feel, a sermon, they fail as effectually of performing this
part of religious worship, as of performing the duty of prayer,
when they do not join in the petitions. The same difficulties,
therefore, attend, thus far, tiie performance of both these relig
ious services, vvhich are here supposed to attend extemporary
prayer. It is presumed, however, that they are iraaginary in both
cases : for.
Thirdly. The answer to the former objection is applicable, with
the same force,^ to this : viz. That the difficulties, complained of,
have never existed in such a manner, as to be of serious importance,
in the view of those who have worshipped, pmblicly, with extempora
ry prayer.
In the long periods throughout which, and among the numerous
milhons by whom, this mode of worsbip has been adopted, no
complaint of any magnitude has ever arisen concerning this sub
ject. It will not be asserted, and vvith decency cannot, that these
persons have been less serious, less scrupulous about their worship,
or less anxious to perform the duties of religion aright, than an
equal nuraber of their fellow-christians. Experience, therefore,
is wholly against both of these objections ; and experience is the
only evidence, or umpire, in the case.
The advocates for forms of prayer admit, that they are attended
by some disadvantages. Among these. Dr. Paley considers the
two following as the principal.
1. That forms of prayer, composed in one age, become unfit for
another, hy ihe unavoidable change of language, circumstances, and
opinions. This objection must, doubtless, be allowed to have some de
gree of force. I do not, however, think it necessarily of very
serious importance. To make frequent alterations in so solemn
a service vvould, certainly, be dangerous. Nor ought they ever to
be made without extrerae caution. Yet vvhen they are plainly de
manded by existing circumstances, it can hardly be supposed,
that a collection of Christians would refuse their consent to safe

152 FORMS OF PRAYER. [SER. CXLIV-
and reasonable changes : especially after the evil had become
considerable. 2. That the perpetual repetition of the same form of words pro
duces weariness, and inattentiveness, in the congregation.
This I esteem a more serious difficulty than the former ; so far
as such a repetition exists : while I readily acknowledge, that its ex
istence ajapears to me unnecessary. For this evil, Dr. Paley ob
serves, " Devotion may supply a remedy." I admit that it may j
and doubt not that in individual minds it does ; at least in a con
siderable measure. Still the objection is far from being removed.
Every mode of Worship ought to be so formed, as to awaken devo
tion, a.lways too languid ; and not so as to diminish a_^ame, which
is scarcely perceptible. It is the nature of all repetition; as well as
of coritinued sameness, soon to weary minds, formed, fike ours,
with an inherent love of change and novelty. This, in every other
case, is perceived, and acknowledged. No reason appears, why
it should not be acknowledged in this. Devotion easily languishes
in the most pious minds ; and ought therefore to be assisted, not
repressed. The best men complain often, and justly, of lukewarm
affections, and wandering thoughts. What, then, shall be said of
others ? Certainly the fervour of devotion, referred to, must be un
safely relied on, to remedy the evils of a wearisome service in
the minds of a congregation at large. '
To obviate the force of these remarks, it raay be said, that
psalras and hymns are sung in frequent repetition. I reply, that
these are rarely repeated, when compared vvith repetitions in forms
of prayer. Yet even these, when sung several times within a short
period, becorae obviously tiresome.
But besides that, the psalms are given us in Scripture, and are
therefore regarded vvith a reverence, which can be claimed by no
huraan composition. Both psalms.and hymns are always sung; and
are, therefore, recommended to the hearer by the powerful ^'d of
music. This is an advantage, which nothing else can boast ; and
counterbalances whatever tediousness would otherwise be found in
any necessary or proper repetition. These, therefore, may be fair
ly laid aside, as being without the debate.
3. To these objections ought to be added another ; That the Mode
of uttering iheforrhs of prayer, in actual use, is unhappy.
This mode, as is well known, is the audible union of a whole
Congregation in reading each prayer, throughout a considerable part
of the service. The effect of this practice, so far as I can judge
from my own experience, is, in a greater or less degree, to dis
turb the attention, and confound the thoughts, of the several sup
phants. How far the power of habit may go towards lessening,
or removing, these evils, it is impossible for me, without more ex
perience ofthe effects of this mode of worship, to judge. But, in-
dependentiy of this consideration, so many voices, set by nature
to so many different keys, and directed in so many different

SER. CXLIV.] FORMS OF PRAYER. I53
mfthpds. of modulation, are certainly an embarrassment of that
quietness and steadiness of thought, that entire self-possession, so
desirable during the time of religious worship. Sounds, which are
very numerous, are, wheh uttered at the same moment, almost of
course perplexing^ Discordant sounds are necessarily unpleasant :
and no circumstances can previent this effect on the mind.
4. Forms of prayer must necessarily be General : whereas the na
ture of prayer demands, that :our petitions should in a great measure
be particular. It is no part of the design of prayer to change the purposes, or
coriduct of .the Creator. Its whole import consists in exciting
our obedience to him, and the amendment of ourselves. By
aw?ikening in our minds a sense of our guilt, dangers, necessities,
helplessness, dependence, and indebtedness ; of our own httle-
ness, and the greatness, wisdom, and goodness, ,of our Maker ;
we are improved in our moral character, and fitted to receive the
blessings, which we need. The more these emotions are excited,
the more effectually are these ends accomplished. Of course, the
most advantageous means should always be used for this prirpose.
Hence it will be easily seen, that prayer ought, as far as may be,
to consist of petitions, confessions, thanksgiving, and adoration,
formed in particular, not in general, thoughts and expressions.
General declarations, and images, of all kinds, except when em
inently important, are feeble and unimpressive. Particular ones,
on the contrary, are deeply, and alone, impressive.
Whenever the end df what wc speak, or write, is to interest
either the imagination, pr the heart ; it is a rule of every Rheto
rical writer, and ordinarily the practice of every man who follows
nature, to use particular images and expressions. No reason ap
pears, why this rule, founded in the native character of man, may
not be apphed to the present case vvith the same propriety as to
any other.
The principal end of prayer is, not to teach, but io move, the
heart. The raore this rule is followed, the more will the end be
attained. In all the warrantable means of quickening the affec
tions, prayer ought plainly lo abound. Both the sentiments, and
language, ought to be simple, artiess, apparently the result of no
labour, derived frora the occasion, and springing directly from the
beart. To this scheme, the confessions, petitions, and thanksgivings,
should, 1 think, be generally conformed, wherever it is intended to
be made deeply impressive.
This is a purpose, vvhich no form of prayer, however admiraljjly
composed, can successfully accomplish. Designed for so many
persons, occasions, and ages, it must of necessity be, to a great
extent, general ; and so far defective. The mind, deeply inter
ested by the occasion, must be disappointed of what it naturally
expects ; and displeased, when it finds the strain of sentiment fall
ing short of' its own feelings. In this degree, therefore, it will fai!
Vol. IV. 20

154 FORMS OF PRAYER. [SER. CXLIV,
of being edified. The emotions which it wishes to haye, excited,
and which the occasion demands, and awakens, are either faintly
excited, or suffered to sleep. If persons accustomed to the use of
a Liturgy find, as they think, those difficulties in extemporary
prayer, which are alleged by Dr. Paley ; such, as are accustomed
to prayer of this nature, complain with not less feeling, and as they
apprehehd with not less reason, of the general, unimpressive char
acter of forms ; and their want of a perceptible adaptation to the
particular circumstances of the suppliants.
Almost every prayer, recorded in the Scriptures, sprarig.out of
the case which prompted it ; and expresses its part^ular, itnpor-
tant, and most affecting circumstances. Such are Abraharrfs for
Ishmael, Gen. xvii. ; Abraham's for Sodom, Gen. xviii. ; Lot's for
himself. Gen. xix. ; Isaac's for Jacob and Esau, Gen. xxvii.; Jacobs
for himself. Gen. xxviii. ; Thoseof jtfbses forlsrael, Expd. xxxii. and
xxxiii. ; Gideon's, Judges vi. ; Samson's, Judges xvi. ; Hannah's,
iSam. ii.; David's, 2 Sam. vii. ; So/oOTon's,lKings viii. ; Jehoshaphat'' s
for Judah, 2 Chron. xx.; Hezekiah'' s forlsrael, 2 Kings xix. ; Heze-
kiah's for himself, 2 Kings xx. ; Ezra's for Judah, Ezra ix. ; the
prayer of the Levites for Judah, Neh. ix. ; those of Jeremiah and
Daniel; that of Josiah ; those recorded of Christ ; and those re
corded of the Apostles.
In all these, and several other instances ; particularly, raany
contained in the Psalras ; the prayer is chiefly directed to the oc
casion in hand, whether a public or private one : for it is to be
remembered, that several of them were prayers of the most public
nature ; and although uttered chiefly by individuals, were uttered
in the midst of great assemblies, and offered up in their name.
Nor is there, so far as I remember, a single prayer recorded inthe
Scriptures, (the text being here laid out of the question) which has
at all the aspect of having been a form, or a part of a standing
Liturgy. From these observations, it will be seen, that prayer is no other
than the thoughts of a devotional raind, ascending silently to God,
or audibly expressed. What these thoughts are in the mind, the
prayer ofthe voice ought ever to be. Hence, as the thoughts will
vary, so the prayer will also vary, according to the numberless
cases of suppliants ; the cares, wants, fears, distresses, supplies,
hopes, and joys. In this manner, the Prophets, Apostles, and our'
Saviour himself, prayed. Thus the Spirit of God directed those,
who alone were under his express direction. WhatevenVi^rm/ft'es
we, who are uninspired, may labour under, the same Spirit may
^th humble confidence be expected to help, so far as shall be ne
cessary for us,, as he helped theirs. Their example he has record
ed both for our instruction and encourageraent! As their circum
stances gave birth both to their thoughts and expressions ; no rea
son appears, why our prayers should not arise also out of our
circumstances. The difficulties supposed t<i attend tbis manner

SER. CXLIV.] FORMS OF PRAYER. 155
of worshipping God, wilj, it is believed, vanish, if ovjr hearts are
engagediin our 'services.
Such are the views, which have occurred to me concerning this
subject.^, Still, Ihave no controversy wilh those, who think forms
of prayer most edifying to themselves. They undoubtedly must
be th^ir owii judges. . Particularly, as their experience concerning
this side of thg question has been far greater than mine ; I cannot
confrovert the decisions of this experience, so far as they are to
respect themselyes only. Very many unquestionable, and excel
lent. Christians have worshipped in both these methods. In both
these methods, therefore, men may be excellent Christians, and
worship God in an acceptable manner. On this subject, whether
considered as a subject of speculation; or of practice, no debate
ought ' ever to, arise, except that which is entirely cathohc, and
friendly ; and no feelings beside those which are of the most char
itable nature. Zeal, however commendable it may be in some
cases, seems bere out of place.
r have now finished the observations, which I thought proper to
make concerning forms of prayer, and concerning the Lord's
prayer, considered as either requiring, or -ivarraniing us to pray
by a form. It may, however, be proper to add, as a mere opinion
of my own, that it is perfectly proper, and will be wise for all such
persons as are in danger of losing thefr self-poSsession, or of being
otherwise embarrassed, when they are to perforra this duty, wheth
er in public, or in private, to obtain well- written forms of prayer ;
and make them their directories in the performance of this duty.
This practice I should recommend also, --so long as the danger of
embarrassment should continue; even if it should continue through
life. To pray by a form may not be the best method of directing
this duty at large ; and may yet be the best method, which, in giv
en circumstances, will be in our power.' It certainly will be far
more desirable to use a form of prayer, than to pray in an embar
rassed and interrupted manner.
In the beginning of this discourse, I have suggested, that the
Lord's prayer was intended to teach us the subjects, the spirit, and
the manner of our prayers. Concerning the subjects we are taught
particularly, that We ought'to pray continually, and extensively, for
the prosperity of the kingdom and worship of God, and the con
version and obedience of mankind ; to ask daily for our daily
bread ; for the forgiveness of our sins ; for a spirit of forgiveness
towards others; for security against temptation; and for protec
tion and deliverance from evil, both natural and moral. We are
also here directed to look to God, as our Father and Friend, for
parental love, fenderriess, and blessings ; and to rejoice that the
Idngdom, the power, and the glory, are his, and will be his only,
and for ever.
These things are all plainly taught in this very remarkable form
of prayer. They are, however, far from being all that are taught.

156 FORMS OF PRAYER. [SER. CXUV.
No composition, it is presumed, ever contained more, or more val
uable instruction. Among the truths, which are obviously involved
in it^ are the following.
1. That we are not td expect a gracious audience;, of God for
our much speaking, but for the sincerity, humility fan^ piety, with
which we pray. .' '
2. That all places,, where we cari pray with decency, and with
out ostentation and interruption, are prdp'er places for the perform
ance of this duty.
All men are to use this prayer, at least in substance: but all
men cannot resort for this purpose to the Temple of Jerusalem, .to
a Church, nor to any other places, supposed to be consecrated.
• 3. That prayer is a social employment.
Our Father is the language of numbers ; of a family, or of a con
gregation; not of an individual. Similar phraseology runs, also,
through the whole form.
4, That we are to pray for others.
Three of these petitions are employed as prayer for others ;
viz. the three first.
5. That we are equally dependent on God for spiritual, good,
as for temporal ; and for safety. from moral, as well as from na
tural, evil,
6. That OMr desires for natural good must always be moderate
and humble.
We are here taught to pray daily, not for wealth, but ftM" daily
bread, i
7. , That we cannot pray acceptably, unless we exercise a spirit
of forgiveness tozuards our enemies.
8. That vve are to pray equally for those things, which God has
foretold, as for those, which to us are unknown and uncertain.
God has foretold, that his name shall be hallowed, Ms kingdom
come, and his will be done, in the manner here specified : yet for
these things we are directed to pray.
9. , Th'at the predetermination of God, therefore, ought never to
be a'hindrance, nor discouragement, to prayer.
That God has predetermined, that his. kingdom shall be built Mp,
his name hallowed, and his will done, throughout the earth, will not
be questioned by any man, who reads and believes, the Bible. Yet
for these things we are here required lo pray.
Finally. We are taught by this prayer, that he, who does not
sincerely desire that the name of God rfiay he hallowed, that his king
dom may come, and his will be done ; who cannot heartily rejoice,
that the kingdom, the power, and the glory, are his, and will be his,
throughout eternity ; and who cannot subjoin to all these things
his own solemn Amen ; does not, and cannot, pray in the manner,
required by the Redeemer of mankind.

SERMON CXLV.

TSE ORDINARY MEANS OF GRACE.  INTERCOURSE WITH RELIOIOCS
MEN.

FsoTEKBS xiii. 20. — He, that walketh with wise men, shall be (sue.
Having finished the proposed examination of the great Chris
tian' duty of Prayer, I shall now proceed to the next sulsject in the
order formerly mentioned : viz.
Intercourse with religious men.
The Text inforras us, that he, who walketh with wise men, shall be
wise. Wisdom, it is well known, is extensively employed by the
divine -writers, particularly by Solomon, to denote Religion. Wise
men, therefore, are, in the language of the Scriptures, Religious
men. To walk, denotes, in the same language, to converse familiarly,
and frequently, or to have our whole course of life intimately and fa
miliarly connected, with the persons, or objects, with whom, or amid
which, we are supposed to walk.
The following doctrine is, therefore, obviously contained in the
text. That he who lives, and converses, frequently, and intimately,
with religious men, may ordinarily be expected to hecome religious.
The declaration in the text is absolute : but I ufiderstand such
declarations, as usually meaning no- more than I have here ex
pressed. Thus, Train up a child in the way he should go ; and
when he is old, he will not departfrom it, another expression of the
same nature, intends not, that every child, thus educated, vvill cer
tainly become reUgious, but that this will ordinarily be the fact,
and may, therefore, always be fairly expected.
There are two senses, in which the text, without any violence,
may be undertsood : the obvious one.
That persons, hitherto destitute ofreligiori, will assume'this char
acter ; and the more remote one.
That persons, already religious, will hy this intercourse hecome
more so. He, that walketh with wise men, shall be wise : that is,
emphatically, or eminently.
I shall take the liberty to consider the subject with respect to
both these senses.
I. Those, who are destitute of religion, and converse frequently,
and religiously, with religious men, may ordinarily be expected lb
hecome religious.
In proof of this position, I observe,
1 . Religion, in the conduct of a man, really and eminimtly pos
sessed of this character, appears to others to he real.

158 INTERCOURSE WITH [SER. CXLV.
The Bible exhibits rehgionvWith abundant proof, and with su
preme force and beauly. It preserits this great subject to us in the
form of doctriftes, precepts, and, so far as history can furnish
them, of examples also. It presents us at the same time, with the
most satisfactory arguments, to prove that- these exhibitions are
made by the hand of God himself. Still, although the mind is un
able to deny the sufficiency, force, and beauty, of the representa
tion, or to refute the arguments by which it is supported, it can
withdraw itself from both ; and in this manner can a-void the con
viction, which it is intended to produce, and the emotions, which it
is fitted to inspfre. The subject is naturally uncongenial to the
taste of man : and frora every such subject, man almost instinc
tively wishes to withdraw his attention, and turn his eye away.
To do this is almost always in his power ; arid however dangerous
may be the conduct, and however desirable the contrary conduct,
will, almost of coui-se; be the dictate of inclination. The subject,
which he disrelishes, he can shun. To the argflments, which sus
tain it; he can refuse to hsten. Against the evidence, which they
convey, he can close his eyes. In this manner it will be easy for
him to say, in the case under consideration, " The religipn, pre
sented to us in the Gospel, forms,^indeed, an excellent character ;
and would be not a httle desirable, were it real and attainable by
such a being as- man. But, out of the ScriptureSj where shall it
be found I There are, it is true, those, who profess to be reli
gious; and who, it must be acknowledged, are somewhat more
grave, specious, and imposing, in their deportment, than most
other men. But 1 see nothing in their character, which may not
be rivalled by other men ; nothing, which may not-be explained
by the common principles- of pur nature; nothing, which prPves
them to possess the extraordinary spirit, exhibited in the -Gospel.
I think, therefore, it may be reasonably concluded, that the reh
gion, taught in the Scriptures, although beautiful and desirable to
the eye ofthe mind, exists in the Scriptures only ; and has no real,
or practical, being in the hearts of men. As a speculative object,
it is commendable ; as a practical one, it is, I think, chiefly imagin
ary." Such may be, such, I doubt not, often have been, the sen
timents of persons, living under the Gospel, concerning religion :
persons, who have read the accounts concerning it given in the
Scriptures, and at the same time have surveyed the conduct of its
professors only at a distance, and seen it only in the gross. Nor
can it be denied, that these sentiments, although false and ground
less, are yet natural, frequent, and, in a sense, common.
. But in .real hfe the subject plainly wears a different aspect.
There are many persons, and many cases, by whom, and in Which,
the spirit of the Gospel is manifested, so unambiguously, as to al
low of no doubt concerning its reality, nature, and efficacy, in the
mind- of an honest beholder. The evidence is of such a nature,
that it cannot be evaded, unless by a prejudice too gross, a viola-

SER. CXLV.] RELIGIOUS MEN. I59
tion pf conscience too palpable, to be admitted by a man, who can
lay any claim to fairness of character. It would be oftener seen,
and oftener acknowledged, were the person, on whom the sight
and acknowledgment-might have the happy influence under con
sideration, to converse more frequently, and more intimately,
with men of .piety. If we were really to walk with wise men ;
if we were to live by their side ; mark their conduct; compare
it with that of others ; and inquire concerning the principles,
from which it was derived ; it would be difficult fpr us to mistake
the nature of this subject. We should see the conduct itself to
be exceedingly different, nay, in many respects direcdy opposite,
in the two cases. Effects of this diverse and opposite nature we
should be compelled to attribute to diverse and opposite causes.
One^lass of them we should,. in a word, be obliged to ascribe lo
rehgion, and the other to the native character of man. Even, in
our secret thoughts we should be forced to raake this acknowledg
ment. The understanding could not withdraw itself from con
viction ; and coriscience would not fail to hold up the subject in
full view.
2. In the conduct of such men religion also appears solemn, dig
nified, and superior, '
All wicked men, unless when under the influence of violent pas
sion, necessarily feel the superiority of those, who are truly and
unaffectedly virtuous. A sense of this superiority, and of their
own comparative depression, is the source, in ari extensive degree,
of that hostility, which they so often manifest towards persons of
this character. Frora these eraotions no such raan can escape.
In the neighbourhood, of virlue they are always in the shade ; and
are not unfrequently shrunk and* withered. Milton^ after having
recited the rebuke of Zephon to Satan, says very justly,' as well
as vei-y beautifully, " Abash'd tlie Devil stoojdj
And felt how awful goodness is, and saw
Virtue in her shape how lovely."
Such, in multiphed instances, has been the effect of rebukes, ad
ministered by virtuous men to those who were wicke^.
The awe, the reverence, the consciousness of superiority, in
spired in the minds of sinners by virtue,, appearirig with its own
solemn and venerable dignity, are not always accompanied, nor
followed, by hatred. If I mistake not, they, in many instances,
terminate in a settled respect and admiration for the virtuous per
sons, by whose conduct they were excited ; emotions, not unfre
quently productive of the happiest effects on the hearts, and liyes,
of those, by whom they are entertairied. It is unnecessary^ to
prove; that men naturally seek the company of those, whom they
respect^rid admire. As little is it necessary to show, that the
sentiments, and opinions, of such persons have, of course, no small

160 INTERCOURSE VFITH [SER. CXLV.
influence over the minds of such as thus seek thefr company.
Between reverencing, and embracing, the sentiments pf persons,
thus situated, the steps are few, and the transition is easy. ¦, There
is the utmost reason to believe, that this happy progress has often
taken place.
3. In the conduct of such men, also, religion appears lovely.
The consciences of sinful men, perhaps of all such men, when
their consciences are permitted to testify at all,»testify to.the love
liness of Evangehcal virtue. In their language-, I confess, it is of
ten denied ; and still more frequently, perhaps, is given in a grudg
ing, niggardly raanner. By their consciences, it is acknowledged
of course.
Wherever the judgment ofthe mind is allowed to decide with
out a bias, it of course pronounces the law of God to require
nothing but what is reasonable, excellent, and useful. Of this
nature, beyond a question, is piety to its Author; and benevolence
to his creatures. In no form can these exercises of mind be man
ifested, without being seen to be amiable by every unprejudiced
eye. Justice, kindness, truth, disinterestedness, forgiveness to
enemies, and mercy to the sufferir^g, -are always desirable, always
lovely. With the same amiableness is the government of our
passions and appetites regularly adorned. Meekness, geritleiiess,
sobriety, and temperance, are indispensable to an amiable charac
ter : and, all persons, who wish to be loved by others, are forced,
invariably, either to assume, or at least to exhibit, these character
istics to their fellow-men.
The union of these attributes is the consummation of moral ex
cellence to man ; and involves whatever is. really arid eminently
lovely. Wher-ever they are thuS uriited, and are at the same time
exhibited in their native light, without the obscuring influence of
characteristical passions, prejudices, uncouthness, or vulgarity, the
understanding is compelled lo acknowledge their excellence, and,
secretly at least, to pronounce them lovely. Even gross and
hard-hearted men, much more persons possessing dispositions
naturally sweet and susceptible, are often' greatly affected by the
sincere and artless display of these attributes; In many instances,
there is good reason to believe; they produce in the minds of un
renewed men a conviction df the reality of religion, which argu
ment has never been able to produce ; and a sense of its worth,
followed by the happiest consequences.
A man of my acquaintance, who was of a vehement and rigid
temper, had, many years since, a dispute with a friend of his, a
prpfessor of rehgion ; and had been injured by him. With strong
feelings of resentment he made him a visit, for the avowed pur
pose of quarrelling with him. He accordingly stated to him the
nature, and extent, ofthe injury; and was preparing, as he after
wards confessed, to load him with a train of severe reproachies :
when his friend cut him short by acknowledging with the utmost

SEB. CXLV.] RELIGIOUS MEN. 161
readiness, and frankness, the injustice, of which he had been guil
ty ; expressing his own regret for the wrong, which he had done ;
requesting his forgiveness ; and proffering him ample compensa
tion. He was compelled to say, that he was satisfied; and with
drew, full of mortification, that he had been precluded from vent
ing his indignation, and wounding his friend with keen and violent
reproaches for his conduct. As he was walking homeward, he
said to himself to this-^ffect : " There must be something more in
religion, than I have hitherto suspected. Were any man to ad
dress me in the tone of haughtiness, and provocation, with which
I accosted my friend this evening ; it would be impossible for me
to preserve the equanimity, of which I have been a witness ; and
especially with so much frankness, humility, and meekness, lo ac
knowledge the wrong, which I had done ; so readily ask forgive
ness of the man whom I had injured ; and so cheerfully promise a
satisfactory recompense. I should have met his anger with at
least equal resentment ; paid him reproach for reproach; and in
flicted wound for wound. There is something in this man's dis
position, which is not in mine. There is something in the religion,
which he professes, and which 1 am forced to believe, he feels ;
something, which makes him so superior, so much better, so
much more amiable, than I can pretend to be. The subject
sfrikes me in a manner, to which I have hitherto been a stran
ger. It is high time to examine it more thoroughly, with
more candour, and with greater solicitude also, than I have done
hitherto." From this incident, a train bf thoughts and emotions commenced
in the mind of this man, which terminated in his profession of the
Christian rehgion ; his relinquishment o'f the business, in which he
was engaged ; and his consecration of hiraself to the Ministry of
the Gospel.
4. The conversation of Religious persons has often great power
upon the Consciences of sinners.
None can'set the great truths of the Gospel in so strong, or sol
emn a point of view, as those who feel them. 'None can speak
of sin so justly, so clearly, or so pungentiy, as those, who, under
alarming convictions, have reahzed their guilt, and their danger,
and been roused by a strong sense of their ruin to the most anx
ious and laborious efforts for their recovery ; and who, wilh an
ingenuous contrition of heart, have learned, to realize its hateful
nature, as well as its dreadful consequences. None can speak of
holiness like those, who understand its nature, the delightful ten
our of its affections, the peace vvhich accompanies it, and the joy
which it inspires, by their own undeceiving, impressive, and happy
experience. Who can present in such strong, affecting, awful colours, the
world of perdition, as will naturally be employed by those, who
have beheld its transcendent evils with realizing conviction, and
Vol. IV. 21

162 INTERCOURSE WITH [SER. CXLV.
deep amazemeht ; who have seen it naked before them; felt their
own near approach to its sufferings ; and still tremble under a
sense of their marvellous escape ?
Who can bring Heaven before the eyes, and delineate with a
glowing pencil, in living colours, its immortal glory, like those,
who have thought long, and often, of that happy world, with the
faith, which is the substance of things hoped for, and the evidence
of things not seen, and the hope, which entereth into that, within the
veil ? Who can discourse concerning the Celestial Paradise like
those, who with a divine relish, already formed in their minds, are
prepared to enjoy the blessings of eternal life ; who, conscious
that they are pilgrims and strangers here, regard themselves as cit
izens of the New Jerusalem, and look forward with dehghtful an
ticipation lo that period, when they shall there be united to all who
lovelhem, and to all whom they love.
Who can reprove with such pungency, with such efficacy, with
such success, as those, who are believed to be in earnest, to loathe,
and shun, the sin which they reprove, and to delight in the holiness
vvhich they inculcate ? Who can reprove, in so acceptable, or so
persuasive a manner, as those who perform this dehcate and diffi
cult duty with the meekness and gentleness, the humility and for
bearance, of the Gospel ; and whose lives, adorning the doctrine
of God our Saviour, and to every remonstrance the peculiar weight
of an unblemished example ?
What is true of these subjects, is equally applicable to all oth
ers, which are made the themes of religious conversation. The
words ofthe wise, that is, of religious men, says Solomon, are as
goads, and as nails fastened by the Masters of Assemblies. The
words of the wise, says Peters, in his translation of this, passage, are
as goads, ^or as if planted with briars. ,
When the Disciples went to Emmaus ; they expressed the in
fluence of Christ's conversation in these remarkable terms : Did
not our hearts hum within us, while he talked with us by the way,
and while he opened to us the Scriptures ? The conversation of
pious men is not, indeed, that of Christ; but it possesses, in some
degree, the same influence ; and, wherever it is conformed tp the
Gospel, and conducted with the prudence which the Gospel re
quires, cannot fail to leave behind it desirable effects.
In revivals of religion, wben cpnversation concerning this sub
ject prevails, and the tidings of conversion are multiplied ; when
the power of sympathy is awake, and the soul is prepared readily
to interest itself in the spiritual affairs of its fellow-men ; every
thing, pertaining to their religious cfrcumstances,, appears to have
a pecuhar influence upon the minds of others. Their views and
affections, their conversation and their conduct, nay, the bare
narratives of whatever pertains to their religious interests, appear,
through the power of sympathy, to produce great, extensive, and
happy effects on those, to whom they are made known. It is a

SEB. CXLV.] RELIGIOUS MEN. I63
remark of President Edwards derived from his own observation
during an exfraordinary revival of religion, that " nothing seemed
to produce greater effects on the minds of his own congregation,
than recitals of the prevalence of religion in other places."
The more frequent, and the more intimate, our intercourse with
such persons is, the greater, and the happier, is its efficacy. The
same thing is true, when the persons, with whom we converse, and
live, are possessed of characters peculiarly venerable, or of man
ners and dispositions peculiarly lovely. Amiable corapanions,
near and affectionate relatives, parents, rainisters, and rulers, when
persons of unaffected piety, contribute more by their conversation
and example, than can be easily imagined, to spread religion
araong mankind, and to preserve the world from profligacy and
ruin. The light of these persons so shines before others, that they,
beholding their good works, actually glorify their Father, zuho is in
Heaven.* II. Persons, already religious, will by this intercourse become
more so.
All the observations, made under the preceding head, are appli
cable to this also ; and with additional force. But there are other
considerations peculiar to this; and those, of distinguished irapor
tance. 1 . Persons, already religious, are prepared to realize whatever is
communicated to them hy others, of the same character.
As face answereth to face in the water, so' doth the heart ofman to
man. This observation may be emphatically applied to the hearts
of Christians. Their views are substantially the same : their taste
is the same : their character is the same. They have all a com
mon interest ; are engaged in common pursuits ; and are bound
towards a common home. They are all of one family ; are chil
dren of one Parent ; and followers of one Redeemer. All of them
discern spiritual things in a spiritual manner; and relish thera with
a spiritual- taste. To the interests of the divine kingdom, and to the
concerns of the least individual, who belongs to it, not one of them
is indifferent. All are prepared to feel the concerns of all : and
by every one, so far as they are communicated, they are actually
felt. Every thing, therefore, in the hfe, and conversation, of one
Christian, will easily be transferred to his own circumstances by
every other.
It is easy to perceive, that mutual communications among per
sons of such a character, and in such circumstances, will of courise
be regarded as the communications of friends and brethren.
Every man knows with what a welcome he hears, fiow readily he
beheves, hovv deeply he feels, and how much he is influenced by,
the conversation and sentiments of a beloved friend. The im
portance of this consideration is peculiarly seen in every case of
• Matthew V. 16.

164 INTERCOURSE WITH [SER. CXLV.
reproof. The difficulties, which usually attend the administration of
reproof, and its frequent want of efficacy and success, are subjects
of complaint in the mouth of every thinking man. All these dif
ficulties plainly lie in the character, either of the reprover, or the
reproved. It is indispensable, that the reprover, if any hope be
entertained of success, be regarded as a friend ; and that he as
sume the lowliness, meekness, long-suffering, and forbearance, of
the Gospel. Such is the character of the Christian in the eye of
his fellow-Christian ; and such is the disposition, with which his re
proofs will be administered. They will, therefore, have all the ad
vantage, furnished by the fact, that they are derived from the best
source. At the same time, religion prepares the person, who is to be re
proved, in the best manner to receive this office of friendship. It
teaches him his own frailty ; the guilt and danger of backsliding ;
the absolute necessity of reproof to himself, as vvell as to others ;
the obligations, which his fellow-Christians are under to administer
il ; the benevolent ends, which it is designed to answer ; and the
peculiar friendship, employed in reproving, agreeably to the in
junctions of the Gospel. Thus the Christian is by his disposition
prepared to discern, that the reproofs of instruction are the wai/ of
life ; and thus a reproof entereth more into a wise man, than an hun
dred stripes into a fool.
Nor is the Christian less fitted to derive instruction, improve
ment, and enjoyment, from other religious communications. By a
kind of instinctive -application he makes the cases, views, and
feehngs, of his fellow-Christians his own. From their dangers he
learns the means of safety to himself. From their backslidings
he derives watchfulness. From their victories he acquires cour
age. Their fortitude, patience, and resignation, he transplants
into his own hfe. In their faith and hope, their comfort and joys,
he exercises an Evangelical communion, which makes them all
his own. In their sorrows, also, he experiences a refined and af
fectionate interest, springing from tbe very nature of Christian
sympathy, and rendering him better, and lovelier, whenever it is
experienced. In this manner, while on. the one hand, his heart is
softened and purified ; he acquires on the other, the rare and diffi
cult science of regulating the affections, and directing wisely the
conduct, to which they give birth.
2. Notwithstanding this sameness of character, the views of dif
ferent Christians concerning ihe same objects, and the emotions ex
cited by them, are in niany respects different. ,
It is a remarkable fact, that in the creation and, providence of
God, we find not two beings, or events, exactly alike. In this di
versity, God undoubtedly designed to exhibit the endless diversi
ties of beauty, and utility, existing in his own endlessly various wis
dom : so that every thing might, in soriie respect, be a new dis
play of his perfect character. In nothing is this variety more con-

SEB. CXLV.] RELIGIOUS MEN. J65
spicuous, than in rational minds. These undoubtedly differ not
a little in their original structure ; and vary unceasingly in their
views, affections, and efforts. The very optics of the mind, al
though possessing the same comraon nature, are nevertheless so
diverse from each other, as to see the same objects in lights, often
widely different, and to rest on very different parts of each indi
vidual object. Let any two persons, who have been employed in
contemplating the same subject, or viewing the same object, recite
their respective views ; and this difference will be strongly evinc
ed. All thesp varieties are also predicable pf the human heart.
Affections, very variously modified, are continually awakened in dif
ferent persons by the same events, even when they have the same
comraon interest. The compassion, excited by a scene of distress
in a company of friends or neighbours, is proved by their own ex
pressions to have many diversities of shade and character.
All these varieties of thought, feehng, purpose, and exertion, are
found, every where, in Christians, with respect lo every religious
subject. Frora this fact it has been often, but rashly, concluded,
that men were so made, as necessarily to form inconsistent views
of the same doctrine, or the same precept : and hence an apology
has been made for error, which is intended to excuse it from crimi
nality, and to quiet the minds of men, when chargeable wilh false
religious opinions. This scheme attributes to God such indiffer-
enpe to truth, or such love to falsehood, as lo have induced him to
make men incapable, either from their nature, or from their cir
cumstances, of discerning truth, and avoiding error. It is fairly
presumable, that those, who hold this scherae, are not intentionally
guilty of charging God thus foolishly. ,
But although God has not made the reception of error necessary,
he has plainly forraed us so as tp receive truth, perhaps necessa
rily, certainly in a manner highly advantageous to us as social
beings, inan unceasing diversity of fights. In a careful investi
gation of a complicated subject, it is not iraprobable, that of a
thousand persons, thus employed, every individual would discern
something not discerned by the others ; and tliat something, true
and just. Every thing in the character ofman, in his understand
ing, affections, and habits, contributes lo this diversity.
Let me illustrate this subject by a familiar,, and at the same
time unobjectionable, example. There are in the Scriptures,
perhaps, one Jiundred writers, and speakers; all of whom have
spoken truth only : while each has yet uttered it in his own char
acteristical manner. How universally various are these manners ;
and how much additional beauty, force, and profit, are in this way
added to the truth in the mind of every reader ! Luke, Paul, and
John, are the most voluminous writers in the New Testament ;
and have communicated the greatest nuraber of doctrines and
precepts to mankind. How unlike each other are these writers
in their several modes of viewing the interesting subjects, which

J 66 INTERCOURSE WITH [SER. CXLV.
they communicate to mankind. Paul and John, particularly, are
remarkably eloquent and sublime, as well as remarkably instruc
tive. Yet how different is the simple, artless, gentle manner of
John from the bold, ardent, abrupt manner of Paul! Both at the
same time, are pre-eminently impressive, useful, and happy.
All Christians have their peculiar views of divine subjects, and
their peculiar affections. All these also, when just, and true, have
their own peculiar utility. In the familiar intercourse of Christians
these views are continually interchanged ; and these affections mu
tually communicated. By this interchange, the views of all be
come more just, more expanded, more noble. The varieties of di
vine excellence, the multiplied relations of divine truth, and the
endless modifications of duty, are, in this way, far more ex
tensively perceived by every one, than would otherwise be
possible. The difference between the knowledge, thus imbibed,
and that, vvhich would be gained by a Christian in absolute soli
tude, is substantially the same with that, which exists between a
savage, and a man educated in enlightened society.
Nor is this mutual communication of affections less improv
ing. Piely, benevolence and self-government, are capable of be
ing endlessly modified. In a solitary mind, it is impossible, in the
present state ofman, that they should fail of being sluggish, con
tracted, austere, or in some other unhappy manner defective.
Even where persons of the same sect, class, or character, consort
wilh each other only, a narrow-minded, prejudiced, bigoted, and
often very censurable, spirit is diffiised, cherished and confirmed.
An expansive correspondence among Christians, on the contrary,
enlarges the heart, exalts its feelings, and dignifies its designs.
Let it be remembered, that to this immense good every Christian
may contribute, whatever is his station, whatever the extent of
his talents, and whatever the characteristical tenour of his affec
tions. The greatest may learn, and amend, by the assistance of
the least ; the wisest, by that of the most uninformed. Thus, As
iron sharpeneih iron, so. every Christian sharpeneth the countenance
of his friend, ProV. xxvii. 17.
3. The affections of Christians are strongly invigorated by their
frequent intercourse with each other.
Social beings are formed in such a manner, as to be easily, and
deeply, interested in each other's concerns ; and to shdre in each
other's hopes and fears, joys and sorrows. Naturally, and in
a sense, instinctively, we love when others love, and hate when
others hate ; exult in their prosperity, and mingle our sighs and
tears wilh theirs. Whenever these emotions are communicated,
they are caught. Heart, in this case, beats in regular response to
heart; and the bosom spontaneously heaves, and glows, and
throbs, at the call of those, by whom we are surrounded. All this
is continually seen in the common occurrences of life ; particularly
in the zeal of parties ; the agitations of pohtical assemblies ; and

SER. CXLV.] RELIGIOUS MEN. 167
the distracted violence of tumultuous crowds. Much more delight
fully is it exhibited in the more rational and affectionate meetings
of friends ; and far more delightfully still in the intercommunion
of Christians, the best of all friends. Here, the noblest subjects
engage the attention ; and the most interesting of all concerns en
gross the heart ; concerns, approved by the conscience, and ap
proved by God. In their nature they are fraught with peace : in
tiieir progress they are sources of unceasing and immortal good.
To every person in such an assembly, the Wisdom, which is from
above, is the suprerae object of pursuit ; that godliness, which has
the promise of the life which now is, and of ihat which is to come.
In the pursuit of this glorious object, full of comfort, hope, and
joy, the best emotions, which can be felt by the human heart, are
awakened, and reciprocated. The flame, which glows in one breast,
is caught, and kindled, in another. The light, which illumines one
mind, sheds its lustre overall the minds, by which it is encircled. The
soul, raised above itself by this happy communion, feels, that il has
passedfrom deathunto life, because it loves the brethren. On such
an assembly the spirit of grace fails not to shower his balray in
fluence, and to awaken in the minds, of vvhich it is composed,
dehghtful anticipations of future glory. Peace, and hope, and joy,
descending from above, scatter here their richest blessings ; and
with a divine enchantment raise up a transient, but beautiful, image
of Heaven, on this side of the grave.
REMARKS
1. These observations teach us the invaluable blessing of being
bom in a Christian Land,
. In such a land, all these advantages are primarily obtained.
There, Christians live. There, religion is raanifested in the hfe
and conversation. There, its reality, dignity, solemnity, and love
liness, are seen by the eye, and declared lo the ear. There, the
words of the wise are as goads. They counsel,- exhort, reprove,
and alarm, with evangehcal power. The minds of sinners are
there awakened, in this manner, to a sense of their guilt ; and urg
ed by motives of singular iraport, lo listen to the alarming denun
ciations of offended Justice, and to the dehghtful invitations of
boundless Mercy. There, the worth of the soul,, its iraraortal being,
and its amazing destinies, are explained, and understood. There,
the charms of religious example are displayed, and felt. There,
of course, man is taught, allured, and compelled, to provide for
his eternal welfare.
In other lands how dreadfully reversed is the scene ! What a
bleak and barren wilderness, what a dreary solitude, does their
moral state present to the compassionate eye ! Stretch the wings
of your conteraplation, and pass over them with a momentary, but
painful survey. From climate to climate, not a house of God is
presented to your eyes : not a pious family ; not a rehgious ex-

168 INTERCOURSE WITH [SEB. CXLV.
ample. Listen : No voice of prayer rises on the winds. No
notes of praise are wafted io the Heavens. Look : No Sabbath
smiles with peace and mercy on the desolate waste. No dews of
divine grace, no showers of life-giving rain, descend on the sterile
soil. The heaven over their heads is brass : the earth under their
feet is iron.
2. The same observations teach us ihe peculiar blessing of being
horn in a religious Family,
In such a family religion lives and prospers, is visible and pow
erful, in a still more emphatical manner. It is seen always : it is
seen in the most beautiful attitudes, and the fairest colours. It is
seen with an influence, pecuharly persuasive and heavenly.
In their morning and evening devotions piety begins, and closes,
the day; prepares the heart to go patiently, serenely, faithfully,
and gratefully; through its active concerns ; and- the eyes to close
in peace, and to enjoy the sleep of such as are beloved by God.
The interval between these solemn seasons, is filled up with Suc
cessive acts of Justice, truth, and kindness to others, and to the
happy circle where they originate ; and wilh a watchful, assiduous,
and faithful superintendence of themselves. In the blessings pf
their intercourse with others, all around them successively share :
while their friends and neighbours are delighted. Strangers are
welcomed, and their enemies are not excluded. The poor and suf
fering notjonly make peculiar claims, but find those claims cheer
fully admitted.
With each other, life is only a sweet interchange of lovely affec
tions, and evangelical offices ; and assuraes an aspect, on which
Angels would smile wilh complacency, and heaven descend in a
shower of blessings. Every day, which passes over their heads,
calls forth from them all, new displays of Evangelical love, new
efforts to make each .other happy. Every place furnishes them
new opportunities of showing how much more blessed, it is to give,
than to receive. But. the Sabbath, of all days, surrounds them with
peculiar lustre and lovehness. Of all places, the sanctuary most
unfolds their excellence,, subhmes their virtues, and prepare^ them
to meet the assembly of the first-born.
How can those who, are young grow up in such a family, in the
midst of such conversation, by the side of such exara,ples, and in
the sight of such excellence hourly displayed, and fail of becoming
wise? The example is that of parents; the most venerable, and
the most impressive, which, in this world, was ever presented be
fore the eyes. The excellence is that of brothers and sisters ;
the most lovely, the most alluring, which is found below the sun.
Must not the Angels ofthe Lord encamp round about such a family?
Will not God behold them with Uninterrupted and unclouded
smiles ? Who- can be a witness of the piety, the benevolence, of
such a family, and not exclaim,

SER. CXLV.] RELIGIOUS MEN. 169
" Thus on the Heavenly hills
The saints are bless'd above ;
Where joy like morning dew distils,
And all the air is love i"'
3. These observations teach us the wisdom and goodness of Christ
in establishing a Church in the world.
The Church is one great family ; in which all Christians are
united, and enabled to walk together, and derive wisdom from each
other.. Here, their correspondence is intimate; and their ad-^an-
tages are all concentrated. Their instructions, their reproofs,
their prayers, their example, are here mutually exhibited, and mu
tually enjoyed. Here, alsp, these blessings are perpetuated.
Religion, here, is visible from day to day, and from age to age ;
and piety and beneficence shine, like the sun, with perennial beams.
The Lord loveth the gates of Zion more than all the dwellings of
Jacob. Glorious things are spoken of thee, .0 City of God. The
Lord hath chosen Zion ; he hath desired it for his habitation.
This is my rest for ever: here will I dwell. Iwill abundantly bless
her provision. Iwill satisfy her poor with bread. Iwill clothe her
priests with salvation ; and her saints shall shout aloud for joy.
In this assembly of the faithful, the word, and worship, of God,
the means of eternal life, and the religion of the Gospel, have all
been preserved. By the example, the labours, the prayers, and
the piety, of the Church in one land, and in one age, have piety
and salvation been extended, and perpetuated, through other lands,
and other ages. This is the stem, from whicli have sprung all the
blossoms, and fruits, of righteousness, which have gladdened this
desolate world. Here, sinners, in milhons, have seen, felt, and
acknowledged, the reality and power of religion ; and under its
divine influence have turned from darkness to light, and from the
power of Satan unto God. Of Zion it shall be said, " ihis and ihat
man was horn in her.'''' The Lord shaU count, when he writeth up
the people, that this man was hom there.
4. We hence Icai'n, also, how important it is, that Christians should
adorn their prof ession with a holy life and conversation.
Considerations, very numerous and highly interesting, urge the
performance of this duty. On this occasion I shall, however, omit
them all, except those which have been insisted on in this discourse.
These ought to be more than sufiicient for a design, so strongly
commended by its own inherent importance, and so necessary to
peace of mind, and the final approbation of God.
If religion be not fervent m the heart, it will npt be conspicuous
in the life. If it be not conspicuous in the life, saints will not be
edified, and tuners will not be saved.
A dull, cold, stupid heart, and its necessary consequence, a
dull, cold, and stupid life, a life resembling more that of a Heathen
morahst, than that of a disciple of Christ, robs a Christian of his
proper usefulness ; prevents the comfort which he might enjoy ,-
Vol. IV 22

^¦j-0 INTERCOURSE, tie. : [SEB. CXLV.
and overcasts his brightest hopes of future acceptance. I speak
of this man as a Christian : for such Christian's there are. Such
there were in the Church of Sadis ; on whom Christ calls to
strengthen the things zirhich remained, which were ready to die. Nay,
there are Churches of this character. At Sardis there was such a
church. But all persons of this character, whether churches, or
individuals, are raere burdens upon the kingdom of Christ; heavy
weights, under which Christianity struggles, and languishes, and
faints. , Their profession is so extensively contradicted by their
life, as to wound every good man, and to provoke the censure,
scorn, and ridicule, of every bad one. Not only is their own pro
fession esteemed insincere, and themselves regarded as hypocrites ;
but Christians, universally, are scandahzed for their sakes; and
their religion pronounced to be a farce, a pretence, a cheat. The
injury done in this manner, is incalculable. Instead of improving
at their side, in the enjoyment of their communion, and by means
of their example ; Christians learn from them only to be dull,
and slothful, as they are ; to languish in all their duty ; and, al
though they have a name to live, to become the subjects of such a
benumbing torpor, as is scarcely distinguishable from the chill of
Death. In the mean time, unrenewed men, discerning the mighty differ
ence between the religion, described and required in the Gospel,
and that which is displayed in the hves of such professors, not
unnaturally, though very unhappily, conclude, that practical reli
gion is no where to be found. To induce this conclusion, such
examples nee^ not be very numerous ; but, whenever they become
frequerit, it is drawn of course. Thus by a lukewarm life, and
a profession violated by stupidity and negligence, the hearts of
Christians are broken, and the salvation of sinners prevented.
Vice and infidelity, in the mean time, rear their heads in triumph.
The ways of Zion mourn, because few come to her solenrn feasts ;
and the path to Heaven is trodden only by here and there a solita
ry traveller. He, who would not be chargeable with the guilt
of effectuating these deplorable evils, must awake to righteousness ;
raust watch, and strive, and pray, alway ; must resolve to do
whatever his hand findeth to do with his might; and must remem
ber, that the day is approaching, when every, man's work shallbe
made manifest : for that day shftll declare it; because it shall he re
vealed by fire.

SERMON CXLVI.

THE ORDINARY MEANS OP GRACE.  RELIGIOUS MEDITATION.

Pbovesbs iv. 26. — Ponder thepath of thy feet; and let all thy ways be established.
Our next subject of consideration, in the order formerly pro-
ppsed, is Religious Meditation.
This duty is enjoined in the text. Ponder, says David to Solo
mon, the path of thy feet ; and let all thy ways he established. By
the patk, here mentioned, is undoubtedly intended the course of
life ; including all the thoughts, affections, and conduct, ofthe man.
The latter clause is rendered in the margin,' And all thy ways
shall be ordered aright. The consequence, therefore, of ponder
ing our course of life is here declared to be, that all our ways shall
be ordered aright. Of course, the text obviously contains this
doctrine: 77iat habitual Religious Meditation is a direct mean of our present
and eternal well-being.
This subject 1 shall discuss under two heads :
I. Religious Meditation, generally considered ; ,
II. Self-Examination.
Of the former of these I observe,
1 . That ii alone enables us to make religious Truths a part of our
own system of thought.
Knowledge is never of very serious use to man, until it has be
come a part of his customary coui^se of thinking. This is accom
plished, when by famihar acquaintance we are enabled to call it
up to view at pleasure ; to arrange the parts so, as easily to com
prehend the whole ; to perceive readily their mutual connexion
iand dependence ; to discern the evidence, by which each is sup
ported ; to refer each to its proper place ; and to judge concern
ing the whole with correctness, and expedition. In this man
ner eyery man of common sense thinks concerning every subject,
with which he is well acquainted : and the power of thinking in
this manner; he gains only by meditation. Whatever information
we maj possess, it is of no serious use to us, until it is thus made
our own. The knowledge, which barely passes through the
mind, resembles that which is gained of a country by a traveller,
who is whirled through it in a stage ; or by a bird, flitting over it
in his passage to another.
No interesting subject is examined by the mind in this cursory
way. Every such subject it instinctively turns over and over ;
and never desists, until it has gained a familiar, and comprehen-

172 RELIGIOUS MEDITATION. [SER. CXLVI
sive, knowledge of the whole. In this situation, we may be said
to understand a subject, so as to constitute it a part of our system
of thought, and to make it a directory of our opinions, and conduct.
This truth is at least as applicable to religious subjects, as to
others. Whatever-knowledge we derive, either from the Bible,
or from other sources of instruction, is thus made our own, only
by meditation.
2. Meditation enables i*s to feel religious subjects with Strength
and Efficacy.
Every person, who has attended to the state of his own mind,
must have discovered, that there is a wide difference between|>er-
ceiving, and feeling ; and that of two things, equally understood,
one has passed lightly over his mind ; while the other has left a
deep impression. A religious man, particularly, -wiir easily re
member, that the truths of the Gospel have, at times, barely swept
the surface of his mind; and, at others, have powerfully affected
his heart. He will easily remember, that the same things, wheth
er arguments, images, or motives, have affected him in these
widely different manners. If he will bestow a little pains on this
subject, he will further remember, that he has often been aston
ished at this fact ; and has looked back, to find what mysterious
cause prevented him from realizing, at one time, what he so deep
ly felt at another.
That, and that only, which we feel, rnoves us to iiseful action.
What is merely perceived, or understood, scarcely moves us at
all. The pipe must be relished, before the dancing will begin.
The mourning must be felt, before we shall unite in the lamenta
tion. A great proportion of mankind, in Christian countries, be
lieve loosely, and generally, the divine origin, and the genuine
doctrines, of the Scriptures. But while they thus beheve, they
live, and feel, and act, just as if there was no Scriptures. Almost
all men believe the existence and government of God. Still they
live, as if there were no God-; or as if he exercised no government
over the world, or over themselves. Multitudes believe, that
Christ is the Saviour of men : and yet never think of applying to
him for their own salvation.
Religious Meditation is the only method, in which men learn
to feel the concerns of religion. In this method, the doctrines,
precepts and motives, presented to us in the Scriptures, which
are quiedy and carelessly admitted by most men, in Christian
countries, and which thus neither amend the life, nor affect the
heart, are, when often and deeply poridered, brought home to
the soul; set strongly before its view ; apphed to itself ; and felt
to be of real and moraentous iraport. In this way, we begin to
fear and hope, to mourn and rejoice, to desire and loathe ; and to
seek and shun them according to "their respective natures. In this
way only do we regard the things of religion with profit to ourselves,
and consider them, with an efficacious attention.* In every other

¦ -• ¦ f
SEB. CXLVI.} RELIGIOUS MEDITATIO.X. 173
situation of mind, we are settled upon our lees, and instinctively
say, The Lord will not do good, neither zuill the Lord do evil.
3. Religious Meditation renders the thoughts and affections, thus
gained. Habitual.
Nothing in the moral concerns of man is of much importance
to him, imtil it is formed into a habit. Every opinion, and every
impression, which is fransiently entertained, is entertained to lit
tle purpose. If it produce any consequences ; they are momen
tary, and useless. In the mean time, other things, of an unhap
py tendency, having afready become habitual, and possessing the
confrolhng power of habit, return with speed and violence, and
drive away the feeble and short-lived influence of such opinions,
and impressions. Thus that, which, if continued, might become
the glory and beauty ofman, is as ihe fiow er of the grass. The
grass withereth, and the flower thereof faileth away.
Habits are forraed only by Repetition. That which is often re
peated, becomes, by the mere tendency of nature, more and more
interesting and necessary ; and acqufres, therefore, a daily in
creasing power over man. After it has continued for a season,
and gained a certain degree of strength, it becomes in a sense im
moveable ; acqufres a decisive confrol over the conduct ; and is
rarely, and not without extreme difficulty, overcome.
This influence of habit seems to be inwrought, as a primary
characteristic, in the very nature of Intelhgent beings. No other
consideration will explain, at least in many situations, the perma
nent continuance of either virtue or vice. Under this influence
only, does the drunkard resist all motives, and adhere imraoveably
to Ws cups ; the idler to his sloth ; the swearer to his profaneness ;
the spendthrift to his prodigality ; the thief to his steahng ; and all
other sinners to thefr respective iniquities. Under this influence,
the mature Christian overcomes the most powerful temptations ;
and advances firmly to the rack, or the Jaggot. Under the same
influence, will the inhabitants of Hell persist in thefr rebelhon, in
spite of all the motives, which so powerfully persuade them to
cease from sin. Finally, the Church ofthe first-bom, and the in-
nvmerabh company of Angels, will, under the same influence also,
persevere in their obedience, whatever temptations may sohcit
them to revolt from God.
Moral Habits, their sfrength, and thefr consequences, ai-e all
produced by a repetition of tiiose things, of which they are con
stituted, in the mind. In other words, they are produced by
frequent meditation on the several subjects, out of which they
are formed, together with a repeated indulgence of the emotions,
which such meditation creates. Ultimately, therefore, they, grow
out of Rehgious Meditation.
Of self-examination, proposed as the second head of discourse,
I observe, 1. That it alone makes us acquainted with Ourselves.

174 RELIGIOUS MEDITATION. [SER. CXLVI.
Every man has a certain moral character; partly like that pf
others, and partly peculiar to himself. This character, in both
respects,' is incapable of being known without self-examination.
Our own hearts answer, generally, to the hearts of others, as the
face to the face in water. By knowing our own hearts only, can
we, therefore, know effectually the general character of man. It
may, perhaps, be said, that this character is delineated with per
fect exactness, and supreme skill, in the scriptures ; and by search
ing them may, therefore, be known. The position I admit ; the
consequence I deny. The instruction, given us in the Scriptures
concerning this subject, will never be understood, uiiless apphed
to ourselves in the examination of our own hearts. Invaluable as
the knowledge is, which they communicate concerning this sub
ject, it is, like all other knowledge, never realized, never made
our own, except by meditation.
But there are many ihings in' our own characters, which are pe
culiar to ourselves. All these exist in tiie heart alone : and there
only can they be eiiher taught or learned. Even the very opin
ions, which we entertain, together with the manner and degree
in which we entertain them, will ever be imperfectly understood
by us without this investigation for ourselves. We suppose our
selves to embrace many opinions, which, a critical inquiry will
show, we have never received. Many others we imagine our
selves tohave adraitted without a doubt, which by this frial we
shall find regarded by us, only in an uncertain and conjectural
manner. Still more ignorant are vve of our dispositions. About no sub
ject have the apprehensions of man been more erroneous, than
about his will, affections, and propensities. Self-Knowledge, in
this respect chiefly, has been proverbially acknowledged to be ex
tremely difficult, as well as highly important. Hence the merao
rable observation. Id, yvu^i rfEaurov, e coelo descendit : an observa
tion, grounded, perhaps, equally on the usefulness, and the difficul
ties, of the precept. Whatever raan can accomphsh in this ardu
ous concern raust be accoraplished by self-examination. He must
watch carefully every movement of his disposition ; the commence
ment, and the progress, of every affection, aira, resolution, and
habit; the manner, in which every thing affects him ; and the, means,
by which -he is affected ; the causes of his success, and his failures,
in regulating the state of his mind; and, generally; all his move
ments within, and all his impulses from without. '
In this way, and in this aloiie, can the sinner learn effectually,
that he is a sinner. In this way only, vvill he discern the nature,
and extent, of his guilt ; the strength of his evil propensities ; the
obstinacy of his, unbelief, and impenitence ; the uniformity of his
disobedience; the cpmpleteness-of his'ruin ; his exposure to final
condemnation ; and his utter indisposition to return to God. All
these things he learns only, and effectually, by observing them, as

SER.CXLVL] RELIGIOUS MEDITATION. 175
they exist, and operate, in himself ; or arise,, as consequences,
from the state of his own mind." Whatever knowledge he may
possess of them from instruction, even from that of the Scriptures ;
it can never be of any serious use to hira, until he has made it his
own by an investigation of his heart, and life. Whatever he may
have heard, or read, of sin, and guilt, and danger ; it is, to him,
merely news concerning other men ; not knowledge of hiraself.
Other raen, according to the views, which he entertains before he
commences the examination of himself, are sinners, odious to God,
children of wrath, and in danger of perdition. But for himself,
he is almost innocent, and perhaps entirely safe. . Should you
prove the contrary to him, by arguments, which he will acknowl
edge to be unanswerable ; you have gained nothing. The appli
cation to himself will still be wanting : and the story might almost
as well have been told to another person, or communicated in an
unknown tongue.
In the same manner only, does the Christian learn, that he is a
Christian. To decide this great point, even hopefully, his heart
and his life must pass before him in continual review. The doc
trines, by which he is governed, the affections which he exercises,
the actions which he performs, and the views with vvhich they are
performed, must be daily scrutinized : and from them all must be
derived the momentous result. Without this diligent investigation
of himself, no man, however long, or however eminently, he has
possessed the Christian character, can, even wilh well-founded
hope, conclude that he is a Christian. In the sarae manner, also,
must every question, which we ask concerning our moral charac
ter, be answered. Unless we thus explore ourselves, whatever
may be our state, we cannot understand it; and shall on the one
hand, be exposed to all its evils, and lose on the other, no small
part of its blessings.
2. Self-examination naturally prepares men lo turn from sin to
holiness, and to advance from one degree of holiness to another.
Conviction of sin is eminentiy the result of self-examination : as, I
think, must already be evident to a very moderate attention. Equal
ly applicable is this remark lo all apprehensions concerning our fu
ture destiny ; all efficacious fears concerning the ariger bf God.;.
all affecting views of our helplessness ; all thorough convictions
of the necessity of betaking ourselves to Christ for salvation.
They, that are whole, need not a physician. But all are whole, in
the sense intended by our Saviour, until convinced of their dis
eased Condition by Solemnly attending to thefr own case. So long
as this is not done, there Will be no recourse to the Physician of
the soul.
Two objections, or at least two difficulties, may here, perhaps,
arise in the minds of my audience. One is, that the effect, which I
have attributed to self-examination, is 'to be attributed to the Spirit
of Grace. The other is, that I have elsewhere attributed the same

176 RELIGIOUS MEDITATION. [SER. CXLVI
effect to Prayer. On the former I observe, that the Spirit of Grace
operates on the mind, in this state of its moral concerns, chiefly
by leading it to a solemn investigation of itself. On the latter, i
observe, that Prayer has. this efficacy in the manner, recited in a
former discourse, principally by prompting- us to examine our
selves more effectually, than any other exercise of the mind, and
more thoroughly to explore our moral condition. Self-examina
tion is the primary'mean, by which the Spirit of God brings the
soul into this state. This glorious Agent can, I acknowledge, ac
complish this work in any other manner, which he shall choose.
But this seems plainly lo be the raanner, in which it is usually ac
complished. Indeed it seems difficult to conceive how convictions
of sin, whatever might be their cause, could exist, at least to any
extent, without self-examination. To such convictions it seems
absolutely necessary, that the soul should know its own guilt : and
to this knowledge it seems equally indispensable, that it should ex
plore its own moral character and conduct.
Of prayer it may be truly said, that its nature is very imper
fectly understood by him; who does not know that, to a considera
ble extent, it is employed in the most solemn, the most intimate,
and the most effectual, examination of ourselves. The advan
tages, which prayer furnishes for this employment, are singular
and supreme. But no- man will ever avail himself of them, who
does not more or less occupy- the intervals between the seasons of
prayer, in communing diligently with his own heart. It wasjn this
view of prayer, that I exhibited it as contributing so efficaciously
to a solemn conviction of his guilt in the mind of the sinner.
- Noi- is this eraployraent less effectual in enabling, us to advance
from one degree of grace: to another. To do this, the Christian
must know his present and past condition ; that he may renounce
whatever is amiss, and retain whatever is coramendable. Unless
he khow his sins, bow can he renounce them ? Unless he knovv his
weaknesses, how can he guard against thera ? Unless he perceive
the raeans of his success in past cases, hpw can he adppt them
..again ? Unless he discern the causes of former failures^how can
he be safe frora future ones ? If he have no acquaintance with his
backshdings, how can he either repent, or reforra ? If he be.igno-
rant of the means, by which he has heretofore improved in holi
ness, how can he be enabled to improve hereafter ? Thus the
most important conduct of man, as a moral being, is eminently de
pendent onthe investigation of himself.
From self-examination, also, spring, in a great measure, all our
resolutions of araendraent. .. The seasons, in which,-by looking in
to ourselves, we learn our guilt, our danger, and the indispensable
necessity of an alteration in our lives, are those, in which the mind
exerts -itself, in earnest, to accomplish such alteration. In this
situation alone, are resolutions made, of sufficient strength, and
solemnity, materially to affect the life. To resolve firmly against

SEB. CXLVI.] BELIGIOUS MEDITATION. I77
any evil, we must feel it. To resolve with efficacy on the pursuit
of any good, we must realize, that in an important sense it is good
tons. Finally ; some of the most affecting views of the Divine charac
ter grow out of this employment. God is never seen in the mpst
interesting manner, except when seen in relation to ourselves.
Whether we regard his haired of sin, and his determinations to ex
ecute vengeance on the impenitent; or his boundless goodness in
forgiving, redeeming, and sanctifying mankind ; we see these
things in a far clearer light, and feel them with far greater strength,
as exercised directly about ourselves, than as employed about oth
ers. When we come to discern our own sins, their guilt, and
their aggravations, we first begin to form proper views of the
awful justice of God in our condemnation. At the same tim^, the
ffrst sound and affecting apprehensions, whicb we entertain of the
goodness of God, are awakened by a strong sense of our own need
of his mercy, and a humble hope of our own interest in his forgiv
ing love.
The omnipresence of God is then only reahzed, when we con
sider hira as present with ourselves ; as dwelling with us, and
around us. The Omniscience of God is never brought to the
view of the mind, until it regards him as exploring its own re
cesses, tracing all its secret windings, and accompanying itself
with his all-seeing eye, while employed in unravelling the myste
ries of its own iniquity. Generally, God is seen, and realized, in
our religious meditations, particularly in those which are directed
to our own hearts, to be a vastly different Being from that, which
we imagine for ourselves in loose contemplation, and lukewarm
inquiry. From these observations it is evident, that Religious Meditation
is not only the effect, but the cause also, of that soberness of mind,
exhibited in the Scriptures as indispensably necessary to sound
wisdom. Of this character, it scarcely needs to be observed, the
benefits are numberless, and surpassing estiraation.
3. Self-examination is a principal source of Self-government, and,
therefore, of Peace of mind, and solid Enjoyment.
On the knowledge of ourselves, obtained in this raanner only :
the knowledge pf our iraperfections, passions, appetifes, sins,
temptations, and dangers ; and an acquaintance with such means,
as we possess, of strength, encourageraent, and safety ; our self-
government almost entirely depends. In acquiring the knowledge
of these things, we both learn how to govern ourselves, and grad
ually obtain an earnest and fixed desire to perform this duty.
Without self-examination there can be little self-government :
without self-government there can be no peace of mind. Peace
of mind is the result only of a consciousness of having done our
duly. But of this duty self-government is one of the three great
Vol. IV. / 23

178 RELIGIOUS MEDITATION. [SEB. CXLV L
branches : the other two being piety to God, and beneficence to
mankind. These can never be separately performed. Evangeli
cal virlue, the only spirit, vvith which either was ever truly per
formed, is a thing perfectly one ; without any variety, or division,
in its nature. Towards all the objects of our duty, whether God,
oiir neighbour; or ourselves, it operates in the same manner.
Besides, self-government is indispensable, in its very nature, to
the performance of all other duty. This might be evinced with
respect to every case, in which duty can be performed ; but may
be sufficiently illustrated in the following. If we do not control
our envy, wrath, or revenge ; we cannot be contented, meek, or
forgiving. If we do not subdue our selfishness ; we can never,
in the sense of the Gospel, love either God, or raankind.
But, without recurrence to these proofs, the case is perfectly
plain in its Qwn nature. In the. experience of every man it is
abundantly evident, that, so long as his passions and appetites are
unsubdued, they keep the mind in a continual agitation. The ap
petites are syrens, which sing, only to deceive ; and charm, only
to destroy. He, who listens to them, is certain of being shipwreck
ed in the end. The passions are equally dangerous; equally fatal,
by their violence ; and toss the soul with tempestuous fury ori bil
lows which never rest. Without a pilot, without a compass, with
out a helm, no hope of safety remains for the unhappy voyager,
but in the hushing of the storm, and the subsidence of the tumultu
ous ocean.
Ungoverned desire, and fear, and rage, and revenge, dwell only
Jn the gloom of a dungeon, and in the midst of, maniacs. Into
such a cell it is impossible for soft-eyed,, gentle-minded, peace
even to enter. From such companions she can only fly. These
unclean spirits must be subdued, and chained, and banished ; their
curses and blasphemies must have died upon the ear; the vvindows
of their mansion must be opened to the hght of day ; the house
must be swept and garnished anew ; before this divine guest can
be induced to bless the habitation with her presence, her smiles,
and her joys.
But without peace of conscience, there is, there can be, no solid,
rational, lasting enjoyment. Real and enduring good must begin
at home. The soul, which is not self-approved,' can never hope
for the approbation of God. The soul, which is not at peace with
itself, cannot be at peaee with its. Maker; nor exercise a pacific
spirit towards its ' fellpw-creatures. What real good, then; can
it hope for ? What permanent enjoyment can it possibly share ?
' REMARKS.
1. From these observations il is plain, that Religions Meditation
is of high importance to mankind.
It has been shown, if I am not deceived, that from this source
are derived pur profitable possession of religious instruction,

SEB.CXLVI.] RELIGIOUS MEDITATION. I79
whence soever pbtained ; our realizing, useful sense of rehgious
things, of every kind; pur attainraent of desirable habits, both of
thinking and feelings our knowledge of ourselves; our best pre
paration to turn from sin, and to advance through superior degrees
of hohness ; and our self-government, peace of mind,, and solid
enjoyment. Each of these benefits is sufficiently great to justify
the remark, which has been made above : and all of them, united,
place Religious Meditation in a light, eminently strong, clear, and
affecting. As a mean of salvation it holds a high rank, a place of
distinguished importance. Most reasonably, most kindly, then,
are we required to prove ourselves, to examine ourselves, whether
we be in the faith, obedience, and kingdom, of God. Most merci
fully are we directed t<i ponder the path of life ; for the natural, the
proper, the inestimable, consequence is, that all our ways will be
ordered aright.
2. TTie same observations teathus the pre-eminent Folly of those,
who neglect Religious Meditation, especially the examination of them
selves. In the minds of these persons, instructions from abroad will be
like furniture, thrown into a garret ; out of place, and out of use ;
incapable, until it shall have been arranged in its proper order, of
being applied to any valuable purpose. In these minds also, no
thing good will be either sfrongly felt, or habitually exercised.
Every moral, every valuable, thing, whether a ti-uth, a precept, or
an affection; will, in such minds, float at random, as the down of
the thistle through the atmosphere. In the moment of its appear
ance it will vanish. The best purposes, the firmest resolves, of
such minds, are mere abortions ; and exist only to expire.
Men of this character can never become possessed of self-know
ledge : a kind of knowledge so useful, so excellent, that even the
Heathen supposed the precept, enjoining it, to have descended
from Heaven. If they are deformed by sin ; if they are in the
most imrainent hazard of ruin ; they can never know, this, as it ought
to be known. They can neither- understand, nor feel, their real
guilt, their real danger, or the real necessity of providing for their
escape. They are, 'therefore, utterly unprepared to turn from ihe
error of their ziiays, and-ifo save their souls alive.
There are in the Christian world men, who, under the influence
of strong convictions of conscience, and with the aid of that anx
ious investigation of themselves, which always accompanies such
convictions, have by the influence of the Holy Ghost been turned
frO-m darkness to light, and from the power of satan unto God; and
who, yet, have afterwards become lukewarm in religion, and, with
a Laodicean spirit, in a great measure ceased to commune with their
owkhearts. AH these persons linger at the point, where tbey ori
ginally stood ; and yield up both the means, and the hopes, of im
provement in the Christian character. I do not intend, that tbis is

180 RELIGIOUS MEDITATION. [SEB. CXLVL
absolutely the fact : for no Christian is absolutely destitute of self-
examination. But, so far as this de^titution exists, he, who is the
subject of it, will cease to keep Ms body and spirit in subjection;
to grow in grace ; to acquire peaCe of conscience, and joy in the
Holy Ghost.
Why do sinners refuse to examine themselves; and to gain
the blessings lo which this conduct gives birth ? Plainly because
they are loo slothful, or too much alarmed at the thought of un
covering the mass of sin and ^uilf in their hearts. Thus they
would rather decline every hope of good, than encounter the la
bour of searching themselves, or turn their eyes upon the dismal
prospect within. The latter is the usual and predominant evil.
The picture is too deformed ; too dreadful ; and, sooner than be
hold it, they will run the hazard of damnation. But is not know
ledge always better than ignorance? Is not truth^ always more
profitable than delusion? To know the truth, in this case, might
prove the means of eternal life. To continue ignorant of it can
not fail to terminate in their ruin. What folly can be more com
plete than to hazard this tremendous evil, rather than to encounter
the pain of looking into ourselves : a pain, abundantly overpaid
by the profit, which is its certain consequence. Such persons
hoodwink theraselves ; and then feel safe from the evils of the pre
cipice, to which they are advancing, because they cannot see their
danger. They make the 'darkness in which they grope, and stum
ble, and fall.
3. These'-observations also teach us, that this neglect is inexcu
sable. . ,
Meditation on every moral and rehgious subject is always in our
power. Every man is able to look iqto himself; and into every
moral subject, concerning which he has been instructed. Nor is
the performance of thfs duty attended With any real difficulty. The
motives to it are irifinile. God has required it : our own temporal
and eternal interest indispensably demands it. The benefits of it
are iraraense. Sloth only, and. a deplorable dread of knowing
what we are, can be alleged in behalf of pur neglect.
But to how low a situation must he be reduced, how forlorn must
be his condition, who can plead forbis conduct, in so interesting a
case, no reasons but these ! , Can these reasons excuse him even
to himself ? Will they excuse him before the bar of God ? What
can even self-flattery, with her silver tongue, allege in his behalf,
but that he is too slothful, or too indifferent to the command of
God. This is worse than the wretched plea of the unprofitable
servant in the parable. Even he was able to say, fhat 'he thought
his Master was an OMsfere man; and i^ard in his requisitions.
But whatever may be thought of these excuses, let no sinner
pretend, that he has laboured for eternal hfe, until he has thor
oughly examined his heart, and devoted himself tp religious con-

SEE. CXLVI.] RELIGIOUS MEDITATION. 181
templation. This is a duty, which every man can perform ; a
duty, to which every man is bound ; a duty, in the way of which,
reason can find no obstacle. He, who will not perform it, ought
therefore to say, that he will not ; and to acknowledge, that he val
ues the indulgence of his sloth, or the sluggish quiet of self-igno
rance, more than the salvation of his soul.

SERMON CXL VII.

THE ORDINARY MEANS OT GRACE.  TftE DUTY OP EDUCATING
CHILDREN RELIGIOUSLY.  OBJECTIONS.

Proverbs xxii. 6. — Train up a child in the way he should go, an^jaihen he is old,
he will not depart Jrom it.
X HE next subject of inquiry,, in the order proposed, is
The Religious Education of Children.
In a former discourse, I observed, that the word train originally
denotes to drazb along by a regular and steady course of exertions ;
and is, hence, very naturally used to signify drawing from one ac
tion to another by persuasions, promises, and other efforts, continual
ly repeated. Tlie way, in zuMch a child should go, as was also ob
served in that discourse, is, undoubtedly, the way, in which it is best
for him to go ; particularly, with respect to Ms eternal well-being.
With this explanation, the text will be seen,
I. To enjoin upon parents the Religious Education of their Chil
dren. II. To teach the Manner, in which ihis duty should be perfoi-med.
III. To promise a Blessing to such, as faithfully discjiarge this
duty ; and thus to present powerful Motives io the performance.
These I shall exaraine in the order proposed.
The duty, enjoined in the text, has by multitudes of mankind
been strenuously denied. " Children, rehgiously educated," say
these persons, " will, regularly, be biassed td one side pf the case,
and equally prejudiced against the other. Should they, then, be
lieve in the divine revelation of the Scriptures, and adopt any one
of those numerous systems of doctrines and precepts, which have
existed in the Christian world ; their belief would spring from pre
judice only, and not from candour, investigation, or evidence.
Consequently, it will be destitute alike of solid support and use
ful efficacy. Children would, therefore, be incomparably better
situated, were they permitted to grow up without any extraneous
impulse with respect to religion ; and, being thus unprejudiced,
would select for themselves, with much more probability, whatever
is true, and right."
To oppose this scheme will be the design of the following dis
course : and in the progress of the ppposition, all the proofs of
the propriety of performing this duty may be advantageously al
leged. As the scheme is addressed to Christians ; the argu
ments against it must be also addressed to Christians. I observe,
then,

SEB. CXL VII.] RELIGIOUS EDUCATION, Ue. 183
1 . Tliat the mind, when uneducated, is a mere blank with respect
to all useful knozoledge ; and, with respect to the knowledge of moral
s'ubjects, as truly, as any other.
Both Infidels and otliers, (for unhappily there are others, vvho
adopt this scheme) will acknowledge the truth of the proposition,
herp asserted. It will, therefore, need no proof. What, then,
will be the consequence of the omission contended for ? The un
educated child will grow up without any knowledge of moral sub
jects, until the season, allotted by God for instruction, and the
only useful season, is past : all future instructions will find his at
tachments, and his memory, pre-occupied ; and will make, and
leave, feeble irapressions, little regarded, and soon forgotten. llis
passions and appetites, having, from the' beginning, increased their
strength by the mere course of nature, and the want of seasonable
confrol, will effectually resist every attempt to communicate, and
impress, such doctrines, as oppose their favom-ite dictates. The
authority and influence of the parent also, which are indispensably
necessary to infix all important lessons in the mind, of the child,
will in a great measure have ceased. Of course, the instruction,
thus given, will slide over the understanding, and leave no trace
of their existence upon the heart.
Besides, the child will naturally believe, that things, so long un
taught, cannot, in the parent's own view, be of any serious conse
quence. Instinctively will he say, " If these things are true, and
of such iraporiance; Why have 1, hitherto, been kept a stranger to
them ? I might have died in mychildhood, or in my youth. Had
this been the case ; where should I have been now ? Did parental
tenderness disregard tho eternal well-being of my soul, and leave
me to become an outcast of Heaven ; merely because I had not
arrived at adult years? Is, then,- the eternal life of the soul,, at
twelve, or fifteen, of no value ; and, at twenty-five, of infinite im
portance ? Can it be, that I am destined to endless happiness, or
misery ; and yet that my father, and still more my mother, should
have felt this vast subject, and loved me, so littie, as to let me lie,
to the present hour, in profound ignorance of , this amazing desti
nation ? Had 1 died before this time, I had died for lack of vis
ion. The things theraselves are, therefore, not true. At least,
tbey have never been seriously believed by those, frpm vvhom 1
derived my being." To these remonstrances, it is hardly neces
sary to observe, there could be no satisfactory answer.
At the period proposed, tberqfore, the instructions in question
would be useless. The mind, already grown up- with those views
only, vvhich a savage entertains of moral subjects ; few, gross,^
false, and fatal ; woiild now be incapable of imbibing better ; and
in the chief concern of man, would continue, notwithstanding all
the fight, and all the blessings, of the Gospel, a savage for ever.
2. If children are not educated to just moral principles ; they
zoill, of course, imbibe those which are false.

184 RELIGIOUS EDUCATION. - [SER. CXLVlL
The mind is by nature prone to wrong. By this I intend, that it
is prone to forget God; to exercise towards him neither love, rev
erence, gratitude, nor submission ; to be governed by selfish, and
not benevolent, affections towards mankind; and to indulge pride,
envy, wrath, sloth, lewdness, intemperance, and fightness of mind.
In a Word, it is prone to be irapious, unkind, insincere, unjust, and
dissolute. These and the hke things, notwithstanding the ingenious
discoveries of Infidel Philosophy, 1 call wrong ; because they are,
beyond a doubt, dishonourable and displeasing to God, injurious, to
our fellow-men, and debasing to ourselves. They do no good ;
and produce all the evil which exists. That the human, race are
naturally prone to these things, is certain ; because children evince
their propensity to them as soon as they commence moral action.
Every man, who sees at all, sees sorae or Cither of these character
istics in every one except hjmself.
There are but two methods, in which these propensities may be
either removed, or checked:' the Grace and proyidence of God,
and the laboiir of man : I mean the labour of man, especially,
when in the, best manner exerted, in the beginning of life, to edu
cate children in virlue. That God raay be expected to remove,
or even to check, them, will hardly be admitted by most of the
men, against whom I am 'contending. But they, will universally
acknowledge, that the labours of man are important to this end ;
and that they coincide' in their efficacy, if he acts at all, with the
agency of Gpd. So far then, as these evils can be exterminated,
or restrained, the labours of man are not only useful, but indis
pensable. Childhood is the seed-time of life ; ,the season, in which evei;y
thing, sown in the mirid, springs up readily, grows with peculiar
vigour, and produces an abundant harvest. Iri this happy season,
the garden is fitted by the Author of our being for the best culti
vation. If good seeds are- then sown ; valuable productions may
be (Confidently expected : if not; weeds of every rank and -poison
ous kind will spring up of themselves, of which no future industry
will be able to cleanse the spil.
What is implanted in childhood takes deep root, also; and can
never be eradicated in future .life. The principles, established in
this golden period, are regarded with more veneration and attach
ment, are retained longer, and are more powerfully operative, than
any other. They reappear^- after having been for a great length
of time invisible ; and renew their energy, after haykig been
supposed bopelessly extinct. Such, then, being, confessedly, the
importance arid strength of early instructions ;. how interesting
must it be in the view of every sober man to prevent, while they
can be prevented, the immense evils of wrong principles; and to
secure, while they can be secured, the inestimable benefits of those
which are right.'

SER. CXLVli.] OBJECTIONS. 185
The child who is noi religiously educated in the dawn of life, must,
even with the happiest future advantages, be ignorant of many inter
esting moral doctrines, during all that season in which doctrines are
xiapable of Mgh and happy influence. In the mean tiirie, he will also
imbibe many others, which are false and malignant. No man is
better, than his principles vvill make him. Virtue is nothing, but
voluntary obedience' to truth. . Vice is nothing, but voluntary
obedience to falsehood. , The doctrines, which he obeys, will
form his whole character. If they are false ; they will form him
to sin, to odiousness, and to ruin ; and that they will be .false, at
least chiefly, if he is left to chdoSe for himself, needs no proof.
Thus the child, left, according to this scheirie, without a religious
education, will become a savage in his morals; not from disposi
tion only, but from ignorance also. In his- mind there will be rio
good principles to counteract the bad ; nothing to enlighten, or
direct, him in the path of virtue ; nothing to suggest the necessi
ty, the wisdom, or the duty, of resisting sin, and avoiding tempta
tion. Such a child will, of course, become a mere beast of prey :
and he who sends him out into society, is more hostile to its
peace, than he who unchains* a wolf, and turns him loose into the
sfreet.
. 3. The Abettors of this scheme, contradict it in their own con
duct. Many of these men assiduously teach their children industry,
economy, justice, veracity, and kindness to their fellow-men. Why
do they educate their children in this manner ? They will answer.
Because they think these things useful to their children , and child
hood the time in which they can be mpst effectually taught. Let
us examine their conduct by their own rules.
All these things are by a part, and not a small part, of rnankind,
denied to be useful. They are, pf course, in dispute* Ireturn
them, therefore, their own reasoning ; and say, " Ypu opght not
to teach your children Industry, until they are grpwn to adult
years ; lest they should practise industry through prejudice, and
not from candour and conviction. Multitudes think sloth prefer
able to industry. Why do you forestall the judgment of your
children 3 and give them by education a bias to the other side of
this question?" -
" Why do you teach them Economy ? Great numbers of man
kind, and among them many persons of superior talents, haye
thought profusion, preferable to economy 3 and have proved the
sincerity of tbeir opinion by their own prodigahty. The question
is, hitherto, undecided. You ought riot to prejudice the minds of
your children ; but leave them to examine for themselves.'^
',' Why do you teach them justice ? Fraud has & numerous
train of advocates, whp will sfrepuously urge the error of your
judgment. Ought not your children to find the field of decision
unoccupied ?"
Vol. IV. 24

186 RELI^OUS EDUCATION. , [SER. CXLVU.
" Why do you teach them Tfuth ? David said in his haste, that
all men were liars : and universal experience proves that the num
ber is very great pf those who think truth of little value. Preclude
not your children from the chance of judging candidly on this im
portant question ?"
" Why do you sp sedulously teach themjiindness ? Mark the
vast multitude of those, who prove by their conduct, that they
think this attribute a weak and contemptible characteristic ofman.
You are, therefore, prejudicing your children concerning a subject
which is far from being s.ettied, and of pre-eminent importance to
their success in the world. All these things are as strenuously
opposed, and disputed, in the world, as piety, faith, repentance, or
evangelical good-wilh There is, therefore, no justification of your
conduct on this ground." ^ - ' ' ' >
"Can you pretend, that Piety is not as rational, and as impor
tant to man, as eiiher of the things which you enjpin uppn your
children ? If love and reverence to Gpd are not important, no
thing is. All good comes from God. When He gives, we enjoy :
when He withholds, we are destitute. But he cannot be expected
to give ; he certainly will not give; to those, who, finally, neither
love nor reverence his character. If he is not believed, nor
trusted; he canhot be reverenced, nor loved. Without yai/A,
¦therefore, piety cannot exist. If sin be not hated, jegretted, nor
renounced ; or, in other whrds,repented of ; piety will in like man
ner be impossible." •- ,
" Besides, you teach your children, as you. teach others, both
wilh - diligence, and ardour, to -disbelieve, despise, and hate the
Scriptures, The Scriptures, you know, profess themselves to be
a Revelation from God. To the question, whether they are such
a Revelation, Chrislia'ns believe the positive, and you 4he nega
tive, answer. You will not deny, that .they have the same right
to adopt their belief, and their consequent obedience, which you
have to adopt your disbelief, and your consequent disobedience.
Neither can you dpubt, that he, who believes with the best evi
dence, is the wisest man. Their arguments you have utterly fail
ed to answer. Fowr objections they claim to have reftited; and
can plead this strong proof pf .the justice of their claim, furnish
ed by yourselves, that for many years you. have quitted^the field
of discussion. On good grounds, therefore, they regard- you as
vanquishedi ' In iAis respect, at'least, you must acknowledge, that:
they have an .,advanla.ge pver you, which ig infinite. Should the
Scriptures prove ip be false, they will lose nothing by believirig
ihem. Should they prove to he true, you will gain nothing., and lose
your all.''^ j. -'-
"The case pf yourselves, and Christian parents,^ is the iiase of
your children and theirs. , By teaphingyour children to disbeheve
the Scriptures, you expose them to infinite lossj Christians; by
teaching their children to believe the Scriptures, do what is in thefr

SEB. CXLVU.] OBJECTIONS. 187
power to secure to them infinite gain. You may, therefore, be
challenged to Show, that their conduct is not wiser, and more
defensible, than yourS."
" But it is enough for the present purpose, that you prove your
selves insincere in your scheme by pursuing the contrary conduct.
You prove rinanswerably, that, in your opinion, children ought
diligently to be taught that system of moral principles, which you
think good and useful. The conduct, to vvhich you object in
Christians, is exactly the same. All, that they teaehy they think
good; eminently -good, and infinitely useful."
4. As Virtue is nothing but' Obedience to Truth; so Truth must
he taught, before Virtue can be practised.
If the former part of this position be admityted ; the latter will
be self-evident. As the former cannot be denied, with even a pre
tence pf argument; I shall take it for granted, that truth must be
taught to children, in order to render them virtuous. But the Re
ligion of the Scriptures is the only system of Truth, which will
make children virtuous. This I say With confidence-; because no
other system of docfrines has ever made men virtuous. Cicero
testifies this of the western heathen philosophy. The Brahnvans
frankly acknowledge it pf the eastern.*' Every man of common
information, knows it to be frue of Infidel Philosophy.
If, then, children are to be rendered virtuous while they are chil
dren ; that is, while there is ' the best reason to hope that they may
become virtuous ; tbey must be educated in the religious system
of the Scriptures. -
5. Virtue is a simple indivisible tMng; and must therefore exist,
and be taught, entire, or not at all.
There never was an instance, in which a' man was possessed of
half the character of vfrtue ; orin which he exercised the affections,
and voluntarily performed the duties, of virtue towards pne class of
pbjects, and not towards another, and towards all. A man may
unquestionably be virtuous, and yet not perfectly virtuous >: but it
is impossible, that he' should be the subject of piety, and npt of
benevolence; or of benevolence, and not of piely. Itis impossi
ble, that he shoujd lovtGod, whom he hath not seen, and hate, or
not love hisbroiher whorn he hath s'een. It is equally impossible to
love our fellow-creatures, ahd not love Him, who made, preserves,
and blesses, both us and them. Equally impossible is it, as was
shown in the preceding discourse, to love either God or man, with
out governing our selfish passions. Thus itis plain, that virtue
cannot pxist iri' parcels, or by halves. - . -
As virtue cannot exist in this manner; so- it cannot to any pur
pose, be taught in this manner. The whole use of teaching is to
effectuate the practical end of the~ instructions, which are given.
* The;' declare, that in (he present Youge all men are' only sinfuL See Asiat.
Research. Maur. Ind. Antiq. and Bapt. Miss. Reports.

188 RELIGIOUS EDUCATION. ¦ [SEB. CXLVJL
If these are limited in such a manner, as not to comprise the object
in view j they will necessarily fail of their effect. Partial, instruc
tions on this subject fall utterly short of teaching what virtue is ;
and must therefore be fruitless, Virtue is love to God, love to man
kind, and the subordination of all our passions to this great affection.
If this be not ta.ught ; nothing is taught, to the purpose in view.
The very docfrine, that a part of this is virtue, will, by leading
him into a fundamental and fatal error, effectually prevent the child
from becoming virtuous. Thus the Christian system alone teaches
what virtue is; and leads alone to ,the attainment of this glorious
attribute, and the practical obedience of its dictates. If children,
then, are not rehgiously'educated ; they will bei. perfectly destitute
of all human aid towards- becoming vixtuous. Should they die be
fore they arrive at adult years ; they must, if this scheme be pursu
ed, die without a hope, .
6, If children are not religiously educated; they will:, instead of
being candid, be strongly prejudiced against Christiamty,
The professed, intention of those with whom I contend, is to
establish candour in the minds pf children, and prevent them from
bias and prejudice. This, undoubtedly, wears a fair appearance ;
but, like many other specious things, is false and hollpw. Chil
dren, by means of the evil propensities, which I have mentioned,
are naturally prejudiced ^ga'ii^st every thing, which is morally
good,' They are unfriendly to the Scriptures, to Gpd, and to th^r
duty; and are prone tq all unbehef, and to all sin. The sin,
which they love, and practise, the Scriptures forbid ; and threaten
the commission ofit with the most 'awful , penalties. Still they
choose to practise it ; and therefore hate the Scriptures, by which
i t is thus forbidden and threatened. Thus ,their minds are sponta-
neouslyprejudiced against the religion of the Scriptures. If, then,
they are not religiously educated ; the very bias, the very want of
candour, which the authors of this scheme ^jrofessedly design to
preverit, will exist, of course,, in the highest degree; ' Thus the
scheme defeats itself 5 and frustrates thp only purpose, for which
it is proposed. - > ,
These truths are obvious in fact; particularly in the conduct of
the objectors themselves. Both they and their children are always
prejudiced against Christianity. Among all the Infidels, whom I
have known, I dp not recollect an indiyidiial, who appeared to me
tohave examined thoroughly even the objections of Infidels against
the Scriptures^ much less the argutnents. Which have been ad
duced by Christians in support pftheif divine origin. I do not
remember one, who appeared to hftv-e investigated, with serious
attention, the fruth, evidence, or excellence, of the d&qtrines,
which they contain. So far as my knpwledge extends, they have
all rejected them both in the gross, and without a single earnest
inquiry. Such cannot be the conduct either of candour, Or com
mon sense, • .

SER. CXLVIL] OBJECTIONS. 189
7. Children, however religiously educated, cannot think too favour
ably of Christianity ; and in this sense cannot be prejudiced.
The Christian system is the only system of moral truth ; and
Christianity is the only real virtue. All things, pertaining to life,
and to godliness, are revealed in the Scriptures, either expressly,
or by plain and necessary implication, Man fias added nothing
defensible to what they contain, on the subjects of duty and salva
tion, the character of God, or the moral character of himself.
Obedience to the law, which they alone publish, is the only virtue ;
the only voluntary conformity to the will of God ; the only founda
tion of praise and reward.
But truth and virtue cannot be loved too intensely : neither can
be so highly regarded, as its worth demands. All men estpeuj,
andlove, these divine objects, incomparably less than they merit.
In the estimation, and affection, of glorified beings, their excellence
will rise higher and higher, and their lustre become more bright,
beautiful, antj lovely, throughout all eternity. It is impossible for
a created being to regard them so highly, as their importance de
serves. The martyr, wbo expired on the rack, or perished in the
flames, for his attachment to these inestimable objects, gave to their
worth the highest testimony in his power. But even his testimony
was faint and languid, compared with their inherent glory and
beauty. Should the truth of this assertion be questioned ; let it be
remembered, that the Son of God became incarnate, and died on
the cross, to restore the love of truth, and the exercise of virtue,
to the soul of man.
Thus the argumenton whicbthis schemeis built, is itself founded
on a gross and miserable falsehood ; and a proof of , lamentable
ignoranqe concerning the subject in question. Who can estimate
truth loo highly, when he remembers, that it is the basis, and the
suppqrt, of the divine kingdom ; or yirtue, when he perceives, that
it is the object of boupdless complacency, and eternal reward ;
when he remembers, especially, that truth and virtue are the beauty
and glory of Jehpvah ? ,
8. God has expressly commanded men thus to educate their chil
dren, ^ ... ^ ¦
The foolishness of God is wiser than men. ,The objector here
attributes foolishness to God;' but it is easily seen, that his own
arrogated wisdom terminates only ip folly ; that his scheme is idle
arid ruinous; and that the argument, on which jt professedly rests,
is a mere falsehood. Such, in the end, are, to the eye of sober
irivestigation, all the devices of that vain, deceitful philosophy,
which men so proudly e.xaltin opposition to divine wisdom.
But, were we unable to detect either tbe folly, or the mischief,
of this, scheme ; or toevjnee, by arguments pf our own, the wisdom
ofthe divine command; still eyejy Christian would find his doubts
satisfied, and bis duly clear, in the command itself. Thus saith the
Lord, is to him a polesfar, and infallible guide, over the ocean of

190 RELIGIOUS EDUCATION [SEB. CXLVU.
doubt. To know, that any thing is the will pf Gpd, is enough.
He obeys ; and asks no reasons, to prove his obedience wise and
safe. Would he even preserve the character of consistency, he
cannot fail to perform' this duty. Religion he esteems infinitely
important to himself : can he fail to teach it to his children, that
they also may share in so vast a blessing ?
Were he to omit this duty, he would sacrifice his children : for
he would lose the best opportunity of doing them the greatest
good, which is ever to be in big power. But to omit it wholly
would be impossible, unless he should cease to live like a rehgious
man. All his rehgious conduct would teach with command
ing efficacy tfie very truths, which his voice denied. They would
unceasingly behold Religion and all the duties of his life: they
would hear it every morning and every evening in his family de
votions. - '¦ ' '
REMARKS.
From these observations it is evident,
1. Thnt the scheme of education, against which I have contended,
is false, vain, and mischievous. ' - ¦ _ -"
It is _/a/se, because the argument, by which it is supported, is
false; because the opinions, which accompany it, are erroneous.;
and because the views, with which it is professedly supported, are
hypocriticak This is clear from the conduct of those, who de
fend it : since that is directly contradictory to the scheme, itself,
and to the reasons, alleged in its.defence. It is vain, because, in
stead of accomphshing the purpose' intended, it would effectuate
the contrary pui'pose. Instead of increasing candour,:and pro
ducing investigation, it would only prevent investigation, and ad
vance prejudice. It is mischievous, because it would prevent chil
dren from knowing and enibracirig truth in the highest of all con
cerns ; their duty and salvation ; and would lead them only to ig
norance, eri-or; and iniquity^
Indeed .all this is so obvious, and so certain, that I hesitate not
to pronounce those, who propose it, whenever they are men of un
derstanding, wholly insincere in the proposal. It is, I think, impos
sible, that tbey should be so bhnd to- such obvious truth, as for a
a moment to imagine th^ education, which they urge; to be con
sistent with reason and common sense. On the confrary, it^may,
without any want of candour, be asserted, that their design is of a
very different nature. Instead of aiming at the promotion of can
dour in children, they unquestionably intend to persuade men to
educate their children in ignorance of the Scriptures, in an habitu
al disregard to them, and^ltimately in a con&med hatred of their
jirecepts. They are sagacious enough to discernj that all persons
are best fitted to i-eCeive religious impressions in childhobd ; and that,
if they are suffered to grow up without them, they will either never
receive them, or receive them with excessive difficulty. By pre-

SEB. CXLVIL] OBJECTIONS. 191
scribing, and urging, this mode of education, they expect to see
children habituated to Irreligion, and confirmed, without arguraent
or conviction, in infidelity. In this manner, far more easily and
surely than in all others, they hope to exterminate Religion from
the world. .
Of all these observations, complete proof is furnished by the
conduct bf modern Infidels. In defiance of this very scheme, they
have laboured with immense industry and-aft, to possess thera
selves of the education of children, throughout France, Germany,
and other countries of Europe. Nor have they laboured withput
success. Distinguished Infidels have extensively become instruct
ers of those, who were bOrn to wealth and greatness ; and men,
corrupted by themselves, have still raore ebttensiyely taught Ae
mass of mankind. All these they have trained up to the prin
ciples of Infidelity, and to the unlimited practice of vice. ,The mind,
almost from its infancy, they have debauched by sentiments and
images of pollution ; withdrawn it from duty, from God, and, from
Heaven, by fraud and falsehood ; aiid- allured to sin, and to hell,
by art and ingenuity, by sophistry and entanglement, by insidious
temptation and impudent example. With a smooth, soft, and lubricous
progress, they have crept into the bosoms of the rising, generation ;
and pierced them to the soul with fangs of poison. A general dis
solution bf health, a hopeless decay of the vital energy, has fol
lowed the incision. The bloom of life has vanished ; a livid hue
overspread the frame, and every harbinger of death hastened to
announce the speedy dissolution. ,
Here, no anxiety has been even pretended concernirig the pre-
occupancy of the early mind,pr the prevention of future candour.
No succeeding investigatipn has been even hinted ; and no inten
tional discussion of the great question proposed. ^ Such fairness,
indeed, was not to be expected from such men. Their only object
has ever been to destroy the Bible, truth, and virtue ;and to the
nature of all raeans, provided they will accoraphsh the end, they
are perfectly indifferent., The man, who is deceiyed by such a
scheme, supported by such arguments, and recommended by such
men, must be a dupe of choice ; a gudgeon- caugbt -even without a
hook. -2. From these observations it is also evident, that the~.Religious
Education of cMldren is a high and indispensable duty.
In the text, and in many other passages of Scripture, it is so-
leninly coramanded by God. If the considerations, suggested
throughout this discourse, are just ; it is powerfully enforced by
Reason. Our children are bone ofour bone, and flesh of our flesh ;
endeared to us by a thousand ties, and a thousand delightful offi
ces. All their interests are ours ; and. often nearer to our hearts,
than our own. They are committed to us, in solemn charge, by
our Makef; . to be educated by Us for his service and kingdom.
He has made all things, in iheir situation and ours, conspire to this

192 RELIGIOUS EDUCATION. [SER. CXLVtt
great end. Their helpless state calls for the habitual care and
watchfulness, the uniform kindness and confrol, of their parents.
Their minds, unoccupied by falsehood, are easily susceptible ot
truth, and fitted to receive and retain every useful impression. It
the best impressions are not made, the worst will be ; and parents
are the only friends, from whom may rationally be expected the
comraunication of good, or the prevention of evil. If this duty
be not early done; they may die before it is done, and their souls
be lost. If they live ; we waste the golden season of doing them
eternal good.
Who, that is not dead to conscience, to humanity, and even to
instinct, can thus act the ostrich ; and leave his little ones to be
crushed by every foot ? Think of the awful account, to be given,
of wrapping this talent in a napkin, and burying it in the earth.
Think of the infinite difference between ascending with them to
Heaven, and accompanying them down to the regions bf perdition.
Think ofthe reflections, which must arise in thefr minds, and ours,
throughout eternity, when their ruin shall be seen to have sprung
from our neglect.
Nor is this duty incumbent on parents only. Every Instructer
is bound indispensably to second their endeavours, where they are
faithful, and to supply, as far as may be, the defect, where they
are not. Education ought every where to be Religious Education.
The master is as truly bound to educate his apprentice, or his ser
vant, in religion, arid the schoolmaster his pupil, as the parent his
child. In the degree of obhgation, and of sin in violating it, there
may perhaps be a difference. In the nature of it, there is none.
The comraand is. Train Up a child in the way he should go ; direct
ing all, who are entrusted with the care of children, to educate
them in this manner.
At the same time, parents are further bound to employ no In
structers, who will not educate their children religiously. To com
mit our children to the care of irrehgious persons, is to- commit
lambs to the superintendency of wolves. No sober man can lay
his hand on his breast, when he has placpd his child under the
guidance of an irreligious teacher, and say, that be has done bis
duty ; or feel himself innocent of the blood pf his child. No man
will be able, without confusion of face, to recdtmt this part of his
conduct before the bar of the final Judge.

SERMON CXLVIII.

THE ORDINARY MEANS OF GRACE.  THE MANNER IN WHICH RE
LIGIOUS EDUCATION IS TO BE CONDUCTED.  MOTIVES TO THIS
DUTY.

Proverbs xxii 6. — Train up a chUd in the way he phould ga ; and when he it old,
he will not depart from it. ,
In the last discourse, I considered the Duty of educating chil
dren religiously. , In this, I propose,
II. To point Old the manner, in which Religious Education should
be conducted; and,
III. To exhibit some ofthe Motives to the performance of this
duty, suggested by the promise in the text.
The terms. In which the command in the text is communicated,
teach us, as I have heretofore observed, that Children, in their Edu
cation, are to be drawn from one action, and attainment, to another,
by . persuasion, promises, and other efforts, continually repeated.
Under the general meaning of tliis phiiaseology, may be easilyjn-
cluded, whatever I shall think it necessary to observe concerning
this subject at the present time, v
Some of the observations, formerly made concerning the general
education of children, will be applied, here, to thefr Religious
Education. So important a subject deserves to be presented in a
full hght. No interesting, useful adjunct, ought to be forgotten by
the mind, while employed in the consideration of a duty, which
holds sp high a rank. So far as the narrow hmits, necessarily as
signed to it in such a system of discourses, will allow, I shall en
deavour to omit nothing, which is of peculiar weights
1 . Religious Education should he Beginn in the dawn of Child
hood. J The earhest days, after intelhgence is fairly formed in the
mind, are incomparably the best for this purpose. The child
should be taught, as soon as he is capable of understanding the
Instructions, vvhich are to be communicated. Nothing should be
suffered to pre-occupy the place, which is destined to truth. If
the intellect is not filled with sound instruction, as fast as it is ca
pable of receiving it, the enemy, who never neglects to sow tares
When parents are asleep, will imperceptibly fill it with a dangerous
and noxious growth. The great and plain doctrines of religion
should be taught so early, that the mind should never remember
when it ^began to ,learn, or when it was without this knowledge.
iWhenev«r it turns a r-efrospective view upon the preceding periods
of its existence, these fruths should seem always to have been in
Vol. IV. 25

194 RELIGIOUS EDUCATION. [SER. CSLVIII.
its possession ; to have the character of innate principles ; to have
been inwoven in its nature ; and to constitute a part of all its cur
rent of thinking. '
In this manner, the best security, which is in tbe power of man,
will be furnished against the introduction, and admission, of dan
gerous errors. Tbe principles of Infidelity have little support in
argument or evidence ; but they easily take deep root in the in
clinations of the' mirid ; and hold, but too frequently, a secure pos
session of its faith by the aid of passion and prejudice. No hu
man method of preventing this evil is so effectual, as engrossing
the assent to evangelical truth, when the mind is absolutely clear
from every prepossession. A faith, thus established, all the pow
er of sophistry will be unable to shake, in the same manner
ought its religious Impressions to be begun. No period should be
within the future reach of the memory, when they had not begun.
Every child easily imbibes, at this period, a strong and solemn re
verence for bis Creator ; easily realizes his universal presence,
and the inspection of his all-seeing eye ; admits without difficulty,
and without reluctance, that he is an awful and unchai^eable ene
my of sin ; and feels, that he himself is accountable to this great
Being for all his conducts The. conscience, also, is at this period
exceedingly tender and susceptible ; readily alarmed by the ap
prehension of guilt; and- prepared to contend, or to fly, at the ap
proach of a known femplation. All the affections, also, are easily
moved; and fitted to retain permanently, and often indelibly,
whatever impressions are made. The heart is soft, gentle, and
easily won ; strongly attached by kindness, pecuharly to the pa
rents themselves, and generally to all others, with whom it is con
nected. To every amiable; every good, thing, it is drawn compar
atively Without trouble or resistance ; and united by bands, which
no future art, nor force, can dissolve.^ Against every odious and bad
thing its opposition is with equal ease excited, and rendered per
manent. Its sensiMity to praise, for laudable actions, is exquisite ;
and no less exquisite its dread of blame, for conduct which is unwor
thy. Its hope also of future enjoyment, audits fear of future suffer
ing, are awakeried in a moment, without labour, by obvious consider
ations, and with a sfrength, which renders them powerful springs of
action. This susceptibility, this tenderness of heart, -and of conscience,
constitute a most interesting,; desirable, and useful preparation of
the mirid to receive evangelical truths, and religious impressions ;
and invest it with all the beauty and fertiUty of spring. Almost
every thing which the eye discerns, is then fair, dehghtful, and
promising. Let no person, to whom God has committed the use
ful, honourable, and happy employment of cultivating minds, be
idle at this auspicious season. On faithful, wise, and well-directed
labours, busily employed at this period of the human year, the
mildest winds of Heaven breathe ; its'most fertilizing showers de-

SER,CXLVin.] - RELIGIOUS EDUCATION. 195
scend ; and its softest and most propitious sunshine sheds its hap
py influence. He, who loses this golden season, will, vvhen the
autumn arrives, find nothing in his fields, but barrenness and
death.' Nor is this period less happily fitted for the establishment of use
ful moral habits. Habits, as has been heretofore observed, are
the result of custom, or repetition-; and may in this manner be
formed at any age. But hi early ' childhood the susceptibihty is
so great, and the feehngs so tender, that a few repetitions will gen
erate habitual feeling. " Every impression at this period is deep.
When these, dierefore, are made through a moderate succession,
the combined effect cari rarely be efiaced. Thus good habits are
soon, and durably, estabhshed ; and all that course of ti-ouble pre
vented, of which parents so jusdy and bitterly complain, when this
work is to be done at future seasons of life.
But habits constitute tbe man. Good habits form a good man,
and evil habits an evil man. Subtract these from the charac
ter ; and it will be difficult to conceive what will be left. It is
plain, therefore, that habits are of supreme importance to the well-
being of the child, his character, his all. Of course, the estab
lishment of those, which are good, is the first object of parental
duty. 2. Religious Education should he continued with Steadiness, and
Unifomuty. In the whole employment of educating a child. Steadiness of
character in the parent is indispensable to success. The parent,
as was formerly observed, should be decisively seen always to
approve, and lave, the same things ; and always to disapprove,
and hate such as are opposed to them. A settled purpose should
be continually discovered in the conduct of the parent, with regard
to this great concern : a purpose to fix in the mind of the child
just views, and principles, of religion, and dispositions really and
evangehcally virtuous. From tms purpose, nothing should ap
pear to divert his attention, or withdraw his efforts. The rehgious
education of his child should evidently appear to be a command
ing business of his hfe ; not a casual, or occasional, employment.
A changing, vibratory character in the parent will prove him to be
either unstable, or not in earnest. No atfribute, which is not obvi
ously vicious, is, perhaps, more unhappily found in the parental
character. The parent, who exhibits a steady, firm, unalterable disposition,
will naturally be believed by his children tp Ipve religion as he
ought ; to make it the chief business of his life ; to be deeply en
gaged in rendering fAem religious; and in all his insfructions to
mean whatever he says. The whole weight of his character will,
therefore, accompany his precepts ; and enforce them in the most
efficacious, manner upon the minds of his children.

196 RELIGIOUS EDUCATION. [SER. CXLVIII.
To convince the child of this character in the parent. Uniformi
ty is of the last moraent. Whatever is pursued at times only, and
in a desultory manner, children will never believe to be a serious
object in the view of the parent. Whatever is sometimes exhibit
ed, in the light of importance, and at others in that of unconcern,
will only awaken doubt, and ultimately produce indifference. Im-
pprtant objects, it is Well known, .always wear this' character in
the vieW of him, who regards them as impdrtant ; and are therefore
felt; and exhibited, in one, and that a serious, manner. So plainly,
and so entirely, is this the fact, that children as easily as men, dis
cover at once the true- place, which any thing holds in the estima
tion of those arourid tbera, by the uniformity, or the inconstancy,
wilh which they attend to it ; and by, the seriousness, or levity,
with which it is .accompanied in their coriimunications. That, and
that only, which is' taught every day, or on every proper occasion,
and which is always taught seriously and earnestly, ia ever behev
ed by the pupil fo hold a place of high importance in the mind of
the insfructer. Orithe contrary, whatever is taught occasionally only,
with levity, or with indifference ; or taught in a manner, now grave,
now ligbt, sometimes earnestly, and sometimes with negligence, re
gulariy at one period, and with long intermissions at another; Can
scarcely be supposed to be of any great significance in the view of
the teacher. This language of nature can be misunderstood by none.
The earliest, and the weakest, mind perceives it in a moment, as well
as the oldest, and the wisest. If, then; parents wish to make deep
and solemn, impressions on their children; let them rememjjer,
that Uniformity in their instructions is indispensable to this end.
Besides, Uniforraity in teaching is absolutely necessary to the
' establishment of habit, both in thinking and feeling. If Instruc
tions succeed each other after considerable intervals, or are given
with a diversity of feelings on the part of the instructer, one truth,
and one impression Will, in a degree, be worn out, before another
is introduced. In the mean time, others of a different, and often
of a Contrary, nature will be imbibed. Thus tJie Work, Kke; the
web bf Penelope, Will be woven at one period, only to be destroyed
at another. In this way the parent w'U find his task always dis
couraging, and often fruitless,
it ought to be reinembered, that Uniformity shouhi extend to
every thing, which concerns ' this subject.: The instructions, the
spirit with which they are enforced, nay, the very deportment of the
instructer, aswell as the control, example, and life, should always
wear one consistent appearance of soleriinity, earnestness, and en
tire conviction. . ' ' ' , . - ;
3. In a Religious Education the Scriptures, only, should he taught.
The youngest mind, which cah perceivp moral truth at all, clear
ly discerns, that no doctrines can be invested with an. importance,
comparable to that of the doctrines taught by God. The character
of this great and awful Being is seen by the humblest intelligent

SER. CXLVIII.] RELIGIOUS EDUCATION. 197
creature to be immeasurably distant from every other. This dis
tinction, of supreme consequence in itself, should be preserved in
its full force by the parent, thi-oughout all his instructions. Reli
gious truth, that is, whatever is an obligatqry object of faith, or
rule of duty; whatever pertains to.life and to godliness; is wholly,
and only, taught by God. This great doctrine should be original
ly impressed on the early mind; and should, afterwards, be never
suffered to esca'pe from its attention. Scriptural truths should, for
this reason, be clearly distinguished at every period, as the un
questioned Word of God ; and come to the child with the sanction
of divine authority. In this method the child will irabibe a rever
ence for these fruths, entirely peculiar ; and, if no human opinions
should be mingled with them in the instruction, will carry it through
life. A litde mixture of philosophy, however, will in a great
measure prevent this desirable gffect ; and imperceptibly lower the
Scriptures from their supreme dignity, and inestimable importance,
down to the humble level of mere human opinion.
4. Such parts of the Scriptures.^ only, should be taught, at any
time, as may be made distinctly intelligible .io the mind of the pupil.
The plainest things are universally the most important. God,
in his infinite wisdom, has in this respect mercifully brought the
means of rehgious knpwledge, our duty, and our salvation, within
the reach of the young, and the ignorant ; who always constitute
the great body of mankind, and, are equally interested in tliem
with the experienced, and the knowing. The -most important
things are thus placed in the power of Children.
-At the same time it is evident, tfiat these are the only things,
which are within their power. The instructer, who attempts. to
teach them either docfrines, or precepts, more obscure, or more
complicated ; or who mixes any extraneous instruction with that,
which is obvious ; will only perplex, and ultimately confound the
understanding of his pupil ; will cloud all his views ; and destroy
his relish for learning.
Nor should the Manner of teacMng be less plain and intelhgi
ble, than the doctrines which are taught. In teaching children,
there should be no display of learnmg ; no extensive or profound
investigations; no introduction of tilings which are foreign to the
subject in hand. The simplest language, the fewest and plainest
words, and the most familiar illusfrations, only, should be adopted;
and the whole force ofthe instructions, and the whole attention of
the child, should as much as possible be confined to the doctrines
themselves. For all superior discoveries, for objections and their
answers, for the connexion and dependence of the truths which
are taught, and for the proofs of their reasonableness and utility,
the child should be referred to future opportunities, and the vigour
of riper years. ; ^ , ,
5. r^e Disposition, discovered, and felt, hy the Instructer, should
always he thai of tender affection.

198 RELIGIOUS EDUCATION. [SEB. CXLVIIL
No instructions are ever advantageously imbibed by children,
except from those, whom they love : and they love none, except
those, by whom they think themselves beloved. The real air, as
pect, and proo^ of affection are as jdiscernibleby a child, as by a
man; and his real friends as easily known. No persons feel af
fection more tenderiy, or more carefully watch the conduct, in
which it is discovered. But the only way to appeal* kind is to
feel kindly^ and the only Way to be believed to have this charac
ter is to possess it. • -
It is not easy to. estimate the importaj^ce of the Manner, in this
employment.^ The instructions of an unkind teacher are hated
of course; pf a cunning one suspected ; of an uninterested one
received with listless indifference. On the contrary, the affe.9tion-
ate instructer is viewed by his pupil as a beloved friend- No
employment invests man with more. amiableness, than well-directed
instruction ; especially when the pupil is a httle cliild. From such
a friend every thing is received, retained, and obeyed, with rever
ence and .delight. By a teacher of this character more good can
often.be done in a day, than by a disgusting one in a life.
6. Religion should always be exMbited in a solemn, and ^pleasing,
and never in a gloomy; and discouraging Ught,
There are persons, usually very ignorant, and frequently of a
melancholy cast, who seem to suppose themselves, and otfeers,. re
quired to be always pf a sorrowful and downcast deraeanour. The
only religious duties, which appear to arrest their attention, are
those, which belong to self-raortification. Between the. licentious
gayety of loose men, and the serene cheerfulness of religion, they
make, and are . apparently willing to make, no distinction. A
smile, they mistake for an expression pf unwarrantable levity ; and
the grateful, cheerful lives of their fellow-christians, they construe
into mere courses of ^prldly ease, and sinful security. Of these
persons, some are undoubtedly self-deceivers ; some are gross
hypocrites ; especially those, who make great pretensions to sanc-
iiiy, and rauch bustle, about their rehgious atlaiiiments. Others
of thera, also, are unquestipnably Christians; Those of this class
are all persuaded, that their views of rehgion are just ; arid, both
frora a sense of duty, and the exercise of affection, feel themselves
obhged tp communicate them to their children. What they teach,
they exemphfy. Accordingly, both the instructions, and the ex
amples, are only gloomy and awfuF-; and are regarded by their
children only with dislike and dread. From the mere force of na
ture the teacher may be loved, and his insfructions re verenped ;
but both vyill'still be. met, and listened to', pnly with pain and' dis
gust. Both the precepts, and the religion, which .they incukate,
will be dreaded beforehand, and disrehshed afterv<fards, . .A re
lease from them will be regarded as an escape, , No useful im
pressions can be made by th^m, no desirable conduct effected.
Children, thus taught, usually dislike rehgion even more than

3EB.CXLVm.] RELIGIOUS EDUCATION. 19^
ihote, who are not taught at all. A moderate share of common
sense must, one would Oiink, banish for ever this disastrous mode
of instruction. ¦
It is far from being^my intention to deny, that there are painful
considerations connected with religion. One of its employments
is to fonri just -views of sin ; and another,' to regard it with suitable
emotions. Sin is always a painful subject of conteraplation. Nor
is Repentance without- its mixture of pain. Self-denial also, is
at many tiraes, and iri various- respects, a source of 'Serious suffer
ing. But sin itself is ho part of religion ; and the anguish of re
pentance is, in the beautiful language of Mrs. Steele, A painful,
pleasing anguish ; incomparably more desirable than the sinner's
hardness of^eart-^ ' There is something so pleasant, so sweet, so
congenial to the proper taste of a rational being, in ingenuous sor
row for sin, an honest Confession of it to our heavenly Father, cor
dial resistance to temptation, and faithful resolutions of new obe
dience ; in victory over our lusts ; in a consciousness of evangehcal
worth ; 1n the conviction, tHat we have glorified our Creator ; and
in a humble hope of his approbation; all infvolvedin the exercise
of repentance ; as to render this affection of the heart too. welcome
to the penitent, ever to be dehberately exchanged by him for the
gratifications of sin. The same enjoyments, also, accompany
Christian self-denial too obviously to demandproof;! and to every
mirid, controlled by religion, render it universally agreeable, arid
frequently delightful. What, then, shall be said of the Christian's
faith, and Idve, and peace, and hope, and joy; all of thera other
names for refined and elevated pleasure ? Look into the writings
of David, and Paul ; and learn frpra their own cjxpressions, how
Christianity can allay the storms of frouble, and gild the gloom of
a sorrowful life with serenity and sunshine.
-If, then, religion itself is presented by an instracter with gloom
and discourag'epient ; it is falsely presented : Trijths may be taught,
but they are exhibited in a false garb. With this garb, they Will
alvvaysbe associated in the mind of the pupil : and. the whole ef
fect will bf misconception and error.
In this mode of instruction, children are kepf at a distance from
religion by a regular repulsion ; and scarcely approach so near, as
fo. learn its real nature. Even truth itself will to them be odious
truth : religion will be hated^and dreaded before it is known : and
ici receive instruction will be regarded as a mere'and pairfful task.
That, which is taught, the child will neither love, respect, nor re-
mernber r .and the teacher's own exapipte of its influence will com
plete the alienation, which his precepts began.
Austerity in an instructer vvill produce, substantially the same ef
fects. Religion is in its nature, and by a child is regularly seen
to be, eminently solemn, and in- some respects awful. A.t the same
time, il is serene, cheerful, and lovely ; tbe source of the purest
peace, the most solid cons,olation, and the most refined joy. Iti-

200 RELIGIOUS EDUCATION. ' .. [SER. CXL VIH
whole character ought to be set before the child-. Let its solemni
ty awe ; let its cheerful and dehghtfal aspect inspire hope, and en
gage a^ection. Escape from evil, and the attainment of good, are
the only motives, by which a rational being can be influenced at
all. Both these, therefore, should be placed in the view of the
child. St, Paul has thougbt propter to urge our obedience to the
law by the consideration, thatut is good, as well as just, and holy;
and to recommend our duty by the argument, that it is our reason
able service. Every Christian, in thepduca€on of his" children, i§
bound to follow the exaraple of this great Instructer. :
7. fteligious Education ought to be enforced by the Government,
Example, and Players of the teacher.
Government iS the great means, by which the autjiority of the
parent is preserved, and the obedience of the child kept alive. It
is, also, the great means of communicating to the child lasting and
influential impressions, apd of preparing him cheerfully, and affec
tionately, to receive thp fruths, which he is taught. ' Sound gov
ernment perfectly harmonizes with sound instruction. No char
acter is so highly regarded by man, as tbat, which is displayed in
wise, just, and benevolent control.' Governirient also presents
every instruction in the form of law, and all conduct in the sol
emn guise of duty ; enjoins obedience rwith authority, and enforces
its injunctions with penalties and rewards. ,
A childj well governed, loves his parent of course. From the
parent his affection is easily transferred to his precepts. He is
prepared to obey, as well as to listen; and desirous to please his
instructer, as well as to profit himself. An ungoverned child, on
the contrary, will neither listen nor regard, neither obey nor profit.
His only, disposition, his only design, will be to neglect whatever
is taught, and oppose whatever is enjoined. The former he will
despise : against the latter he will rebel. Two children, of these
contrary characters, can hardly be compared. The one will learn
and do every thing ; the other, nothing.
What Government thus happily begins. Example confirms; The
teacher, who does not hve agreeably to his own instructions, will
never be supposed to love, nor even to believe, what he enjoins.
All his labours will, therefore, be attributed to sinister views'; to
the pursuit of his own convenience ; and not to the love, either of
religion, or his pupil. Instructions, thus regarded, will, never be
welcomed to the heart, and rarely to the understanding. He, on
the contrary, whose life is governed by the same rules which he
prescribes to his childj will always be considered as provmg his
own sincerity ; as teaching what he believes, and enjoining what
he loves. The precepts of such an instructer are rarely disrelished,
and never doubted.'
All our instructions, however, like our other efforts, are in vain
Without the blessing of God. ' This blessing, to be obtained, must
be asked. Prayer for the success of our insfructions should ac-

SER CXLVm.]! RELIGIOUS EDUCATION. qqi
company them of course. The child should be a witness of the
parent's supplication to God for him ; and should be taught to
supphcate for liimself. All the duties of religion are eminently
solemn and venerable in the eyes of children. But none will so
sfrongly prove the sincerity of the parent; none so powerfully
awaken the reverence of the child ; none so happily recommend
the instruction, which he receives ; as family devotions, pecuharly
those, in which petitions for the children occupy a distinguished
place. At the same time, God will actually bless those, who seek his
blessing. But, where it is not sought, it will not be given : and,
where it is not given, our best exertions will be in vain. Except
the Lord build the house, they labour in vain, that build it.
III. Ishall now exhibit some ofthe Motives to the performance of
this duty, suggested by the Promise in the text.
Train up a child in the way he should go ; and, when ke is old, he
will not departfrom it.
This promise has been differently construed by different Com
mentators. Some have supposed it to be an absolute promise ;
declaring, that in every instance in which a child is thus educated,
he will persevere in the way he shoidd go. Others have supposed
it to declare merely the usual result of such education. The
former class say, that every instance of failure, on the part of chil
dren, is owing to a want of faithfiilness on the part of the parents.
They add, that, if parents were perfectly faithful in this duty, their
chilcfren would never come short of eternal hfe. With this con
struction I cannot agree, for two reasons.
First. The Scriptures abmmd in such absolute declarations, which
are not, and cannot be, understood in this absolute manner. Thus it
is said, that neither drunkards, nor re-pilers, nor extortioners, ^shall
inlierit the Mngdom of God. Yet some men, of all these classes,
unquestionably become penitent; and by the reformation of their
lives prove themselves to be Chris'tians. Should it be said, that
sinners, of these several characters, who leave the world without
repentance, will not inherit the kingdom of God ; and that this is
what is intended : I answer : " The declaration would undoubted
ly be true ; but would, I think, be nugatory ; because it would be
equally true of all other sinners."
Secondly. According to this construction there would be nothing
declared. No person ever educated his child with perfect faithful
ness. On this groimd, therefore, no child would persevere in this
desirable way. Of course, the promise, considered in a practical
light, would be nothing to mankind.
If these observations are just ; it will I suppose, be admitted
without difficulty, that God vnlended thispt-omise as a direct encour-
agemerit to parents, who shoidd he faithful m such a degree, as we
sometimes see exercised in the education of children. The amount of
the promise to these parents is, I apprehend, that their children will,
Vol. IV. 26

20-2 RELIGIOUS EDUCATION. [SER. CXLVUI.

a

generally, when trained up in the way they should go, not departfrom
it. This, as it appears to me, has also been die course of provi
dential dispensations. .
To this declaration, however, it probably will be, as it often has
been, objected, that the course of providence, here alleged, is against
the promise ; and that it is contradicted by plain facts. " The chil
dren," it has been often said, " of religious parents, the children
particularly of Clergymen, who, if any, must be supposed to be
religiously educated, exhibit as few proofs of a virtuous character,
and as many proofs of a sinful one, as the children of other men."
Nay, it has been said, I have frequently heard it said, that " the
children of .professing Christians, and particularly of Ministers,
are less virtuous, and more distinguished for profligacy, than other
children." These observations are not always made with an in
tention to utter slander, and with a conviction that they are false.
They are sometiraes uttered by sober men. Nay, they are sometimes
countenanced by Christians, and even by Ministers ; especially in
the indulgence of zeal against the doctrine, that there are Means
of Grace. I have heard it asserted, and apparently with some
feelings of victory, that in a given case, or cases, persons, who
have not been religiously educated; had become subjects of piety
in as great, and greater, numbers, than those who had received
such an education. That many persons, who have not been reli
giously educated, are sanctified, is undoubtedly true. That their
number is proportionally so great, as, is here indicated, will be af
firmed only by the zeal, which is not according to knowledge. Let
any man read the history of Revivals of Religion ; and he will need
no further arguments on this point. .Still, as this doctrine has
spread so far, and assumed so serious an aspect, I shall now make
a few- brief remarks concerning the subject..
First. All professors of Religion, and all Ministers, are not Chris
tians. From those who are of this character, the ReUgious Educa
tion of their children cannot be expected.
Secondly. Some, who are Christians, perform this duty very im
perfectly. Men of both these classes are not unfrequently too
much engrossed by other concerns. Professors are sometimes so
deeply engaged in their business, and ministers by their studies, as
to neglect this and many other duties. Some of them, also, are
negligent, through a characteristical easiness and carelessness of
temper. Some are injudicious ; and pursue ill devised plans. Some
are of a changeable disposition ; and undo to-day, partially at
least, what they did yesterday. From these and other causes, of
the like nature, the manner in which they educate their children is
very imperfect. Of this imperfection the consequences will be
experienced of course. '
Thirdly. Some Christians govern their children unhappily. They
are passionate ; and govern with fickleness, and violence. They
are indulgent 5 and scarcely govern them at all. They are austere,

SER. CXLVIII.] RELIGIOUS EDUCATION. 203
or gloomy ; arid thus discourage, and disgust, their children : in
sensibly alienating thefr minds both from their instructions, and
themselves. Fourthly. One of the parents is sometimes irreligious ; and thwarts
ihe labours ofthe other.
Fifthly. Some Christian parents, though it is believed this number
is small, do not pray in their families ; and inthis manner fail of
receiving blessings upon themselves, and upon their children.
Sixthly. The children of Christian parents, for various reasons,
are often educated cMefly by others, who are incompetent or un-
ffaiihful. Seventhly. The children of Christian parents are not unfrequently
corrupted by evil companions ; and that, perhaps, duririg the best
education. Eighthly. Christian Churches extensively neglect the discipline,
whick they ought to administer both to the parents, and the children,
when negligent qf their respective duties. By this neglect the spirit
of educating children rehgiously has been suffered to languish ;
and the obligations to this duty have ceased to be felt, as its im
portance demands.
These remarks will, if I mistake not, sufficiently explain the real
state of facts, so far as to show, that they are consistent with the
promise, as it has been interpreted above;^
But the truth is. The Assertion itself is substantially false. That
there are children of religious parents, who are themselves desti
tute of reUgion through Ufe ; that the whole number of these is
considerable ; will not be questioned. Who, after what has been
said, could rationally expect it to be otherwise? That some of
these are profligates, and some even remarkable for their profliga
cy, I shall not deny. Tho^e, who have broken through pecuhar
restraints, and sinned against powerful motives, are usually aban
doned suiners. Accoringly, Dr. Young says, forcibly, and justly,
though solecistically, " A shameless woman is the worst of men,"
But, notwithstanding these exceptions, the great body of Chris
tians is made up of those, who have been rehgiously educated ;
imperfect as this education has been. Every sober man may per
ceive this truth byhis own pbservation. It is frue of this semina
ry : it is true of this counfry : it is true of every otber Christian
country: it has been always true. A striking proof of it is fur
nished, here, by the character, and offices, which the sons of Cler
gymen have holden in New-England, ever since it was fettled by
our Ancestors. A complete proof of it, every where, is fiirnish
ed by the history of Revivals of Religion. Every contradictory
instance, it is to be remembered, is regarded with surf rise; a fact,
which could not exist, if the declension were common ; and is

204 RELIGIOUS EDUCATION. [SER. CXLVIIL
made, very improperly, a representative of multitudes. Nor ought
it to be forgotten, that, when members of irreligious families be
come pious, surprise is equally excited.
Having now, as I hope, removed all the objections, which might
be supposed to attend this subject, I proceed to remark.
1. That, by a religious Education of their children, parents more
easily, and more perfectly,' than is possible in any other manner, will
render them dutiful, harmonious, and happy, in the present world,
A family, religiously Educated, will in a good degree become
orderly, and dutiful, of course. The doctrines ana sentiments,
which they are taught, and habitually imbibe ; the conduct, to
whicb they are formed ; the examples, which they daily behold ;
the motives, steadily presented to thtiir view ; and the worship,
to whiii^h they are daily summoned ; all conspire with supreme
force to call up every thought, affection, and action, which con
stitutes a part of their duty. Their minds are wrought into a char
acter, a course of action, widely different from that of other chil
dren. This difference even a stranger cannot fail to discern at
once. Among those whp are charged with the instruction of
youth, it has long since become the subject of proverbial remark.
All the tendencies of religion are dutiful tendencies ; and are
therefore, peaceful and pleasing. Harmony of minds, and har
mony of purposes, cannot, without this aid^ be produced for any
length of tirae, or any extent of operation. Unity of conduct
may indeed be effectuated, to a considerable extent, by the rod of
power ; but not unity pf affection, or design. Constrained union
can never be. the source of happiness to any collection of rational
beings ; and will peculiarly fail of producing happiness in a fami
ly. To repress the . native selfishness of the heart; mealns, of
some kind or other, arp indispensable. Nothing has, hitherto, ef
fectually ac¬compUshed this purpose, but religion. Even the
mere, fixed belief of its truths and duties, and of accountablenes^
to God, will go far towards overcoming the oppn indulgencies of
passion and appetite. A cordial reception of these truths and duties
will finally vanquish them all. Religious Education, then, is the
road to the rehgion of a family ; and that religipn is the road to
domestic happiness.
As happiness in this world is chiefly enjoyed in the family, and,
urider God, supreraely dependent on domestic peace; the Reli
gious Education of Children become plainly the chief means ''of
the first earthly good. A glorious motive is here held out, to in
duce us to educate our children religiously.
2. CMldren, thus educated, will persevere also in the way to eter
nal life.
This I consider as the main subject of the promise in the text.
In the sense, in which I have explained it, it has, I apprehend,
been universally verified. Of this truth, the proof, already alleg
ed, is presumed to be sufficient. .

SEB. CXLVni.] _ RELIGIOUS EDUCATION. 205
The parent must be an unnatural wretch, by whom this motive
is not deeply felt. The salvation of his child is promised to him,
and in the most endearing of all methods ; viz. as the consequence
of Ms labour. He, who is not a barbarian, or a brute, must wish
his children to be happy, favoured of God, and beloved by his
own companions, throughout eternity. To the heart of him, who
knows the tenderness of nature, this desire must come home with
supreme and unmingled power. The very thought of presenting
one's children to the Judge, at his right hand, on the final day, and
of being able to say. Behold kere am I, and the cMldren whom thou
hast given me, is a thought of ecstasy, which bewilders the heart
with joy. Let no parent, who is not corapelled by this considera
tion to a duty so delightfiil in itself, pretend tp love his children at
all. If we train up our children in the way they should go, they will
enter it almost of course ; follow us to heaven ; and be pur com
panions for ever. There they will be everlasting witnesses of our
tender affection to them, and our faithful care of their souls, while
we were both in the present world. At their dying bed, if we
survive them ; on our dying bed, if they survive us, we shall be
saved, also, from the distressing reflection, that through our neg
ligence they have been lost, and are destined to sin, and suffer for
ever. 3. In this manner parents perform their prime duty.
The great end pf our being is the performance of our duty. In
this God intends, that we should find our happiness, and that a
greater happiness, than we can otherwise attain. All parts of our
duty are plainly to be regarded according to their importance. To
parents, that, which is enjoined in the text, is primarily import
ant. On their children they can usually have more and better in
fluence, than tbey can possibly have on others. In a high and
endearing sense, they are their property ; are united to them by
the tenderest ties ; are ever in their presence; and regard them
with singular reverence and affection. From all these sources
parents derive the power of making more, deeper, and happier,
impressions, than others can make, or than they can maje on
others. This power Gqd has required all parents faithfully»to ex
ert ; and in religious Education alone is it faithfully exerted. To
perform this duty is, therefore, the chief end, for which we are
made parents ; the chief good, which men are usually able to do ;
the chief means of glorifying our Creator. If, then, we wish to
please God, to enjoy the greatest happiness in this world, or to
carry our children with us to Heaven, and enjoy their company,
for ever ; we shall not fail with d^ep solicitude, watchful care,
and unshsken constancy, to train them up in tke nurture and admo
nition of tke Lord.

SERMON CXLIX.
THE EXTRAORDINARY MEANS OP GRACE. — THE CHARACTER OP
MEMBERS OP THE CHURCH.

a CoRiNTmAKS vi. U.— Be ye not ¦unequally yoked together Kith u-nbelievers.
IN the last discourse, I finished the pbservatipns, which I have
thought it necessary to make concerning' The Ordinary Means of
Grace. In the several discourses on this subject I have endeav
oured to show, that there are Means of Grace ; What they are; and
zehai is their Infiuence ; and to answer the Objections, usually made
against this scheme of doctrine. I, then, severally considered each
.tpf these means, at some length ; and gave such directions concern
ing the use of them, such explanations of their efficacy, and such an
swers to objections against them, severally, as this System of Dis-
-courses appeared to require.
The next subject in order is
Those Means of Grace, which are of limited application : viz.
Baptism ; the LordU Supper ; and the Communion y Christians.
But, before I enter upon the immediate discussion of these sub
jects, it will be necessary to consider the Character, arid Circum
stances,, of those, by whom these Means 'of Grace are to be used;
viz. that 'Collection of persons, whichis denominated the Church of
Christ. In examining this interesting subject, I shall.
Describe the Church of Christ, as exhibited in the Scriptures ; and
then, ) . ^ . -
Explain tJie Nature of its peculiar Ordinances and Employments,
The Church of Christ is composed of its Ordinary Members and
its Cheers, In the present discpurse, I shall attempt to exhibit
ike' Character of its Ordinary Members, as presented to us in the
Scriptures. To this subject we are naturally led by the text. Be ye not
unequally yoked togethe'r with Unbelievers, ; The word, here trans
lated .«ne5,Ma%yoA;ed, i» in the Greek, ''itsut^vyiiVTSs, and denotes,
literally, being yoked to thoseof a different kind; and here means
being yoked unfitly, or improperly, Cqncerning the Copmunion,
here forbidden., there have been various opinions.
First. Jt has been frequently supposed io be marriage.
That this is not a just interpretation, is evident, ijeeause there
is not, before or afterward, a syllable said concerning this sub
ject ; and because the direction, given in the seventeerith verse of
the context, concerning the communion, here specified, would, if

SER. CXUX.] THE CHARACTER, &c. 207
marriage were intended, contradict the precept, given by the
Aposde, 1 Cor. vii. 12, 13. Here, the direction is. Wherefore
come ye out from among them, and be ye separate, and touch not the
unclean thing ; and I will receive you. . The precept, there is. If
any Brother hath a wife, that believeth not, and she he pleased to
dwell with him ; let him not put her away. And the Woman, that
hath an Husband that helieveth not, if he be pleased to dwell with
her, lei her not leave him.
Secondly. It has been supposed, also, to mean Common social
intercourse with mankind^ whether more or less intimate.
This, I think, cannot be the meaning; because the direction,
above mentioned, would then contradict the declarations of the
Apostle in 1 Cor, v. 9, 10, I wrote unto you in an epistle not to
company with fornicators. Yet not altogether with the fornicators
of this world, or with the covetous, or extortioners, or zoith idolaters :
for theri ye mu,st needs go out of the ziiorld.
Thirdly. It has been supposed, also, to be Religious Comniunion
with the worshippers of Idols. . i
This, indeed, is undoubtedly forbidden ; as being fairly included,
in the phraseology ofthe text. The worshippers of Idols are one
. class of unbelievers : but no reason can be given, why a particular
class should be Intended in the text, and not all other classes. The
prohibition is general, without an exception. We are obliged to
receive it, as it is : and, sirice the Apostle has not thought proper
to limit it, we cannot warrantably annex a limitation.
That the comraunion, here intended, is Religious Communion, I
have not a doubt. This 'isiforhidden mth Unbelievers. To illus
trate the impropriety of Religious Communion with persons of this-
character; the questions,, following the text in the 14th and i5tb
verses, are asked by the Apostle. For this end, only, are they
asked : as might easily be made evident by a particular comment,
if the occasion would permit. I shall, therefore, consider the text
as containing this Doctrine :
T^t Christians are bound not to enter into Religious Communion
with unbelievers : or,, what is equivalent, The Church of Christ
ought to consist of Christians only.
: The truth of this Docfrine is strongly exhibited in the words
themselves ; particularly, as they have been illusfrated. The
proper meaning can, indeed, be nothing else.
The same interpretation is also unanswerably evident, because^
First. There, are but three kinds' of Communion, of which man
is capable ; Marriage, Social Intercourse, and jReligious Communion.
I have shown, that the two first cannot be mpant in this passage.
The last, therefore, is meant.
, Secondly. That all unbelievers are intended in the text is evident,^
because in the 17th and" 18th verses, God says. Wherefore come ye
out from among them, and be ye separate ; and touch not the un-

208 THE CHARACTER OF [SER. CXLIX.
clean thing; and I will receive you, and will be a Father to you; and
ye shall be my sons and daughters, saith the Lord Almighty.
These things, it will be remembered, were written to the Co-
rinthian Church. Of the members of this Church it is said, that
if they will come out from among the persons, with whom their
communion was forbidden, and be separated from them, God will
receive them, and be a Father to them ; and that they shall be
his sons and daughters. But this promise could not be made to
those, who were not Christians, however decent, moral, and unob
jectionable, they might be in their external deportment. The
persons, to whom the text is addressed, were addressed as Chris
tians only, because the promise cannot have been made to any
others. But if this Church had, in the Apdstle's view, been in-
tentidnally, and scripturally, made up of others beside Christians,
the Apostle could'not have addressed them in language, applica
ble only to Christians. The text, therefore, ih connexion with
the context, furnishes clear evidence of the truth of the Doctrine.
Asj however, it is a Doctrine of great importance, and not a Uttie
debated even in the present age ; I shall consider it more at
length ; and endeavour to illustrate it by the following consider
ations :
I The Original Formation of the Church in the world :
ll. The Establishment, and Character, of the Jewish Church, as
exhibited inthe Scriptures ;
III. The Nature of ike Covenant between God and tke Members
oj tke Ckurck :
IV. Tke Nature of Christian Communion :
• v.. The Nature of Christian Discipline : and,
VI. The Manner, in which tke Ckristian Church is spoken of in
ihe New Testament.
These subjects, if I mistake not, involve every thing, of im
portance in the concerns of the Church. If, then, they all point
the same way, arid prove the same things ; the consequence will,
it is hoped, be a fair, and Scriptural, determination of the point in
debate. It will be expected, from a consideration of the limits,
beyond which the discussion cannot here proceed, that many
things must be omitted, which might be fairly demanded in a reg
ular treatise. It will also be supposed, that whatever is said must
be said in a summary manner. Having premised these things, I
observe, I. This Doctrine is illustrated by tke Original Foundation of tke
Church in the world.
On this event we have a summary apcount. Gen. iy. 26. And
to Seth, to Mm also, tkere was born a son ; and ke called Ms name
Enos : tken began men to call upon tke name of the Lord ; or, as
in the margin, id call themselves by the riame of ihe Lord, The
meaning of this declaration is plainly, that they took upon them-
selves the title of the Sons of God; considering themselves as his

SEB. CXLIX.] MEMBERS OF THE CHUBCH. 209
CMldren by Adoption, , in distinction from wicked znen, who were
ckfldren of God hy Creation on/y^ and had forfeited this relation
by'thefr apostacy. By this title they professed themselves to be
penitents, believers, obedient ; to have the disposition of children ;
and to reverence, love, and serve God, , As this tide is adopted
afterward by the Divine Writers throughout the Scriptures ; it is
fairly presumed to have been dfrected, originally, by God himself:
for it is scai-cely credible, that God would every vVbere call his
Church by a name, derived from raerg huraan assumption.
I have observed, that this phraseology is, ever afterwards used
to denote the Church. The members of the Church are called
Sons of God twelve times in the Scriptures ; Ms ckildren twice in
the Old, and ten times in the New, Testaraent ; and his people, in
instances too nuraerous to be reckoned. In all these instances
the Sons, and Ckildren, of God denote tkose, wko are suck by adop
tion; and, in very many, the phrase, the People of God, has the
same meamng. But the adopted Children of Gp4 are Christians.
The original Church, therefore, consisted of Cbristians ; or, in
other vvords, those, who were subjects of faith, repentance, and
holiness. This is evident, also, from the fact, that the holy Angels
are called tke Sons of God ,- an appUcation of the phrase, which
indicates that holy beings, only, are designated by this title.
The same Docfrine is also illustrated by tke Ordinance of Bap
tism, In the adrainisfration of, this ordinance, persons are bap
tised not in, but into, tke name of tke Fatker, and of the Son, and
of the Holy Ghost : that is, by his appointment they are introduced
into Ms family, and take Ms name upon tkem,as being Ms Children,
This title, also, was adopted at first, to distinguish those by
whom it was adopted, from persons who were destitute pf faith,
repentance, and holiness ; and therefore was a direct profession of
piety on the part of those, by whom it was assumed.
II. Tke Doctrine is illustrated by tke Establishment, and Charac
ter, of the Jewish Church, as exhibited in the Scriptures,
The Estabhshment of the Jewish Church was not the forma
tion of- a new Church, bnt a continuation ofthe original, or patri-
archalj Church, under a foTm, in some respects new. Particularly,
it was confined to a single faraily ; that of Abrakam ; Was furnish
ed witb a series of written revelations, from the time of Moses ;
and had new Sacraments instituted ; viz, Circumcision in the time
of Abrakam, and the Passover in the days of Moses,
A new Ritual was also given, ,at this latter period, for the uni
versal direction of its worship ; typifying,- in a decisive manner,
the Mediation of Christ, and the worship of Christians. Agreea
bly to this scheme, the Church was established on the same foun
dations, as before. In the 17th of Genesis' we have an account of
this establishment, from the 4th verse to the end ofthe 14th. The
amount of this Covenant was plainly. That God would be the God
of Abraham and his seed : as God himself explains this subject.
Vol. IV. 27

210 THE CHABACTEB OF [SER. CXLIX.
Ezek. xvi. 8 ; where, speaking' of the . Jewish Nation, as his
Church, he says, I sware unto thee, and entered into a covenant with
thee ; and tkou hecarnest mine. In accerdance with this exhibi
tion God directed Moses to say to Pharaoh, Thus saitk the Lord,
Israel is my Son, ezren my first-born, --
The sarae thing is ^Isp evident from tke manner, in wkich the Is
raelites renewed, and took upon themselves individually, the cove
nant made zuith Abraham, Oflthis transaction we have an account
in Deut. xxvi. 1&, &c. This day the Lord thy God hath command
ed thee to do these statutes and judgments. Thou shalt therefore
keep and do therfi with all thine heart, and with all thy soul. Thou
hast avouched the Lord this day to be iky God, 'and to walk in Ms
ways, and to keep his statutes, and Ms commandments, and Ms judg
ments, and to kearkenunio his voice ; and the Lord k^th avouched
thee this day to be his peculiar-people, as ke hath promised thee; and
that tkou shouldest keep all Ms commandments, and to make, thee
high above all nations, which he kcbth made, in praise, and in name,
and in honour : and that tkou mayest be an holy people unto the
Lord thy God, as ke hath sppken-.
Here it is manifest, that the Israelites avouched, that is,- publicly
and solemnly declared, , Jehpvah to be their God ; whom they
chose, as such ; and whom, as such, they covenanted faithfully to
obey in alibis commandments,- with all the heart, as an holy peo
ple. Equally evident is it, that God avouched them to be his
people ; whom be had chpsen to be- a peculiar people to himself.
Accordingly, on the one hand, it was perpetually enjoined upon
them, that they skould love the Lord iheir God with all their heart ;
in which case he promised'to keep his Covenant with them; (sefe
Deut, vii. 9) and on the other, he declared repeatedly, that he had
chosen them to be a special and peculiar people unto himself. Deut.
vii. 6, and xvi. 2. "
The same thing is also evident from God^s express prohibition, to
the wicked, of taking his covenant into their mouiks. Ps. 1. 16. Unto
tke wicked-God saitk. What kast tkou to do, to declare my statutes, or
ihat thou shouldest take my covenant into thy mouth? Unto the wick
ed; that is, to all, included under this title, or to all wicked per
sons, God saith, that is, universally, as an expression of his will at
all times. '. , ' '
This declaration was made immediately to the /smetees; to the
wicked members of the Jewish Church ; and contains an absolute
prohibition of this conduct, on thie part of sinful men. No national
conriexidri, therefore, with a church, no descent from Abraham,
gave a right to any wicked Israelite to take the covenant into his
mouth. Although he had been circumcised, he wa^ still abhorred
in this transaction ; and exposed himself in a peculiar degree to
the anger of God:.
Finally ; The same thing is evident Trom the manner in which
God speaks of their sin in breaking his Covenant, In Ley. xxvi.

SER. CXLIX.] , MEMBERS OF THE CHURCH. 211
15, &c. God says. If ye.skall despise my statutes ; or if your soul
abhor my judgments, so that ye will not do all my commaiidmenis,
but that ye break my covenant ; I also will do this unto you, Iwill
even appdint over you terror, consumption, and the burning ague,
that shall consume 'the eyes, and cause sorrow of heart: and ye shall
sowyour seed in vain ; for your enemies shall eat if. And I will set
my face against you, &c. In Deut. xxix. 22, and onward, Moses
says. So that the generation to come of your,ckildren, and the stran
ger thai shall come from a far land, shall say, when they see the
plagues of your land, and the sickness which the Lord hath laid upon
it, and that the whole land thereof is brimstone, salt, and burning,
like the overtkrow of Sodom and Gomorrah, Admah ^and Zeboim :
Even all the nations shall say, Wlierefore katk the Lord done thus
unto his land, and wkat meaneth the heat of this great anger ? Then
men shall say. Because they have forsaken tUe covenant qfthe Lord
God of their faikers. See also Jer. xxii. 8, 9. Ezek. xvi. 59.
Hos. X. 4.
III. This doctrine is illustrated, also, by the Nature of the Cove
nant between God and the Members of the Church.
As there have been various opiniphs, relative to this subject ; it
seems necessary, that it should be considered vvith some particu
larity. I observe, therefore, —
1 . That the Israelites were required, expressly, to enter into an open,
public covenant with God.
Thou shalt fear the Lord tky God, and serve kim, and skalt swear
by Ms name. Deut. vi. 13. Tkou skali fear the Lord thy God:
him shalt tkouserve : to him shalt tkou cleave, and swear hy Ms name.
Deut. X. 20. In that day shall five Cities in tke land of Egypt speak
tke language of Canaan, and swear to the Lord of Hosts. Isi xix. 18.
Andit shall come to pass, iftkey will diligently learn tke ways of
my people, to swear hy my name, Tke Lord livetk; {as tkey taught
my people to swear by Baal) then skall tkey he built in tke midst of
my people. Jer. xii. 16. Tkem that worsMp the Host of Heaven
upon tke house top, and tkem tkat wor skip, and swear by the Lord,
and that swear by Malckam. Zeph, i. 5.
It is observed by President Edwards,, that the phrase. Swear by
the Lord, ought to be. rendered, swear to, or unto, tke Lord ; and
that the true meaning, of the phrase is, Ye skall enter into covenant
witk tke Lord your God, Accordingly, the transaction, already
quoted from Deut, xxvi, 16, in which God avouched the Israelites
to be his people, and they avouched him to be their God, is styled
both a Covenant, and an Oath, Ye stand this day, all ojf you, be
fore ihe Lord your God, says Moses td the whole people of Israel,
that thou shouldest enter into'covendnt with the Lord thy God, and
into his Oath, whick tke Lord thy God maketh with thee this day ;
tkat he may establish thee to-day for a people unto himself, Jhat he
may be unto thee a God, as ke katk said unto tkee, and as ke katk
sztorn unto tky faikers, to Abraham, io Isaac, and to Jacob, Neither

212 THE CHARACTER OF [SER. CXLIX.
with you only do I make this covenant; and this oath, but with him
that standeth here with us this day, before the Lord our God, and
also of Mm who is not heire with us this day.
Of the transactions, here recorded, I observe,
First. That it is styled both an'Oatk, and p. Covenant, .
..^Secondly. That it was entered into-by all tke Israelites, botk old
and yourigj and by the strangers, who were with tkem ; and was
made, on ike part of Godj with their posterity ; ¦ Him, that is not here
with us this daif,
'T'hirdly. It was a covenant, of the same tenour with that, wkich
God made with Abraham': That he rriight be unto thee a God, as ke
kad sworn unto thy fathers, to Abraham, &c.
Fourthly. That the Covenant, or Oath, was tke same with tkat re
corded in'Deni. xxvi. Jehovah avouched them to be his people ;
and they avouched him to be their God.
Fifthly. That it is the same covenant' afterwards prtrphesied of by
Jeremiah, xxxi." &c., and quoted by St, Paul, Heb. viii. 8, as tke
covenant of the Christian Church : I will be to them a God ; aafid
ihey shall be to me a people.
From these remarks it is plain, that the Oath, here sworn by all
the pepple of Israel, -was no -other than a 'Religious Covenant be
tween God, and them as members of his Church. Scarcely one in
one thbiisand of these persons could have any lawful occasion-for
swearing in any other sense ; and at the time here specified, no
such occasion existed to any individual : their whole^ business being
merely td enter into this covenant with God.
As they are accused frequendy of. having broken this covenant
m their succeeding generations ; it is plain, that throughout those
generations they entered irito it in a similar manner. . Several in
stances of this nature are particularly recorded. A remarkable
one is found in 2 Chron. xv. 12, &c. Here it is said of a\\ Judah,
and Benjamin, and strangers from Israel, that they entered into a
covenant,' to seek th'e Lord God of their faikers with all their heart,
and with all their soul. Of this transaction it. is said. That they
sware unto the Lord witk a loud voice ; and all Judah rejoiced at
the oath : for they had sworn with all their heart, and sought kim
with their whole desire. The Covenant, and the Oath, therefore,
were the same thing. It was, also, a service commanded : for it is
subjoined. And he was found of them : that is, he blessed them.
But God blesses men, to whom he has made a revelation of his
vvill, in no religious service, which he hath not commanded, ¦ In
vain, saith OUr Saviour, (quoting from the prophet Isaiah) do they
worskip me, ffiachirigfor doctrines ihe cornmandments of men.
Another instance is alluded to in 2 Chron, xxix, 10.
Another is recorded 2 Chron. xxiii. 16.
Another, 2 Chron. xxxiv. 31, 32.
In a word, the whole tenour of the Old Testament teaches us,
that the Israelites were required publicly to enter into covenant

SER. CXLIX.] .,.. MEMBERS OF THE CHURCH. 213
with God in this manner ; and that this covenant is styled indiffer
ently a Covenant, and an Oath, As, therefore, there is no hint
of any other oath, ever taken to God by this people, as a nation ;
as there is no' conceivable occasion, upon which a whole nation can
be supposed, throughout its successive generations, to enter into
any other oath to God ; 'it is plain, that the precepts, requiring
them to swear to God, required them solely thus to take upon
them this covenant.
2. The Members of the Christian Church are in • my view, re
quired to enter into the sarne covenant, in ike same public manner.
In Is. xlv. 22, God says. Look unto me, ahd be ye saved, all the
ends of the earth: for I dm God; and there is none else. Ihave
sworn by myself, the word has gone out of my mouth in righteous
ness, and skall not retum; tkat unto me every knee shall how, and
every tongue skall swear. In thispassage, as quoted Rom. xiv. 11,
by the Apostle Paul, the word rendered swear, is translated con
fess ; ^^MKoyfidsTui ; as it had before been by the LXX. This, I
think, is a direct proof of tbe real meaning of the word, swear,
when used in this manner in -the Old Testament. The same mean
ing appears to be given by God himself in the following versC, in
Isaiah. Surely shall one say. In tke Lord have I righteousness and
strength. The verb ojioKoysu, signifies indifferently to prof ess and
confess; and being thus a translation, both by the LXX and St,
Paul, of the Hebrew verb, which signifies to swear, may be con
sidered, wherever it is used with the same reference, or in tfie ab
solute manner, as having the same raeaning. In allusion to the
same passage of Isaiak, and wilh an alraostliteral translation ofit, St,
Paul says, Phil. ii. 10, That at the name of Jesus every knee skould
bow, of things in -Heaven, and things in earth, and things under the
earth ; and that every tongue should confess, thai Jesus Christ is
Lord, to the glory of God the Father, Here the same verb is used,
and translated confess. In 1 Tim. vi. 12, the same verb, and its
kindred substantive, are rendered pro/ess ; as also in 2 Cor. ix. 13 ;
Heb. iii. 1 ; Heb,, iv. 14; Heb. x, 23, &c. The truth is; the
words profess, and confess, differ only in this ; that one of them de
notes an acknowledgment made with, the other without, any supposed
present, or previous, reluctance. Wherever such reluctance is not
supposed, it ought to be translated profess. The duty of men to
make this profession and their future performance of it, our Savi
our clearly discloses in Matt. x. 32. Whosoever, the'i-efore, shall con
fess me before men, him will I confess, also, before my Father who «'?
in Heaven. In, exact conforraity to this, declaration, St. Paul
says, Rom. ix. 10, If tkou skalt confess with thy moutk, the Lord
Jesus, and. skalt believe in thine heart, that God hath raised M'rHfrom
the dead ; thou shalt be saved. For with tke heart man believetkunto
righteousness, and with the moutk confession is made unto salvation.
In both these passages the word ought to be joro/eM, and profes
sion. It is not easy to conceive how, in so short a compass, the

214 THE CHARACTER OF ., [SER. CXLIX.
duty of making a profession of reUgion could, without a precept
in form, be more strongly enjoined, than it is in these two passages.
The same duty is strongly indicated from the passage, above
quoted from the 2d to the Philippians.
It may naturally, and reasonably, be a^ed. Why; in a case of so
muck importance, we are not furnished with express precepts, solemn
ly enjoining this duty ? I answer, that the Scriptures have pursued
the same plan, in this particular, with respect to this subject, which
they have pursued with respect to several others, of similar im
portance.: inthe cases, for exaraple, of Infant Baptism, and the ob
servation of the Christian Sabbath. In the Jewish Church, a pub
lic profession of religion was abundantly enjoined. The Chris
tian Church was only a continuation of the same Church under a
new form. It ^eeras to have been unnecessary, so far as we can
judge, to repeat a comraand, which had already been so amply
given. Especially ^was this unnecessary for Jews, among whom
the Christian Churi^h comraenced, and among whom alone it con
tinued to exist for about twelve years. All these were familiar
ized from their childhood to sucb a profession : and acknowledg
ed, that to make it was their indispensable duty
The existence of this profession among the first Christians is
often exhibited in the New Testament. Thus St. Paul, 2 Coi-.
ix. 13, says to these Christians, concerning their fellow-Christians,
They glorify God for your professed subjection unto the Gospel of
Christ ; better rendered, ybr your subjection to the Gospel of Christ,
which you have professed. In Heb. iv. 14, St. Paul says. Seeing
.then, that we have a great Higk Priest, wko is passed into the Hea
vens, Jesus ihe Son of God; let us kold fast our profession. And
again, Heb. x. 21, 23, Having an High Priest over the house of God,
.ret us holdfast the profession of our faith without zuavering : for he
is faithful, who promised. In these instances a profession of faith,
or of religion, is evidently spoken of as having been made by
¦Christians universally. To Timothy, the same Apostle says, 1 Tun.
v'\. 22, Fight the good fight of faith ; lay kold on eternallife ; where
unto thou art also called, and kast prof essed, or having prof essed, a
good profession before mcCny witnesses. What Timothy did, in this re
spect, is reasonably supposed to have been done by all other Chris
tians. The answer of a good conscience towards God, mentioned by St.
Peter as given at the time of Baptism, 1 Pet. iii. 21, denotes, in
my view, 'the same profession.
St. John speaks of the same thing ; and sufficiently indicates its
necessity, and universality, when besays; Whosoever skall confess,
tkat Jesus is the Son of God ; God dwelleth in Mm, and he in God,
1 John iv. IS. And again. For many deceivers are entered into the
world, who confessnot, that Jesus.- Christ has ,come in the flesh.
This is a deceiver, and an Antichrist,

SEB. CXLIX.]  MEMBEBS OF THE CHURCH. v 215
From these passages of Scripture, it appears to me evident, tiiat
Christians are required, not only to believe the ReUgion of Christ
in their hearts, but also to profess it with their mouths ; that such
a profession was universally made by the Christians upder the
conduct of the Apostles ; and that such, as did not make this pro
fession, were not considered as Christians.
3. So fdr as I know, all those modern Churches, who do not in
sist on a public, verbal profession of religion, as a term of admission
to their communion, either demand a private one, or consider tke pro
posal to enter into tkeir communion as being, in itself, suck a pro
fession, ' *
The difference of opinion, here, respects evidently, not the sub
stance of the thing in debate ; not the duty of making a profes
sion ; but merely the manner, in which, ii shall be made. Whatever
modes may be adopted by different Churches, there seeras to be
no debate between thera concerning the raain object. All of them
suppose a profession to he actually made. About the manner of
making it the Scriptures have, I think, left room for some latitude
of opinion : about the profession itself, I think they have left
none. Every Communicant is, I believe, supposed by every
Church,, nbt grossly warped from the faith, to have made a pro
fession of the reUgion of the Gospel, when he entered the Church.
Having now, as 1 hope, given a Scriptural, and therefore a just,
account of this subject, I will proceed tp illustrate the main Doc
trine of the discourse frora the Nature of the Covenant, into which
Christians enter, in making ihis profession. This transaction is
obviously the most iraportant, and the , most solemn, of those,
whicb exist between the soul and its Maker: its pubhc re-infro-
duction into his name, favour, family, service, and eternal kingi
dom. The subject of it, the Soul, is; of inestimable value. The
time, is the Sabbath ; the place, the sanctuary; the occasion, the
public worship of God : the most solemn of all occasions, places,
and times. ^ The Being, with whom we are immediately concern
ed, is Jehovah. The foundation on whicb the fransaction rests, is
the atonement of Christ, the Mediator of the New Covenant.
The things, which we profess, are no otiier, than that we choose
God as our God, and give ourselves to him as his children. God
is the Father, the Redeemer, and the Sanctifier, of men ; the best
Friend ; the supreme Benefactor ; and the highest Portion. He
is also the righteous Lawgiver, and Sovereign, of theuniverse.
In this covenant we publicly avouch Him as our God, in all these
characters. Ourselves, as children, we devote to him with all our talents ;
and services : engaging, through his grace, to obey, honour, and
glorify him, according to his good pleasure, as revealed to us in
the Scriptures.
The Consequences of this transaction are eternalUfp, virtue,^
and glory.

216 THE CHABACTEB OF [SER. CXLIX.'
Can it be asked, whether, in such a transaction, God requires,
that we should be sincere ; that we should mean what we say ; and
that with the heart we should choose -him as our God, and give
ourselves to him as his children ? In such a transaction, can he
fail to require truth in the inward parts? Surely in this case, if
any, he demands, that we should not love in word, nor in tongue,
but in deed, and in truth. If Ananias and Sttpphira were so aw
fully punished for insincerity in professing, to give their property
to God ; can the guilt be less of those, whp insincerely profess to
give their souls ? The views, which God entertains concerning '
this Covenant," are strongly declared wben he sp frequently styles
it an Oath, He, who has thoroughly considered the guilt of per
jury, will, I think, be well prepared to estimate justly that of in
tentional falsehood in this still more solemn transaction.
IV. The Doctrine is forcibly illustrated by the Nature of Chris
tian Communion,
Christian Communion is a participation of the heart in the same
interests, and pursuits, of Evangelical Religion,
That evangelical Love is indispensable to sucb Communion is
evident from 1 John, i. 7, Ifwe walk in the light, as he is in the
light, we have fellowsMp one with another. Here,;walking in divine
light, or possessing Evangehcal. rehgion, is exhibited as absolute
ly necessary to the existence of fellowship among Christians.
The same truth is also taught in ihe question's, immediately follow
ing tke text. In thesC questions it is most exphcitly declared, that
there is no fellowship, no communion, between the righteous and
the unrighteous, between believers and unbelievers.
What the Scriptures thus declare, both Reason and Experience
unanswerably prove. The doctrines and precepts, embraced by
persons of theSe opposite dispositions, maybe indeed, ^nd have
in many instances been, in substance the same. Yet even here
there would often, be very serious diversities ; furnishing a wide
foundation for very' unhappy differences. The iron and tke clay,
however nicely fashioned . into well-proportioned raerabers, and
however, skilfully united, so as apparently to constitute a single
body, would yet, whenever the forra began to move, be easily se
parated ; and show, that it was partly iron, and partly clay. Fi-e-
queritly also,' persons, so unlike in their wishes, although originally
agreeing in t}iese respects, would cease from this agreement by the
mere progress of everils. Unrenewed men, continuing unrenew
ed to old age, often give up their original orthodoxy, and wander
very far from the truth. All this is abundantly attested by Expe
rience. , ,
' Still more unharmonious would these two classes be in thei« dis
positions. Men, who disagree in the esseritial doctrines and pre
cepts of religion, and often in those which are unessential, are apt,
whatever may be their dispositions, to agree very iniperfecdy in
their views and measures. When they are possessed of disppsi-

SER CXLIX] MEMBEBS OF THE CHUBCH. 217
tions very unlike, especially when wholly opposed, it is impossible
for them to act together with harmony or success. Religion is an
object of so much importance, that by men, really reUgious, it
cannot be given up. It cannot be given up inparis : it cannot be
modified, softened, or in any manner altered, so as to make it more
palatable, or less offensive, to those, with whom they have inter
course. All its doctrines are taught, and all its duties enjoined, by
the.authority of God. Pious men, therefore, can neither add, di
minish, nor alter. Yet sucb-alterations would often be very con
venient, and therefore very pleasing, to their unrenewed brethren :
and such, as refuse to make them, would be pronounced illiberal,
imprudent, unkind, arid bigoted. Among persons, so circumstanc
ed, harmony is already destroyed.
One of the great Christian duties is the Reproof of our brethren
for their faults. A religious man is prepared by his religion both
to administer, and receive. Evangelical reproof with the meek
ness, and gentleness, of the Gospel. In his view a sin is a great
evil; to reclaim, or be reclaimed, from which is a pre-eminent
blessing. Reproof is the proper, efficacious, and Evangelical
means of communicating, or acquiring, this ,blessing ; and will,
therefore, be administered, and received, with the kindness of the
Gospel. But to sinners. Reproof 'is the pain ; and Sin, the pleasure ; for
reproof will always be regarded merely as the means of restrain
ing, and lessening, this pleasure. It will be viewed, therefore, with
feeUngs of hostility : and he, who administers it, will be consider
ed asan enemy. Nor will the sinner himself ordinarily adminis
ter it to others, unless when prompted by some selfish motive ;
nor without very visible emotions of superiority, resentment, or
contempt. Sinners^ therefore, are plainly unqualified to take any
useful part in this important branch of Christianxommunipn.
Nor are they better fitted either for giving, or receiving. Reli
gious Consolation. It is plainly impossible for them fo enter cor
dially, and deeply, into interests, which ihey never felt ; to indulge
emotions, which they never experienced ; to feel the force of mo
tives, whose import they cannot understand; or to derive yeither
peace, or hope, from the truths, or promises, of a Religion, to which,
though professing it, they are still sfrangers.
But a smgle point will set this part of the s^ubject in the clearest
light. It is this: Christ has enjoined upon all his followers, Brotker-
ly Love. This affection, as I have formerly observed, is that, which
is commonly. called Complacency, or tke love of Virtue; and is di
rected, riot like benevolence towards the happiness of Intelligent
beings, but towards the Virtue of Good beings. That sinners can
not exercise this affection will not be questioned. But this is not
the point, at which 1 aim. Christians cannot exercise this affection
towards Sinners; because sinners do not possess the virtue, which
this command requires Christians to love. Christ cannot require
Vol. IV. 28 - ~

218 THE CHARACTER OF [SER. CXLIX.
of his disciples any thing, which is physically impossible : but it
is physically impossible to love virtue in those, who have it not.
Yet Christ has required all tke members of Ms Ckurck to exercise
this affection towards all. He intended, therefore, in this com
mand, as well as elsewhere, that, all the members of his Church
should be such, as could be the objects of this affection.
To this coramand he accordingly subjoins the following decla
ration : Hereby shall all men know, that ye are my disciples, if ye
love one another. But il is irapossible, that sinners, who are not
his disciples, should be known to be his disciples. Sinners, there
fore, were not included by him in the number of those, of whom ho
speaks in these passages : or, in other words, are not proper mem
bers of bis Church.
Universally ; There is, there can be, between Christians and
sinners, as members of the Church of Christ, no community of
interests, views, affections, br designs. A church, intentionally
made up of these discordant materials, may be a decent company
of men ; but it will very imperfectly sustain the character of a
church of Christ.
V. With similar clearness is ike Doctrine illustrated hy the Na
ture of Christian Discipline.
Of this subject I can give only a very summary exhibition.
Christian Discipline consists of Private Exhqrtation, Public Admo
nition, atiA Excommunication. The end of all these administra
tions is the araendraent of the offender, and the peace, purity, and
edification, of the Church. By every Christian they will be re
garded as institutions, erainently useful to himself, and eminently
beneficial to that great interest, which supremely engrosses his
heart. To him, therefore, they will be objects of affection and
reverence. When a felloW-Christian expostulates with him kind;
ly, evangelically, and between themselves, concerning a fault^
which he has really committed; he will be gained by his brother-,
because, with a Christian spirit, and with Christian views, he will
feel, that his brother has designed good to him, and conscientiously
perforraed his own duty. Under the influence ofthe same spirit,
he will receive an admonition from the Church with reverence and
awe, because he' knows, that- the Church is merely discharging the
same duty, and aiming at the same benevolent end. Even if he
should be excommunicated; an event, which in such a Church
will rarely take place ; he will of course, when his passions have
subsided, and the period of self-examination has returned, resume
the character of a penitent ; hurably acknowledge the rectitude of
the administration ; and by an ingenuous confession of his fault,
and the reformation of his life, become reconciled to his fellow-
Christians. Sinners, on the confrary, will receive all these acts bf discipline
with reluctance, and resentment ; and will never realize their ne
cessity, nor their usefulness. The faults, for which discipline is

SER. CXLIX.] MEMBERS OF THE CHURCH. <HQ
instituted, they vvill usually consider as commendable actions, as
matters of indifference, or at the worst as mere peccadillos, about
which no man ought to feel any serious concern. Reraonstrances
against them they will regard as flowing from personal pique,
pride, or a spirit of meddUng ; and every subsequent measure
of discipUne, as springing but of bigotry, persecution, or re
venge.- An ecclesiastical process will be viewed by them as a
mere prosecution ; and those, concerned in it against them, as
mere litigants, influenced only by selfish passions, and not by a
sense of duty.
In the administration of discipline, unless stimulated by such
passions, they will either not unite at all, or unite with indifference
and reluctance. They will be too prudent to provoke their neigh
bours, and too worldly to trouble theraselves about the peace, or
purity, of the Church. It may, I believe, be truly said, that Chris
tian discipUne never was, and nevrer will be, for any length of
time maintamed, where the majority of those, enfrusted with it,
are, or have been, men of this character.
VI. This truth is decisively proved by the manner, in iaihich the
Christian Ckurck is spoken of in tke New Testament.
The common name for the Church in the Old Testament is Zion.
Under this name it is spoken of as a Holy Hill; as loved by God;
as tke Heritage of God ; as the Zion of tke Holy One qf Israel. It
is said, that CAn'si is her King ; that God zuill place Salvation in
her; that ke zmll reign in ker; that ke commands there tke blessing,
even Iif e for ever more. In t'hese, and a multitude of other, in
stances, exactly the same character is given of die Church, under
the Mosaic, which was afterward given of it, under the Christian,
Dispensation. This fact furnishes unanswerable proof, that the
Church was intentionally formed, and is actually regarded, in the
same manner by God in every age. . , ¦
' The character pf the Church, as -given in the New Testament,
will be sufficiently learned from the following passages.
To the Church at Rorrte, Si. Paul 'writes in these terms. Among
whom are ye also, tke called of Jesus Christ. To all that are in Rome,
Beloved of God, called to be Saints. First I thank my God through
Jesus Christ for you all ; thai your faith is spoken of throughout the
wkoleworjd. Rom. i. 6 — 8. - ,
And I myself am persuaded of you, my brethren, that ye also are
full of goodness, filled with all knozuledge, able also io admonish one
another. Rom. xv. 14.
To the Corinthians he writes. Unto ihe Church of God, which is
at Corinth, to tkem that are sanctified in Christ Jesus, called to be
saints. I thank my God always on your behalf for the grace of God,
ziikick is given you by Christ Jesus. 1 . Cor. i. 2, 4.
To the Galatians he writes, Nozu we, bretkren, as Isaac was, are
the children of the promise. Gal. iv. 28.

220 THE CHARACTER, kc. [SER. CXLIX.
To the Ephesians he writes, Paul, an Apostle of Jesus Christ hy
ihe will of God, to the Saints who are af Ephesus, and to the faithful
in Christ Jesus. Eph. i. j.
To the Philippians he writes, I tkank my God for your fellowship
in the Gospel, from the first day until now : being confident of this
very thing, that He, who hath begun a'good work inyou, zuill perform
it until the day of Jesus Christ. Phil. i. 3, 5, 6.
To the Colossians he writes, Paul, an Apostle, to ihe saints and
faithful bretkren in Ckrist, wko are at Colosse; We give thanks to
God, since we have keard of your faitk in Christ Jesus, and ofthe
love whickye have to all the Saints, for the hope, whieh is laid up for
youin Heaven. Col. i. 1—5.
To the Thessalonians he writes. We give thanks to God alway for
you all, remembering- without ceasing your work offaitk, and labour
of love, and patience of hope, in our Lord Jesus Christ, in the sight of
God, even our Father ; knowing, bretkren beloved, your election of
God. 1 Thess. i. 4.
To the Hebrews.he'wriies,BrM.ren, zue arepersvadedhetter things
of you, and things that accompany Salvation. Heb. vi, 9.
St. James, speaking of himself, and of the Churches to whom he
wrote, says. Of Ms own will begat he us with tke word of truth,
ihat we should be a kind of first-fruits of Ms creatures. Jaines i. 1 8.
St. Peter writes to the Churches in Pontus, &c. Elect according
to tk^ foreknowledge of God the Father, through Sanctification of the
Spirit unto obedience, and sprinkling of the blood qf Jesus Christ,
1 Pet. i.2. .
St. Jokn says, / write unto you, liiile ckildren, because your sins
are forgiven you. I write unto you, faikers, because ye have known
Him tkat is from ike beginning. I write unto you, young men, he-
cause ye kave overcome the wicked one. 1 John ii. 12, 13,
St. Jude, addressing his epistle to the Churches generally, vvrites,
To tkem tkat are sanctified hy God tke Father, and preserved in Jesus
Christ, and called. Jude 1.
With this language every thing, found in the New Testament,
perfectly harmonizes. One character, and one only, is given in it
pf the Chtirch ; and that is, the character of Christians. There is
no mixture of any other character. Even when the faults of its
members are mentioned, they are mentioned,, solely as the back
shdings of Christians ; and never as the sins of unbeUeving and
impenitent men. How, then, can we entertain a rational doubt,
ihat God, when he instituted his Church, intended it to be an assembly
of believers ? ' ' ' '

SERMON CL.

the EXTRAORDINARY MEANS OP GRACE.  OPPICEUS OP THE
CHURCH,^-MINISTERS op THE GOSPEL.  WHO ARE MIN
ISTERS.

1 Peter v. 1 — 3.-^Tfte Elders, which are among you, I exhort, who am also an El
der, and a witness of ihe sufferings of Christ, and a partaker of the glory that shall
be revealed. Feedthe ftodcof43od., whichis among ¦you; taking the oversight
thereof, not by constraint, but loillingly; not for filthy lucre, but of a ready
mind; neither as being lords over God's heritage, but being ensamples to the
flock. IN the preceding discourse, concerning the Constitution of the
Christian Ckurck, I observed, that the Church is composed of its
Ordinary Members, and its Officers. The character of its Ordinary
Members I investigated at that tirae. I shall now consider.
The Character of its Ofiicers.
Before I commence the direct examination of this subject, I shall
make a few preliminary observations.
1. Tke Scriptures kave actually constituted certain Officers in tke
Ckurck. Whatever differences of opinion exist concerning tke kinds of
officers in the Church, designated by the Scriptures, it is agreed
by most, if not all. Christians, that such officers, of some kind or
other, are established by the Sacred Volume. We there read of
Ministers, Pastors, Teackers, Bishops, &.C. . By these names, it is
generally acknowledged, ofBcers of one or more classes were de
noted, who were intended always to be found in the Christian
Church. Certain powers, also, they were interided to possess,
and certain duties to perform.
2. Whatever the Scriptures kazie said of fkese men is of Divine
Autkority and Obligation :' but notMng else is of suck autkority, nor
at all obligatory on tke consciences of mankind.
Whatever the Scriptures have instituted, required, or directed, is
instituted, required, and directed, by God; and is invested withhis
authority. AU else, by whomsoever said, br in what age soever,
is said by maw. But man has no authority over the conscience j
and can never bind his fellow-man in any religious concern what
ever. If, then, we find in the present, or any past age, any thing
said on the subject, whether by divines, or others, however learned
and esteemed they may have been, which at the same time is not
said in the Scriptures ; it is totally destitute of any authority or
obligation with respect to us. It may, pr may not, be said wisely.

222 ' OFFICERS OF THE CHURCH. [SER. CL.
It may be good, or bad, advice or> opinion; but it cannot, in any
degree, have the nature of law ; nor be at all obligatory on their
fellow-men. The Faikers of tke Church, for example, were in many instances
good, and in some, wise, men. They are often valuable witnesses
to facts. On a variety of occasions they help us to the true mean
ing of words, phrases, and passages, in the Scriptures. They of
ten edify us also by their piety. But their opinion, or judgment,
or injunctions, pre totally destitute of authority ; and stand upon
exactly the same level with thoSe of men, who now sustain a simi
lar character. If we could rely on the authenticity of the smaller
Epistles «f St. Ignatius ; or had we the Autographs in our posses
sion^ all the injunctions, and declarations, contained in them, ex
clusively of those derived from the Scriptures, Would be mere advice
or information.
3. Whatever Church Officers the Scriptures have established as
standing Officers, are appointed by God himself. The Church, there
fore, is bound to receive them as having been thus appointed ; and to
take effectual care, that they always exist.
This will not be denied by any man, vvho admits the Divirie rev
elation of the Scriptures.
4. No other officers, beside those thus appointed, kave any authori
ty to plead for their existence in office. All others areof mere human
institution ; convenient and useful perhaps ; but never to be regarded
as possessing any authority, except what arises from the personal
consent, or engagerr^ent, of those who receive ihem : and this can nev
er he obligatory on thi consciences of others.
It is to no purpose, here, to allege, that they have been intro
duced, and established, by the deliberate determination of wise and
good men ; pr pf the whple Churchl It is to no purpose to allege,
that they have existed for any 16ngth of time, however great; nor
that they have existed in various churches, however distinguished
for learning and piety. It is to no. purpose to allege, that these
Churches have believed thCm to be divinely instituted. This be
lief, respectable as those are who have entertained it, can claim no
more authority, and involves no more obligation, than any other
opinipn concerning any other subject.
5. ^ tke Scriptures have constituted Officers in tke Ckurck, and
hctve partially, and imperfectly, designated tkeir classes, numbers,
offices, and duties, tken this imperfect exhibition of ihe subject, and
this alone, is of divine autkority and obligation.
It has been often supposed, that God has, of design, left the
subject of Ecclesiastical Government partially exhibited" in the
Scriptures. Whatever else was necessary to complete the system,
he is further supposed to have left to be suppUed by the prudence
of Christians, as the various circumstances of the Church, in vari-
ous,ages and countries, might require. If this supposition be ad
mitted; then whatever is contained in this imperfect institution of

SER. CL.] WHO ARE MINISTERS. 223
Ecclesiastical Government, in the Scriptures, is authoritative and
obligatory ; and whatever is supplied by human wisdom to com
plete the system, is merely advisory and prudential.
The fuU admission of these principles would, as it seems to me,
prepare the way for a final removal of most disputes concerning
this subject. _ ¦
These things being premised as indispensable to a just decision
concerning this subject; I observe, that tAe sy stern of "Ecclesias
tical Government, mentioned in the Scriptures, is disclosed by them
either completely, or partially. If they have completely disclosed
this system, then we shall find il all in the sacred volume ; and
cannot need to search for it elsewhere. If they have disclpsed
it partially ; then a partial disclosure was sufficient ; and this part
is all that possesses, or can possess, any authority to bind the
consciences of men. Whatever additions are made to it, and
however wisely or necessarily they are made, by men, they can
not pretend to the least authority or obhgation. It is in vain to
say, that in this case the Church would be left at loose ends, and
unprotected against disorder and schism. The answer to this
objection is obvious, and coraplete. The Chui'cb is left, as Infi
nite Wisdom chose to leave it. Should we grant, contrary to truth
and decency, that the situation, in which it is left, is not the best ;
still the evil is without remedy : for we cannot add to the words
of God.
Let us now inquire what Ecclesiastical officers are mentioned in
the Scriptures as instituted by God.
The largest, and most particular, account, .given of this subject
in the Scriptures, is in Eph. iv. 11. And he gave some Apostles, and
sonte prophets, and some evangelists, and some pastors and teachers.
Here we find at least four sorts of officers in the Church ; four
classes of men, who are empowered, each, to do sorae things in
the Church, which they, and they only, had a right to do.
The office of Apostles is acknowledged, ori all hands, long since
to- have terminated.
Of Prophets, it is only necessary to observe, that their office must
terminate, of course, when inspiration terminates.
Evangelists, the third class here mentioned, are universally ac
knowledged to have been extraordinary officers, and to have ceased
in a very early period of the Church ; unless tiie word be supposed
to denote merely a minister withput a cure.
There reraain, then, only Pastors and Teachers. From the
phraseology, here used, it appears to me evident, that they were
not two distinct orders of men, but one, destined to feed and teach
the Church. The language is not, as in the preceding clauses,
some pastor's, and some teackers, but some pastors and teachers,
that is, some, who were both pastors and teackers. To teack the
Church is to feed it with the bread of life.

224 OFFICEBS OF THE CHUBCH. ^ [SER. CL,
Some Christian churches have supppsed, that teachers were
men, whp, holding the pastoral office, were particularly to be em
ployed in teacMng Candidates for ihe ministry whatever was ne
cessary to qualify them for this office. Others have believed, that
they were destined to the employment of teaching, and defending,
evangelical truth generally ; without taking upon themselves tke care
of particular Churckes. As all these, so far as I know, consider
both kinds of officers as of the same rank, and as invested with
exactly the sarae powers ; it will be unnecessary, at the present
time, to examine this opinion.
We are corae, then, to one class of permanent Ecclesiastical offi
cers, mentioned in this text ; viz. That, wkich is known hy the
word, Pastors.
The Apostie is here recounting those officers, which Christ
gave to the Church, when he ascended to Heaven : and it raust,
I think, be admitted, that he mentions all those, which Christ
gave to the Church directly, or in his own person. All other ec
clesiastical officers, constituted in the Scriptures, were therefore
constituted, afterwards, by the Apostles. Of these I know of but
one class, mentioned in the Scriptures ; viz. Deacons. In Acts
vi. seven men are said to have been chosen to this office, and set
apart by prayer and the laying on of kands.
..The^only debate concerning ikis subject respects tke class, or class
es, of Officers, denoted by the word Pastors. In my own opinion,
this word includes a single class only ; spoken of elsewhere in the
Scriptures under the names Elders, Biskops, Ministers, Teackers,
and some others. This opinion I shall endeavour to support by
the following arguments, derived from the Word of God. Of these
I allege, 1. Tke Text.
The text is addressed directly to the pastors of the Christian
Church, under the name Elders ; derived as is that of Pastor also
from the Old Testament. In the customary language of the Jews,
the word Elders denoted the Rulers and Counsellors of that nation ;
as some corresponding word has often denoted, either generally
or particularly, the Rulers and Counsellors of other nationsi Thus
among the Romans Senator, and among ourselves Senator, denote
an officer, sirailar to the Jewish Elder. Human wisdom is chiefly
the result of experience ; and experience is the result of years.
Nations therefore, pecuUarly when unenlightened by science, have
committed the direction of pubUc affairs, and pubUc counsels, al
most exclusively io the aged. The name, in this appropriate
sense, was naturally transferred to those, whp were to counsel and
direct the Church ; especially by the Apostles, as being Jews,
and writing originally for their ovvn countrymen. These Elders
are exhorted to feed, that is, to teach, edify, and rule, thefiock of
God. That the Greek word woiftaivw,' a derivative of w-hich is here
translated feed, signifies to rule, in the. most extensive manner,

SEB. CL.] WHO ARE MINISTERS. 225
can be doubled by no man, at all conversant with the Greek lan
guage, either in the Classics, or the New Testament. Tbey are
also directed to take the oversigki ofit, or, in more exact language,
to oversee it, (they had already taken the oversight of it) willingly ;
not of constraint, nor for tke sake of gain. The Greek word, ren
dered taking tke' oversigki, is stfirfxoifxvTEs, exactly rendered oversee
ing, or exercising the office of an overseer, or bishop.
Elders, therefore, were to exercise the office of a Bishop, or
Overseer; and of course were invested with, that office. To this
the only reply is, that Elder is a generic term, including both
Biskops and ordinary Elders, or Ministers. TMs will be consider
ed farther on. At present, I observe, that these directions are
given to Elders absolutely, and as Elders, merely ; and to all El
ders, therefore, without distinction. I know not by what warrant
we can suppose, that St. Peter, writing with the Spirit of Inspiration,
has written so loosely, as to express that in the most absolute man
ner, which was intended in a very limited sense ; so limited, as
to exclude nineteen-twentieths of all those, who are apparently
included in his direction : while at the same time, he has given no
notice, either before or after, of this design. What, in such a
case, must be the construction of this passage by the Elders; to
whom it was written ; and- what their consequent conduct, in obe
dience to it ? If it be supposed, by us, who have the whole Bi
ble before us, that this strange construction ought to be given to
it; would it be possible for these Elders, who had no other writ
ing of this Apostle, and few of them, probably, any other writings of
the New Testament, to understand, that what is here obviously
made the duty of every Elder, was really the duty of one only,
out of many ?
2. I allege. Acts xx. 17, 28, And from Miletus ke sent to Epke-
sus, and called the Elders of tke Ckurck, A part of the directions
which he gave to these Elders is recited thus : Take keed, tliere
fore, to yourselves, and to all the flock, over tke which tke Holy
Ghost hath made you Overseers, to feed the Church of God, which
he katk purchased with his own blood. ,-f, ,i
On these two verses, thus connected, I remark,
First. That in Ephesus there were several Elders of the Ckurck.
Secondly. That all these Elders were Biskops.
The word, rendered in the EngUsh Translation, Overseers, is in
the original HituSxnitae, die only word, in the New Testament, which
is rendered Biskop, The word Bishop, is synonymous with Over
seer. Thirdly. Tkat tke Holy Ghost constituted,, or made, tkese seve
ral Elders, Bishops. The original word is eim, constituted.
Fourthly. That in Ephesus all the Elders of the Church were
Bishops. These were plainly all the Elders of that Church : as
is evident from the phraseology. The words are, And from Mi
letus he sent io Ephesus, and called the Elders of the Church.
Vol. IV. 29

226 OFFICERS OF, THE CHURCH. [SEB. CL.
Fifthly. Tkat, ikerefore, there was no one Bishop, of superior
authority ; or holding an office, or character, which distinguished
him from other Bishops in ihat City,
Sixthly. That Timothy could not be, alikougk ke is extensively
supposed tp kave heen, the sole Bishop, or Diocesan, of the Ckurck
in- tkat City ; because other men were Bishops in tkat Ckurck,
The Elders, to whora St, Peter wrote in the text, were all who
dwelt in Pontus, Galatia, Cappadocia, Asia Proper, and Bitkynia ;
provinces, constituting more than two-thirds of that great country,
called the Lesser Asia ; at that time full of Churches and Chris
tians. All ike Elders of all tkese Churckes ke exhorts io exercise
the office of a Bishop in tke Ckurck-
All the Elders in Ephesus, the chief city in the same country, St.
Paul declares fo have been constituted Biskops by tke Holy Gkost.
Botk Aposdes speak the same language to the same persons : lan
guage, which has obviously but one meaning.
'^. These passages in the most exphcit manner teach us, that El
ders, universally, and Bishops, are the same persons ; destined to
exactly the same purposes, and invested with exactly the same
powers. 3. I allege PMl, i. Paul and Timotheus, servants of Jesus Ckrist,
to all tke saints in Christ Jesus, wko are in Pkilippi, witk tke Bish
ops and Deacons,
Concerning this passage, I observe.
First. That tkere is no mention made of Elders in ikis Ckurck
by name,
Tke saints, witk tke Bishops and Deacons, are expressly men
tioned. If there were Elders in this Church, who were distinct
from the Bishops, the omission of them is inexplicable. If Elders
be allowed to have been officers, inferior to Bishops ; they were
unquestionably superior to Deacons ; and it is incredible, that this
letter should not have been addressed to them also, wheh it was
addressed to the Deacons, The important interest,,^nd office,
which they held in this Church, rendered it highly proper, that the
contents of the letter should be addressed personally to them :
more so, certainly, than that it should be addressed to the Dea
cons. Had it been addressed to Biskops, Elders and Deacons, it
would have been ikougkt, by an advocate for prelatical Episco
pacy, absolutely decisizie in favour' of tkree orders of Ecclesiastical
Officers. As it now stands, arid as it is uncontradicted by any
other passage of Scripture, I think it is equally decisive, tkat tkere
were hut two.
Secondly, iif is certain, tkat in tke PMlippian Church there were
several Bishops ; and, therefore, whatever was the case with other
Churches in this ¦respect, tkere was not at PMlippi a single Biskop,
presiding over a number of subordinate ministers. But there is no
reason to' conclude, that the PMlippian Church was, in this re
spect, differently constituted from other Churches.

SEB. CL.] WHO ABE MINISTEBS. 227
4. I allege the ffact, that no mention is made of Bishops, by way
of address, {except the text just quoted from Pkilippians i. 1) or di
rection, or salutation.
The word stfKfxo*!)?, {Biskop, or Overseer) occurs in the New
Testament five times. Once it is applied to Christ ; viz. 1 Pet. ii.
25 ; and/our times denotes officers in the Church. The word
Bitiifieiifri, is once used to denote tke Office of a Biskop ; viz. 1 Tim.
iii. 1 ; in two instances, to denote visitation; Luke xix. 44. and 1
Pet. ii. 12 ; and once is quoted from Ps. cix, 8, to denote, by way
of accommodation, tke employment of Judas as an Apostle. Eifirfxnirsw,
to oversee, or exercise tke office of a Biskop, is used once witk tkat
meaning; viz. in the text; and once, Heb. xn. 15; where it is
translated, with exact propriety, looking diligently.
In all the addresses of their several letters by the apostles to
the several Churches, <Aere is not, except in that just mentioned,
a single allusion to Bishops, as a peculiar order of men. In the
numerous salutations, with which the Epistles are concluded, and
in the several directions, given to the Churches, there is not the
least mention made, nor the least hint given, concerning this class
of officers.
Had such a class existed, to whom the government of Churches
and subordinate ministers was chiefly, or wholly, committed ; is it
credible, that no mention should be made of them in the numerous
directions, given for the government of the Church ? There are
several proper cases of discipUne mentioned in the Epistles to the
Corintkians': particularly, the case of tke man wko kad Ms fatker'' s
wife, St. Paul directs the whole Church bf Corintk, wken gatker-
ed together in the name of our Lord Jesus Christ, and his spirit,
with the power of our Lord Jesus Ckrist, to deliver this person to Sa
tan for the destruction efthe fiesk: 1 Cor.v.1,4,5; that is, toexcom-
municate Mm. The Church did excommunicate him. Of this fact
St. Paid gives us an account, 2 Cor. ii. 5, 6 ; where he says,Suffi-
cient to suck a man, is this punishment, which was infiicted of many ;
Wo Tuv *Xs(ovwv ; by tke majority, or the chief pari of the members.
Had there been a Bishop, entrusted witfr the government of the
Church at Cormth, (and if not at Corinth, where could we expect
to find such Bishops ?) is it credible, that this important act of
Church government should not have been assigned to him ; and
afterwards recited as having been executed by him, or at least
under his authority ? Is it credible, that in all the mention, which
is made of government in the Church, there should no where be
any mention made of Bishops, as particularly concerned in this
subject? What is said in the Epistles to Timothy and Titus, and
maybe thought inconsistent with this remark, I shall consider
hereafter. In all the salutatipns also, directed universally to all the saints,
and to many humbler individuals by name, there is no mention
made of Bishops. Yet several of the Epistles are addressed to

228 OFFICERS OF THE CHURCH. [SEB. CL.
churches, in cities of great eminence ; where Bishops must, if any
where, have resided. The passage in Heb. xiii. 24, Salute them,
wko kave tke rule over you, I shall examine in another place.
5. I allege, also, the Commission, originally given to Ministers of
tke Gospel.
This is found at length in Matt, xxviii. 19, 20. Go ye, disciple
all nations ; baptizing them into tke name of the Fatker, and of the
Son, and of tke Holy Ghost : teaching them to observe all things,
whatsoever I kave commanded you. And lo, lam with you always
unto tke end of the world. Amen.
This Commission is plainly given to all ministers, because it is
given without discrimination, and because it is given to them unto
the end of the world. It is their only commission ^ and conveys
the only authority, under which they act as ministers. The au
thority, which it conveys, is also the same to all. Unless, then, this
commission is qualified elsewhere ; there can be no distinction
among Ministers. ThoSe, to whom precisely the same authority
is given by the same commission, it is hardly necessary to observe,
sustain exactly the same office.
6. I allege, as proof of tke same doctrine, tke fact, tkat Ike same
duties are assigned to all Ministers of tke Gospel.
The duties, assigned to Ministers of the Gospel, are public and
private prayer in the Ckurck; preacMng tke Gospel; administering
Baptism, and the Lord's Supper ; ruling ; and ordaining other
Ministers. All these are assigned to Elders universally, in as plain
language, as any which is used about these subjects. With re
gard to the tkree first of these duties, this will not be questioned.
The whole debate respects the two last. I shall, therefore, con
sider these particularly.
Concerning ruhng the Church, we have the following passages.
A Bishop must he one, thai ruletk well in Ms own kouse, having
his children in subjection with all gravity.
For if a man know not how to rule Ms own koUse, kow shall ke
take care of tke Church of God? 1 Tim. iii. 2, 4, 5.
Let the Elders, who rule well^ be counted zaortky of double hon
our ; especially tkey, wko labour in tke word and doctrine. 1 Tim.
V. 17.
In the first of these passages, a Bishop is required to rule well.
In the second it is required, that the Elders, who rule well, should
be accounted worthy of double honour. So far as these two pas
sages are concerned, it will not be questioned, that Ruling is as
signed as explicidy to Elders, as to Bishops ; nor that the Elder
is equally entitied with the Bishop to the employraent of Ruling.
But this is the only passage in the New Testament, in which Rul
ing is expressly assigned to a Bishop ; unless the word rendered.
Bishop, should be supposed to contain such an assignment.
The character of Timothy and Titus, as Bishops, will be here
after considered.

SEB. CL.] WHO ABE MINISTEBS. 229
In Rom. xu. 8, it is said. He, ihat Ruleth, is required to do this
duty with diligence. This passage plainly lies out of the debate.
In Heb. xiii. 7, the Apostle says, Remember tkem, wko have ihe
rule over you, wko kave spoken to you the word of life. Obey tkem,
that kave ihe Rule over you, and submit yourselves ; for they watck
for your soids, as they that must give account, verse 17. Salute all
them, that have tke Rule over you, and all the Saints. They of Italy
salute you.
Here we find the Rule over the Church, or Churches, to whom
this Epistie was directed, committed to many hands : Them, that
kave the Rule over you ; and all them, tkai kave tke Rule over you.
If this Epistie was sent to a single Church, or to the Churches of
a single City ; {Jerusalem for instance) then in that Church, or in
the Churches of that City, there were several persons, who had
the rule over these Churches. That it was thus sent is both rea
sonable in the nature of the case ; because otherwise there would
be nobody to receive, to keep, or to testify to, a part of the Can
on of Scripture ; and because in the last quoted verse they of Italy
are said to salute the persons, to whom it was written. Of coufse,
these Rulers cannot have been Bishops of extensive dioceses ;
but ordinary Ministers of the Church.
In accordance with this opinion, the most judicious divines have
supposed this Epistie to have been directed to the Hebrews in Pa
lestine ; and, particularly, those in Jerusalem.
The Rulers, spoken of iri the 7th verse, have been supposed to
be dead, at the time when the Epistle was written : the latter end
of the year 63. St. James tke less, often called the Bishop of Je
rusalem, died probably about one year before this time. He was
the only person, who with any pretence can be supposed to have
Ruled them as a Bishop. Plainly James, the brother of Jokn, and
Siepken, the Protomartyr, were not, as Tkeodoret supposes, at all
concerned in Ruling this Church. If the other James had been
their Bishop ; it is not easy to conceive how, in such a passage,
there should be no hint concerning his ruling over them ; and how
St. Paul, if their government had not been committed to a consid
erable nuraber of persons, should have written as he has done in
this verse.
In the two last of these verses, the Rulers mentioned, were still
Uving ; and, from the language used, existed in considerable nura
bers. At the same time, no Bishop is mentioned, or alluded to,
in any manner of distinction whatever. Ecclesiastical govern
ment, therefore, was not, at the time when this Epistle was written,
in the hands of a Diocesan Bishop at Jerusalem. To say the
least, such a fact receives no countenance from the Epistle to the
Hebrews. These are the only passages, in which ruling, and the
character of Rulers, in the Church, are direcdy mentioned in the
Scriptures. I presume itis plain. from these passages, that Ruling
is, at least, as directly, and as extensively, ascribed tp Elders, as

230 OFFICERS OF THE CHURCH. [SEB. CL.
to Bishops; and that, so fer as these texts are concerned, it be
longs to fhe former as extensively as to the latter. j
Bnt PreacMng is every where in the Scriptures exhibited as an
emfloymenl, superior to that of Ruling, In the passage, quoted
fiRMn 1 Tim. v. 17, this truth is decisively exhibited. Lei the El
ders, who rule well, be accounted worthy of dozdfle honour ; (that is,
of high honour) especially they, who labour in the word and doc
trine. Here St. Paul dfrects that Preaching Elders should be ac-
cmmted worthy of more honour than Ruling Elders. As the
Rulers are here supposed to Rule well; that is, to do thefr duty
&ithfiilly ; it is clear, that the superior honour given to those, who
preach, is given only on account of the superiority of thefr em
ployment- Preaching was the first business, on which the Apostles, and af
terwards the Seventy, were sent. It was also, the first active bu
siness of Christ himself; as he has told us in Luke iv. 18, quoted
firom Is. lxi- 1. The Spirit of the Lord is upon me ; because Ae hath
anointed me to preach the Grospel to the. poor.
Of the Apostles it is said, Mark iii. 14, And he ordained twelve,
that ihey skould be zuith him, a^nd tkat he might send tkem forth to
preack. When they went xmt on thefr first mission, Christ said to
them. Go to the lost sheep of tke house of brad; and as ye go,
preach, saying, Tlu kmgdom of Heaven is at hand. Math. x. 6, 7,
To the Seventy, he said, Into whatsoever City ye enter, heai tke
sick, tkat are therein; and say -unto tkem, The kmgdom of God is
come nigh unto you. Luke x. 8, 9.
Christ, saith St. Paul, sent me not to baptize, but to preack the
Gospel. Again ; lam not ashamed ofthe Gospel of Christ: for it is tke
power of God to salvation. Rom. i. 16.
-Again ; Wken it pleased God, wko separated me from my mother's
womb, and^ called me hy Ms Grace, to reveal his Son in me, that I
might preack Mm among tke keatken. GaL i. 15.
Acoording to this scheme, the Scriptures are fidl of commands,
exhortations, discussions, descriptions, and other exhibitions, con
cerning preaching the Gospel, as the great duty of Ministers. In
all these it is presented as the most important bosLness of a Min
ister ; compared with which every other is of a very subordinate
nature. Ruling, on the contrary, is mentioned but six times in the
New Testament; and therfi without a hint of its possessing any
peculiar consequence. If Elders, therefore, had been distinguished
from Bishops by inferiority of power, as Rulers ; they would still
hold a higher and more hnportant employment, as decided by the
Scriptures. K there are diflferent classes of Ministers; tbe Preach
er is certainly made in the New Testainent superior to die Ruler.
Yet Rnhng is the pecuUar employment, |ffofesgedly assigned to the
supposed higher class, of Ministers. Can this scheme consist with
what we have iust now heard from the Scripture* ?

SBL CL.] WBO ARE mSISTSSS. 231
Tie «?B)y!«:* of OrdgimsKg Mmsters is BMniM&ed nme times :
iaa m Ae plnseokigj of iayimg <w htmis ; and fire in odiar, vs-
Jmi ktf Aat is, CbxisC, •rJmi»ei ixehi, tkmf tkty skamld be zeith
iim. ibA. m. 14. Tbe Greek word boe is srw^/ts, eoHsiittiitd.
Witrt^wn, ^tbest in^n. sap Sr. Peter.^ waet one. be OrdawMd to le
a MbMss «& ¦? ^kii ResmmeHim. Acts i. 21, i^ Tbe Greek
radisboe jeetta, btctime,
Jmd wkat dgr, (tbe Apc^des) iad ardsiaid tkem Elders imeBtry
Chatk. Acts xir. 2^ H«e ^ Greek word is, ^^symniftaT^
angnalfy ^si^iog te streleA amt tie immd; thai to tied ^ntk yp-
^fied imtdi ; aod afta-waiiis te tffmmtf ar camitiimie to or ^ue,
l^kraRtef sajs &. Pmul, /cat prdmtd m Pnmcker, aatdax i^pastle.
I Thk i. 7. Tbe Gie^ iracd bere is scshi*. Ize^s ^fpouUoL
Ihr das ^aee kftltiee n Gnefe ; Omt tiam sioiddst setm uritr
Ike Aa^ Umt mre miaiimg, eatd OrdKin Elders m eeery (Sty.
Hcxe Ae G^eek void is tasmSTi^^ cemsMMie, It is doabtfid
nbe&Gr Otdaioiiig, in Ae Ecdeaastical sease, is intoided in «di^
oi diese pa^a^s, except tbe tlaid : Acts sh-. 2S : And evoi diis
vBinaAmtof senoos ddate.
In tbs last, to hie, Tit. L 5, tbe poira- c£ C^daining has been
ssq^posed m be attriJmled to a Bisac^ Tbe ji^tice of this sop-
posOiaii most l» defiamined by aoswers to two ijaesfiaiis. The
Bist is, itbetber jig.Tngg s^siSes Or&tsiimt in tbe appcofai-
a£e sefse : or te emufitde I^dors, aheady Ordaioed ^basSas of
jwftffcr Cbavkes : w ra odta- -words, to appoint them their par-
ticsJar places <K aAwoastratinn-
The secood is, vbedter TktB was a ^^wp in xbe Prelatical
sense. T^s adject -will be esamined in its premier |^ce.
Tbe iMff- leraaini!^ instances are mentitsied in the ap|st]|iiiafe
lai^age c£ l^ing am koKdi ; ssKi^iipi }^i^e: pka^sologj, which
osibIIj donfees Ecclesiastical GrdotaiicHi in the imps- sense<
Thej are tbe fidlowii^: Whma, that is, ihe seven Deacons &st
cbosaLtfigr ic^ic^Wc ike .^pa^esjmtdsAen tkey iadprwfed,ik^
Iml kmt^ an Aem. Acts tL 6. ,imi vkm tieg, that is, the Apos
ties. ktdjmied, atidfn^f^ aaid la^ itmds mt ikem, viz. Pavf and
BmrmtSms^ ii^ s&it tiem axtof. Acts sm. 3.
LdBf iatii .TwddaUy tm us men. 1 Tim. L 23.
JC^lect mai tktg^t, tioi ii m tiii. ;j:kiei mmsgisat tiee hfpr^h-
eof. mmd tie Imfsms ^3* t^ti& heiids ef sAi Predmttjy : car body of
Bders. 1 1^. if. 14.
Ll all tbese instances Onfinaikm, in the apprc^aiate sense, is tm-
doBhtedlj intended. As die Apof^ies kid hands on those, to whom
Aej romnmnicatpd tbe miracalaas gifis of the Holy Ghost, Ae
saiepfaraseofc^y B Bsed twice wiAreferesce to tMs^ sol^ect. Acts
TK. 17, 19 : boA 1ii£ one ii^taace : and 1 Tim. i. 6. It is also
leedtodoiote tbe layii^ (Si of the hao^ o£ tnm, who t^oed a
" " E. Heb. Tl. -.

232 OFFICERS OF THE CHURCH, kc. [SER. CL.
Of ihe four instances, in which this phraseology denotes Eccle
siastical Ordination, it is, in two, attributed to the Apostles gene
rally. In tke tkird, Timotky is commanded to lay hands suddenly
on no man. That is, not hastily to Ordain, or be concerned in
Ordaining, any man ; lest he should prove an unsuitable person
for the Ministry. In the fourtk, the Ordination of Timotky is at
tributed to the whole body of Presbyters, or Elders, who united in
his Ordination. Of these instances, the only ones of this nature in
the Bible, it is perfectly plain, that there is but one in which Ordi
nation can possibly be ascribed by any construction to persons,
who were Bishops in the modern sense : viz. the passage, in which
Timothy is commanded to lay hands suddenly on nO man. Here
the ascription depends wholly on the fact, that Timothy was such
a Bishop, and Bishop of Ephesus : a fact, which it is presumed
cannot be established. Leaving this, however, for the present, I
observe, that, were it to be granted, still, as Timothy''s own Ordi
nation is directly ascribed to the Presbytery only, the Scriptures
attribute Ordination, at least as evidently, and as extensively, to
Presbyters, as to Bishops.
Of this power, also, as well as that of ruling, it is to be observ
ed, when compared with preaching, very little stress is laid on it
in the Scriptures. It is mentioned but nine times, even if we
adopt the utmost latitude of construction ; and in all these, except
¦ two, is mentioned incidentally. In one of these two, St. Paul
commands Timotky to lay hands suddenly on no man. 1 Tim. vi.
16, In the other, he mentions, that he had left Titus in Crete, to
ordain Elders in every City. PreacMng tke Gospel on the contra
ry, is, \;hroughout the New Testament, ai;id often in the Old, ex-
, hibited as the great duty of a Christian Minister ; as his chief, most
useful, and most honourable, destination. From this state of the
subject the conclusion is, therefore, warrantably drawn, that, in the
view of the Scriptures, Ordaining is an employment, wholly infe
rior in its nature and importance. Of course, the powers, claimed
by the Bishop as peculiar to his oflice, are inferior to those, con
fessedly attributed to the Elder, and can, in no Scriptural sense,
become means of raising the former above the latter.

SERMON CL.I.

THE EXTRAORDINARY MEANS OP GRACE.  OmCERS OF THE
CHURCH.  MINISTERS OP THE GOSPEL.  WHO ARE MIN
ISTERS.

1 Pkteb v. 1^—3. — The Elders, which are among you, I exhort, who am also an El-
der, and a witness of the ^swfferings of Christ, and a partaker of the glory that shalt
be revealed. Feed the flock of Qod, which is among you; takiiig the oversight
thereof, not by constraint, but willingly ; not for filthy lucre, but of a ready
mind; neither as being lords over God's heritage, but being ensamples to the
flack. ,
In the preceding discourse, I mentioned it as being, in my
own opinion, the doctrine of the Scriptures,
TTiat there are but Two kinds of permanent Officers in tke Ckurck
of Ckrist,
In support of this doctrine, I allege the following things.
1. Tke Text,
2. Acts XX. 17, 28.
3. Philippians i. 1.
4. TTie fact, that, except in thispassage, no mention is made of
Bishops hy way of address, direction, or salutation,
5. Tke Commission, originally given to Ministers of Ike Gospel.
6. The fact, that tke same duties are assigned to all suck Minis
ters. I shall now proceed to support the same doctrine by exhibit
ing, at some length, the manner in whick Ministers are spoken of
in tke Gospel. This very general head, which I could not con
veniently make less general, I shall illustrate from the following
sources. 1. TTie address of Ckrist to Ms Apostles, Mark x. 42 — 45, with
the parallel passage. Luke xxii. 25.
Ye know, that tkey, wko are accounted to rule over tke Gentiles,
exercise lordskip over tkem, and tkeir great ones exercise autkority
over tkem : but ii skall not he so among you. For wkosoever will be
great among you, shall he your minister; and whosoeve'r will be the
chiefest skall be servant of all. For tke son of man came not to be
ministered unto, hut to minister.
The Apostles, James and Jokn, as we are informed in the con
text, had solicited Christ, that they might be exalted to peculiar
distinction and authority in his kingdom; The other Apostles
were ofi'ended at this scheme of ambition on the part of their coni-
panions, as being themselves desirous of the same elevation. To
Vol. IV. 30

234 OFFICERS OF THE CHURCH. [SER. CU.
repress every such feeling in them all, Christ utters the words,
which have been quoted. These words certainly discouraged all
wishes for peculiar authority in the minds of the Aposdes, as Min
isters of Christ ; and informed them, that tbe proper destination of
the ambitious among them was the place of a servant, or minister,
to the rest. In other words, Christ required them to be, and to
feel themselves to be, equals ; and forbade them to assume any
authority over each other. The conduct, which Christ required
of them, must, it would seem, be the proper conduct of all suc
ceeding ministers. An absolute equality is plainly here command
ed, so far as the Apostles were concerned. It ought to be shown,
that the case is not directly, and entirely, applicable to their fol
lowers in the sacred office. Let us suppose, that Christ had given
the converse directions. Let us suppose, that he had directed
James and Peter to be rulers over their brethren. Would not this
fact have been pleaded, as decisive authority for the same distinc
tion among succeeding ministers ? The mere shadow of such a
distinction in favour qX Peter, easily shown to have no substance,
has actually been rehed on by the Church of Rome, as a solid
foundation of the high pre-eminence, assumed by the bishop of that
city over all other ministers of the Gospel.
Correspondent with this address, and pointing to the same object,
is the instruction given by Christ in Matt. xxiu. 6 — 12; while ob
serving the conduct of the Scribes and Pharisees... Concerning
these men our Saviour observes. They love gteetings in the markets,
and to be called of men, Rabbi'j Rabbi. But, he adds, be ye not called
rahhj, : for one is your Master, even Christ. And call no man fatker
upon tlie earth '.for one is your Father, who is in Heaven. J'leither be
ye called masters : for one is your Master, even CMist. But ke that is
greatest among you shall be youf servant : and whosoever skall exalt
himself shall be abased : and whosoever shall humble himself shall
be exalted.
The Scribes and Pharisees loved, and sought, external distinc
tions, uppermost rooms, chief seats in the Synagogues, greetings
in the markets, and tides of honour. Against this spirit, and its
consequences, Christ here warhs his Apostles. As their only final
security against the disposition, he forbids tTie Distinctions, and
Titles, to the acquisition of which its efforts were peculiariy direct
ed. Succeeding ministers are certainly no less interested in being
secured against this temptation, danger and sin, than the Apostles
were : and what was the means of their safety must be equally
necessary, and equally useful, to their' followers. Had the as
sumption of tbese tides and distinctions been enjoined upon the
Apostles; the injunction would have been pleaded by succeeding
mmisters, as an ample warrant to themselves for assuming the
same titles, and aiming at the same distinctions. To the Apogties
they were prohibited. Why, according lo the same mode of infer-

SER. CLI.] WHO ARE MINISTERS. 23d
ence, they are not prohibited to succeeding ministers, I confess
myself unable to explain.
2. Tke fact, tkat, wkerever tke Officers of tke Ckurck are mention
ed togetker, no more than twp classes are ever mentioned.
In the former discourse, I made several observations concerning
the address of the Epistle to the Pkilippians, which, as specified
in the first chapter and first verse, is to all tke Saints, that are in
Philippi, witk the Bishops and Deacons. It will be unnecessary to
add any thing, here, to what was then observed concerning this
passage. In 1 Tim. iii. ; St. Paul instructs him, at large, in the qualifica
tions of Ecclesiastical Officers ; and discusses ibis subject in form,
and more extensively, than we find done in any other part of the
Scriptures. But even here we find no other oflicers mentioned,
beside the s-gigMHos ; Biskop, or Overseer ; and the Sioxovoj, Deacon,
Is it not strange, if there had been an intermediate Officer, distin
guished both from the Bishop and the Deacon, and khown by the
title of Elder, that there should be here no mention of such an
Officer ? The character and duties of an Elder are on all hands
acknowledged to be more important than those of a Deacon. Yet
these are particularly pointed out ; while of those not a hint is
given. It is further to be remarked, that the office and duties of an
Elder, as distinguished from a Bishop, are no where exhibited to us
in the New Testament. The text, certainly, is not such an exhi
bition. The Elders, here mentioned, were; plainly, all such, as
of right, and by divine authority, exercised the office of a Bishop.
For this silence on a subject, confessedly of serious importance to
the Church, it is believed, no reason can be given.
Wken certain men came down from Judea to Aniiock, and distress
ed tke ckurck in that city, by teaching, that the Gentiles ought to be
circumcised in order to their salvation ; Paul and Barnabas, with
certain others, were sent up to Jerusalem unto the Apostles and El
ders, about this question. And when tkey were come to Jerusalem,
tkey were received of ike Church, and of the Apostles and Elders,
Ana they declared all things, which God had done witk tkem. And
tke Apostles and Elders came togetker, for to consider of ikis matter.
After the deliberation was ended, we are told, that it pleased the
Apostles and Elders, witk the whole Church, to sefid chosen men of
their own company to Antioch, with Paul and Barnabas, Tkey wrote
letters by them after tkis manner : Tke Apostles, Elders, and Breth
ren, send greeting unto tke Bretkren, wko are of tke Gentiles in Anti
och, and Syria, and Cilicia, See Acts xv. particularly verses 3, 4,
6, 22, 23.
Concerning this interesting recital I observe,
Ffrst. That tke Church of Aniiock sent tkeir messengers to Jeru
salem, to obtain a decision concerning a q'uestion, incomparably more
important tkan any other, which agitated the Christian world during
tke first century.

Ise OFFICERS OF THE CHURCH. [SER. CLI.
Secondly. Under tke immediate instruction of Paul and Barnabas,
it is impossible, tkat tkis ckurck skould not have known tke proper
tribunal, to wkick tkeir messengers were to be sent, for tke purpose
of obtaining tkis decision.
¦ Thirdly. Tkey actually sent tkem to tke Apostles, and Elders, at
Jerusalem. Fourthly. Wken tkese messengers were come to Jerusalem, tkey
were receiv edbf the wkole Ckurck, and of tke Apostles and Elders.
»Fifthly. All tke observations, made on this occasion, were ad
dressed to tke body just specified. The messengers propounded their
communications to this body., Peter and Jarnes began their speech
es on this occasion, with Jl/enarirf Brei^ren.
Sixthly. Tkis- body sent ckosen men of tkeir own company autkor-
itatively, with Paul and Barnabas : y'\z. Judas and Silas, ckief men
among ike brethren. ,
Seventhly. The letters, carried by these messengers to Antioch,
were written in the name of this body, after ikis manner ; Tke Apos
tles, and Elders, and Brethreni send greeting unto the Brethren, and
Disciples, wko are in Antioch, &c.
Eighthly. This body decided the question submitted to them ; and
tke Holy Gkost approved of tkeir decision. Their language is, For-
asmuck as we have keard, that certain, who went out from us, have
troubled you with words, &c. ; saying, Ye must. he circumcised, and
keep the law ; io whom we gave no suck commandment. It seemed
good unto usj: being assembled with one accord, to send ckosen men
unto you. We have sent,- tkerefore, Judas and Silas, &c. For it
seemed good to ike Holy Gkost, and to us, to. lay uponyou no great
er burden, tkan tkese necessary things : that ye abstainfrom meats
offered to idols, 8ic. The slightest attention will convince any man,
that the authoritative idetermination of the great question concern
ing circumcision was accomplished, wi<A tke approbation ofthe Holy
Ghost, by tke Apostles, Elders, and Brethren: not by tke Apostles;
not hy the Elders; not hy botk; not hy tke Bretkren; hut by ike
united voice ofthe wkole hody. This, the language already recited
irresistibly declares.
Ninthly. There was no Bishop in this\assembly : that is,. in the
Prelatical sense. James, whatever was the fact afterwards, was
not now such a Bishop. The Letter does not go in his name, nor
with any authority whatever, attributed to him, except as an Apos
tle, and as a member of that deliberative body ; and in neither char
acter any farther, than that he had one voice in the decision ofthe
Assembly. As no such Bishop, or Bishops, are mentioned in any
part ofthe transaction; it is impossible,, that any person^ possess-.
ed of modern Episcopal authority, should have been present at
this meeting.
Tenthly. This Church had, at tkis time, existed fifteen, or, sixteen
years ; and for about twelve, was tke only Ckristian Church in the
world. One would suppose, it must have been established in the

SER. CLI.] VVHO ARE MINISTERS. 237
proper Christian order. There were Elders in it : and, as the
number of Christian Jews, here, amounted to many thousands; it
is lughly probable, that these Elders were numerous. The Church
was, also, immediately under the eye of the Aposties. If Prelatical
Bishops were a part of the Christian economy, I am unable to con
jecture why a Bishop was not estabhshed before this time in Jeru
salem. There were, also, no such Bishops in the Church at Anti
och ; nor in those of Syria, and Cilicia. The Brethren of ihe Church
at Antioch sent the messengers. The letter was addressed to tke
Brethren of the Ckurck at Aniiock, Syria, and Cilicia. Thus I
think it clear, that there was not a single such Bishbp in the Chris
tian Church, at this period.
3. Biskops are very little spoken of in tke Scriptures,
There are but seven passages in the Scriptures where Bishops
are mentioned: the Text; Acts xx. 28; Phil. i. 1; 1 Tim. iii. 1,2;
Titu^ i. 7 ; 1 Pet. ii. 25. All these have been repeatedly men
tioned, except the last, which is thus written : For ye were as skeep
goirig astray ; but are now relumed unto the Shepherd and Bishop of
your souls : that is, to Christ.
In no one of these passages is there- the least mention of any
distinction between the Bishop and the Elder, in character, power,
authority, duty, or office. On the contrary, the fact, that there
were several Bishops in Philippi, and Ephesus, is a complete
proof, that there was no Prelatical Bishop in either of those cities.
They plainly were both under the government of a number of co
ordinate Ministers, holding the same office. There is no reason
to believe, that otber churches were constituted in a different man
ner. 4. I illustrate the same truth from the Manner, in whick ministers
are spoken of in Titus 'i. 5 — 7. For tkis cause lef 1 1 tkee in Crete,
tkat thou shouldst set in order the things thai are wanting, and or
dain Elders in every City, as I had appointed tkee. If any he blame
less ; tke husband of one zaife ; having faithful children; not accus
ed of riot, or unruly. For a Bishop must be blameless as tke Steward
of God. The reason, here given by Si. Paul, why Titus should
ordain, or constitute. Elders in every city, wko should be blameless, is,
that a Biskop must he blameless.
If a Bishop was the same pei-son with an Elder ; the applica
tion, and pertinence, of this reason will be obvious : but, if they
were different persons, it seems difficult to conjecture why it should
have been assigned. The word. Elder, appears to me to be the
proper and peculiar title ofthe officer; and the word, Biskop, to be
merely descriptive of one, and that a subordinate one, of Ms employ-
ments ; viz. Overseeing tke affairs of tke ckurck : Preaching being
evidently the supreme employment of a Christian Minister. This
title; as was formerly observed, was derived from the Jewish econ
omy ; and was therefore naturally, and in a sense necessarily,
adopted by Jews. Accordingly, it is applied no less than nine-

238 OFFICERS OF THE CHURCH. [SER. CLI.
teen times in the New Testament to ministers of the Church; and
most clearly as their usual and appropriate titie. In this view of
the subject, the passage may be paraphrased in the following man
ner: "I left thee in Crete, to ordain, or constitute, Elders of
the Church in every city. These officers must be blameless : for
men, whose duty and business it is to oversee others, must them
selves be blameless, as examples."
But if Bishop and Elder denote different officers, the passage
must be paraphrased in this manner: " I left thee in Cretej to
constitute Elders in every city. These officers must be blame
less : for a Bishop, a man, an officer, to whom is committed the
superintendence of Elders, ought to be blameless."
I think this argument cannot be attributed to St, Paul. ¦
Should it be said, that Bishops are themselves Elders, as well
as Bishops'; and that the Apostle has referred to this fact, in the
reason which is here given : I answer, that this supposition does
not remove the difficulty. The reason, given by the Apostle, does
not depend at all for its force, and pertinence, on either the title,
or the office ; whether supposed to be mentioned, or alluded to.
Its whole force is derived from tke employment of the Elder; and
lies' in this ; that a man, who has the oversight of others, ought ,
himself to be blameless ; because he ought to be an example of
those, whom he oyersees ; a^id, I presume also, because he ought
not to give occasion to any for blaming the Ministry of the Gospel :
just as St. Paul directs the Corinthian Elders to give no offence in
anything, that the Ministry might not be blamed. Had sittixmtos,
in the text under consideration, been rendered as in Acts xx. 28,
and as I think it ought plainly to have been rendered here. Over
seer; the soundness ofthe Apostle's reason would have appeared
so clearly, as to have prevented most of the debates; which the
text has occasioned.
With these, which appear to me the only defensible views of
this text,- 1 consider it as furnishing immoveable evidence, that a
Bishop and an Elder are thesame Officer.
I have now mentioned every passage in the Scriptures, which 1
remember, where Bishops are even glanced at, or the existence
of such an order of Ministers, as distinguished from Elders,,is di
recdy countenanced, even in the opinion of its advocates. If the
distinction between Bishops and Elders can be found in. the lan
guage of Scripture,, it is found here; But here .no distinction, of
this nature, can be found.
Accordingly, a multitude of Episcopalians, both Bishops' and
others, readUy acknowledge, that this distinction is not capable of
proof from the Scriptures. The following specimens of this ac
knowledgment ivill suffice for the presentpurpose. In a celebrated
'^ork, called "The Institution of a Christian Man," approved -ex
pressly by Archbishop Cranmer, Bishops Jewell,- Willet, and StUl-
ingfleei, and the main body of the English Clergy; together with

3ER. CLI] WHO ARE MINISTERS. 239
the Smg and Parliament, is this declaration : " In the New Tes
tament there is no mention of any other degrees, but of Deacons
or Ministers, and of Presbyters or Bishops."
The celebrated Hooker, in his Ecclesiastical Polity, says, « The
necessity of pohty and regimen in all churches may be believed,
without holding any one certain form to be necessary in them all.
And tiie gen^-al principles are such, as do not particularly de
scribe any one ; but sundry forms of discipline may be equally
consistent with the general axioms of Scripture." To this declara
tion agree Bishop Stillingfleet, Dr. Edwards^ and others. Dr.
Raynolds, Professor of Divinity in Oxford, declares, that "all,
wbo had laboured for five hundred years before his time, taught,
that all Pastors, whether entitied Bishops, or Priests, have equal
power and authority by God's word ;" and this he declares to be
the common judgment of the reformed Churches of Switzerland,
Savoy, Fra^nce, Germany, Hungary, Poland, tke Ketherlands, Scot
land, and England. Dr. Holland, Kuig's Professor of Divinity at
Oxford, says, that " to affirm the office of Bishop to be different
from that of Presbyter, and superior to it, is most false v contrary
to Scripture, to the Fathers, to the doctrine ofthe Church of Eng
land, yea, to the very Schoolmen themselves."
Bishop Burnet says, " I acknowledge Bishop and Presbyter to
be one and the same office."
An act of Parhament, passed in the reign of Henry VIII. has the
following words : " Archbishops, Bishops, Archdeacons, and all
other_ ecclesiastical officers, have no manner of jurisdiction eccle
siastical, but by, under, and from, his Royal Majesty." Accord
ingly, Bishop Burnet says, " the King gave Bishops thefr power to
ordain, or deprive, Ministers; to exercise ecclesiastical jurisdic
tion ; and perform all other parts of the Episcopal function."
To these testimonies, which might be easily swelled to a volume,
I shall add only two of modern times.
Archdeacon Paky says, "It cannot be proved that any form of
Church Government was laid down in the Christian Scriptures,
-with a view of fixing a constitution for succeeding ages."
The Editors of the Christian Observer, in uieir Number for
March 1 804, say, that " Episcopalians found not the merits of their
cause upon any express injunction, or delineation, of Ecclesiastir
cal Government in die Scriptures : for there is none."
Thus, I think, it maybe fairly concluded, that -the Scriptures
have established but two classes of Officers in the Christian
Church ; viz. Pastors and Deacons.
Having thus examined the Scriptural account of this subject, I
shall conclude the discourse with a brief investigation q/"/Ae testi-
mony, given concerning it by ike Fathers of the Church. As I sup
pose this testimony to be the chief ground of reliance, on the part
of those who contend for Diocesan Bishops ; it will be of some im
portance to examine it on the present occasion.

240 OFFICERS OF THE CHURCH. [SER. CLL
Concerning this subject I make the following observations.
1 . JVo Testimony from the Fathers can give divine authority to
any Institution whatever.
The Fathers are merely human witnesses, and are to be regard
ed wilh no more confidence, than other human witnesses, of equal
credibility. All tkings, necessary to life and godliness, are given to
us in the Scriptures. The testimony of the Fathers can,, therefore,
add nothing to what is contained in them ; c?in set aside nothing ;
can change nothing.
2. The testimony of the Fathers is far from deserving the credit,
which is sometimes given to it. For, ,
In the first place. Those who have testified concerning this subject,
liave given erroneous testimony concerning other tkingsi
Irenaus testifies, that Linus was made Bishop of Jtome by Paul
and Peter; and after hini, Anacletus ; and, after him, Clement.
rertw/Zian testifies, that Clement was the first Bishop pf /Jome
after Peter.
Eusebius declares, that Linus was the first Bishop of Rome after
the martyrdom bf Paul and Peter. Again ; that Peter was the
first Bishop of Antioch. Again ;. that Euodius was the first Bishop
of Aniiock.
Jerome declares, that Peter sate at i?o»ie t-ivepty-five years, until
the last year of JVero. And again, that j^nafiws was the third Bi
shop of Antioch after the Apostle Peter. .
Damascus, Bishop of I^ome, asserts that Pe^er came to i?ome in
the beginning of JVero^s reign ; and sate there twenty-five years.
Kero reigned but fourteen years ; and, according to the united tes
timony of antiquity, put Peifer to death.
Origen Says, that he had read in the works of a martyr, that Ig
natius was the second Bishop of Antioch after Peter.
Epiphanius declares, that both Paw/ and Pettr were Bishops of
Rome, These instances prove, that the Fathers, however sincere, and
however satisfactory their testimony concerning facts which pass
ed under their own eyes, yet received traditionary accounts loose
ly ; and both believed, and recorded, much of what took place
before their time, without truth, or evidence.
. Secondly. The works of several of the. Fathers have been inter
polated, corrupted, and partially lost.
Concerning- the Episties of Ignatius^ which are pecuharly ap:
pealed to in this controversy, Mosheim observes, that he esteems
" the authenticity of the Epistle to Polycarp to be extremely dubi
ous ; and declares " the question concerning all his Episties to la
bour under much obscurity, and to be embarrassed with many
difficulties." Where there is so much uncertainty, a safe reliance
cannot be placed for the decision of any point, not otherwise
supported.

SER. CLI.] WHO ARE MINISTERS. 241
3. The testimony of ihe Faikers does not prove the distinction con
tended for.
Even the testimony of Ignatius, were it admitted without a
doubt, is alleged in vain for this purpose. The Bishop, of whom
he speaks, is the Pastor of a single church ; the preacher, as well
as ruler, of that Church ; a man, who performed all the duties of
an ordinary minister. He exhorts Polycarp to preach ; to see, that
the widows are not neglected ; to know all his parishioners,
even the men and maid-servants ; and to inspect at least every
marriage. In his Epistie to the Church of Magnesia, he speaks,
also, of their Bishops, in tkeplural number.
Clement of Rome says, " The Apostles, knowing by Jesus Christ,
that contentions would arise about the name, or on the account, of
the Episcopate, or Oversight of the Church, constituted Bishops
and Deacons : the very language of St. Paul in his Epistle to the
Phihppians. He also uses the names. Presbyter and Bishop, to
denote the same Officer.
Jerome says, that " A Presbyter is the same as a Bishop ; and
that originally, the Churches were governed by the joint council
of the Presbyters."
Again ; " Let the Bishops know, that they are greater than
Presbyters, rather by custom, than by the real appointment ofthe
Lord." And again; "Among the Ancients, Presbyters and Bishops
were the same."
Polycarp, in his Epistie to the Pkilippians, says, " Wherefore
you must be subject to the Presbyters and Deacons."
And again ; " Let the Presbyters be full of piety ; merciful to
all ; bringing back them that wander ;" &c. In the view of Poly
carp, therefore, the Presbyters at Philippi did, and were, bound to
govern that Church.
Tertidlian, reciting the ordinances of public worship, and the
government of the Church, says, " In all these things, certain ap
proved Elders preside."
Irenceus, addressing the Heretics of that age, says, " We chal
lenge them to show that fradition, which was transmitted from the
Apostles by a succession of Presbyters." And again ; " It be
hooves us to hearken to those, -who are Presbyters in the Church ;
who, as we have shown, have their succession from the Aposties ;
who, together with- the succession of the Episcopate, have re
ceived the certain gifts of the fruth."
Bishop Stillingfleet, remarking upon this passage, says, " What
strange confusion must this raise in any one's mind, who seeks for
a succession of Episcopal power over Presbyters from the Apos
tles, by the testimony of Irenceus ; when he so plainly atfributes
both the succession to the Presbyters, and the Episcopacy too, of
M'hich he speaks.
A^OL. IV, .SI

242 OFFICERS OF THE ^CHURCH. [SER. CLI.
Firmiiian, Bishop of Ccesarea, says, "that in Elders is vested
the power of Baptizing, Imposition of hands, and Ordination."
Hilary says, " The Presbyters were at first called Bishops."
Theodoret says, ", Of old they called the same men both Bishops
and Presbyters."
Finally, Jerome says, that " the Presbyters of Alexandria ordam
ed their Bishop for more than two hundred years from the first
planting of that Church."
To these testimonies I shall subjoin a single modern one : that
of Mosheim ; who says, that " in the first century the rulers of the
Church were called either Presbyters or Bishops, which two titles
are in the New Testament undoubtedly applied to the same order
of men."
From these testimonies it is, if I mistake not, clear, that .the
principal doctrine, maintained in this, and the preceding dis
course, is the doctrine of the Scriptures concerning the subject in
debate. Another argument, alleged in favour of the; distinction against
which I contend, is derived f-om ihe character, and commission, of
Timothy and Titus, as exhibited in the Epistles, addressed to them
by St. Paul.
It is said that Timothy was Bishop of Ephesus, and Titus of Crete;
and that, as such, Paul directed them to ordain Elders, or Presbyters,
in tke Churches at Ephesus, and in Crete.
To this assertion I answer in the first place. It cannot be proved,
that Timothy was Bishop of Ephesus, or Titus Bishop of Crete, in any
sense; much less in the Diocesan sense.
The Scriptures say this in no place, and in no manner, whatever.
Dr. Whitby, whp was a zealous advocate for Episcopacy, declares,
that he " can find nothing in any writer, of the first three centuries,
concerning the Episcopate of Timothy and Titus; nor any intima
tion, that they bore that name." Indeed, he gives up this whole
argument in form. ,
Secondly. It is certain that Timothy was an Evangelist; and
therefore not a Diocesan Bishop, until after the second Epistle was
written; because Paul directs him to, do the work of an Evangelist
in the fourth chapter of that Epistle ;* and directs him to come to
him at Rome.] An Evangelist, as you know, was an Itinerant Min
ister ; and could not be a Diocesan Bishop ; whose .business it is
lo rule, and therefor^e to abide, in his own diocese.
Besides, there Were other Bishops in Epkesiis, when the first
Epistle to Timothy was written : viz. those whom Paul sent for to
Miletus. -
' The Truth unquestionably is, that Paul left him at Ephesus with
extraordinary authority, as an inspired and eminent preacher, to
charge some to teach no other doctrine ihan that whick he had been
* 2 Timothy 'iv. 5. 1 2 Timothv iv. 9.

SEK. CLI.]( WHO ARE MINISTERS. 243
taught; nor give heed to fables, and endless genealogies. When
this business, and other things naturally connected with it, were
finished; he returned to St. Paul again. What is true of Timothy
is equally true of Titus. He also resided in Crete but a short time
before he returned to Paul ai Mcopolis ; and was not, so far as
appears, ever settled in Crete at all : certainly not at the time spe
cified in the Epistle. And except from the Epistie, there is no
thing known about the subject.
Thirdly. Were we to admit, that Timothy and Titus were Bishops,
and settled at Ephesus and Crete ; it cannot be shown, that they had
any other authority, tkan tkat, which all Ministers possess, except
what was derived from this commission of St. Paul, their superior
wisdom and piety, and their inspiration. Until this can be shown,
the debate concerning this subject can answer no purpose, in the
present case. But it cannot be shown.
Another argument for Episcopacy is derived from the 2d and 3d
Chapter of the Apocalypse. Here the seven Epistles of Christ to
the seven Churches of Asia are directed, each, to thc Angel of the
Church, specified in the Epistle. Now it is said, that the Angel
denotes one Minister, superior to the rest in authority. Among
these Epistles the ffrst is directed to the Angel of the Church at
Ephesus. Hence it is argued, that there was one Minister in the
Church at EjoAesM^ ; and, therefore, in the other churches; who
was superior to the rest, or, in appropriate language, a Bishop.
To this I answer.
First; Thai, granting every thing, wkick can witk any pretence be
pleaded, the foundation of this argument is too unsolid and uncertain,
to support any conclusion.
Secondly. Tke word. Angel, is often used in tke Apocalypse to
denote many. In these Epistles it seems evidently to be thtts used;
because in the four first of them, the singular pronoun, tkou, is
changed into the plural, you; while the same person is still address
ed. Thus Christ says to the Angel of the Church in Tkyatira, But
unto you I say ; 'Xfwv 5s Xsyu ; and unto tke rest in Thyatira. This
being allowed, and it certainly cannot be denied, the argument falls
to the ground.
Thirdly. Skould ii be acknowledged, ihat thefe was but one Minis
ter in each of these Churckes ai the close of tke first Century ; {the
time specified) it will be nothing to ike present purpose.
It is certain, that tkere were several Bishops in Ephesus, <it tke
time, wken Paul kad tkis ckurck immediately under Ms direction.
These were all constituted Bishops by the Holy Ghost. This, there
fore, was certainly an establishment of God. If, then, the Church
at Ephesus, either voluntarily, or from some species of necessity,
had changed this Institution ; it had changed a divine Institution :
a fact, which cannot possibly affect the present question.
Fourthly ; Tke senior Minister in eack of these Churches may kave
been tke person, addressedin these letters.

¦244 OFFICERS OF THE CHURCH. [SER. CLI.
It has also been pleaded in behalf of Episcopacy, that there has
been an uninterrupted succession of Mshops from the Apostles to the
present time; and that, as the Apostles received their power from
Christ, so the first Bishops- received tkeirs from tke Apostles; and
so every succession of Biskops received theirs from tkose who pre
ceded them. In this manner, it is alleged, .fAe powers, as well as tke
Officers, kave tkeir only proper, legitimate existence, at tke present
time. If this argument were now first to be alleged, the author of it
would be considered as sporting with his antagonist : for.
First ; TMs succession is only supposed, and cannot be proved.
Secondly ; Irenieus dclares, that the succession, and together with
it, tke Episcopate also, had, down to this day, {the latter part of the
second century) descended tkrougk a series of Presbyters, not of
Biskops. According tp the testimony of this father, the best wit
ness concerning the point in question, the powers, now existing
in Ministers of the Church, are merely Presbyterian ; not Epis
copal. Thirdly ; Botk Bishops and Presbyters must now trace the succesr
sioii, if traced at all, tkrougk tke Church ofRpme. There were in
this Church, at one time, four Pontiffs, who all denounced eack^other
as Usurpers.
It would be a difficult point to determine through which of these
men the powers in question descended to us. That any powers, of
a divine nature, passed through such impure hands, will be slowly
admitted by a man of piety.
Fourthly ; All that can he pleaded on this subject, can he pleaded
by Presbyters, equally with Bishops.
. There is yet another argument, which has been often alleged in
favour of Episcopacy. It is this ; that tke Jewisk Ckurck contained
a High Priest, Ordinary Priests, and Levites ; and was a type of
the Christian Ckurck. The Christian Ckurck, therefore, it is con
cluded, owgAf to have three orders of Officers: viz. Bishops, Priests,
and Deac'oris, As the New Testament does not give us a single
hint of this nature ; it certainly must be trifling to waste the time
of my audience in refuting a mere conjecture. I shall only ob
serve, therefore, that the l^hristian Church, without the aid of
Bishops, is possessed of the three orders, contended for. Christ
is tbe Great High Priest ofour profession; his Ministers corres-
popd to the ordinary priests ; and the Deacons to the Levites.
From all these considerations it is clearly decided, to my ap
prehension, that Diocesan Bishops are not of Scriptural, but of
human origin ; introduced either casually, or from considerations
of a prudential nature only. Christ has established pastors in his
Church : the Church itself has constituted its Bishops : and this,
to a great extent, has been acknowledged by the Bishops them
selves.

SER. CLL] WHO ARE MINISTERS. 245
Such, clearly, appears to me lo be the ti-uth concerning this so
much debated question. Still, I have no disposition to contend
with those Christians who are attached to Episcopacy, and who
think they find any peculiar advantages in that form of Ecclesias
tical administration. Nor can I willingly adopt the severe asper
sions, sometimes thrown upon it by individual Presbyterians. I
cannot but remember, and remember wilh emotions of gratitude
and respect, the very great and beneficial exertions, made by the
English Church in the cause of Christianity ; and made in many
instances by the dignitaries of that Church. Butler, Berkeley,
Jewel, Beveridge, Bedell, and Wilson, were Bishops. Cranmer,
Leighton, and Usher, were Archbishops. Cranmer, Latimer, and
Ridley, were martyr^.
In that Church, also, real Religion has at times flourished to a
great and very desirable extent. Like other Churches, it has had
its bright and dark days ; but it has undoubtedly sent multitudes
of its members to heaven ; and at the present time, is fast rising in
the gradations of piety.
While, therefore, I claim the common right of judging for my
self concerning the subject of this discourse ; I freely yield the
same right to others. Nor can I take any satisfaction in thinking
hardly of them, because they do not adopt my opinions, although,
as I think, founded on the Scriptures, Concernmg Ecclesiastical
government.

SERMON CLII.
THE EXTRAORDINARY MEANS OF GRACE. — THE END OP NAT0RE,
AND SUBJECTS OF PREACHING.

Matthew xxviii. 19. — Go ye, therefore, teach all nations.
In the two last discourses I attempted to show, that there are
but Two classes of permanent officers in the Christian Church, de
signated in the Scriptures. One of these classes, I observed, is
spoken of under the names. Elders, Pastors, Bishops, Teachers, &c. ;
and the other under that of Deacons. To the former belongs that,
.1 which is appropriately called the Ministry ofthe Gospel.
in, The next subject of consideration is obviously, the Duties of this
class of Officers. These 1 have heretofore mentioned as being,
especially, public and private Prayer in the Church, Preaching the
Gospel, Administering Baptism and the Lordis Supper, Ruling, and
Ordaining other Ministers. These are, however, far from being
the only duties of Ministers, There are many others, which be
long to them as Miriisters ; and many more, as men.
As Ministers, they are bound, peculiarly, to be Examples to be
lievers, in word, ih conversation,, in charity, in spirit, in faith, in pu
rity ; 1 Tim, iv. 12 : to visit, comfort, instruct, and pray with, the
sick and distressed: James v. 14, &c, : <o study, or meditate, dili
gently on the tkings of the Gospel, and give themselves wholly to
them, that their profiting may appear to all ; 1 Tim, iv. 16 : to take
keed unto themselves, and unto their doctrine ; and to continue in
these things, that in so doing they may both save themselves, and
tkose that hear them : verse 15: to be apt to teach ; to be given to
hospitality; to rule well their own houses ; to exhibit such good be-
kaviour, as to be well reported of them that are without ; 1 Tim, iii,
2, 4, 7 : and io contend earnestly for the faith, once delivered lo the
saints, as being set for Ihe defence of the Gospel ; JUde 3, Phil. i.
17. All these, and all other, ministerial duties may be found,
most forcibly enjoined, in the Scriptures ; especially in the Epis
tles of St. Paul to Timothy and Titus.
As a Man, a Minister is bound to be an eminent Example of all
the Christian virtues, ^
Among the Official duties of a Minister, Preaching is undoubtedly
of far higher importance, thariany other. This, therefore, merits a
particular discussion in a system of Theology.
Such a discussion 1 shall now attempt under the following heads.
\, The End;
II. The Nature;

SER. CLH.] THE END, NATURE, &c. 247
in. The Subjects; and,
IV. The Manner ; of Preaching,
I. I shall briefly examine the End of Preaching,
The end of all preaching is to persuade men to become virtuous ;
or, in other words, to persuade tkem wilh the heart io believe and
obey the Gospel, Cordial obedience to the Gospel is virlue, in
every possible form, and in every instance, on the part of those,
who are acquainted with the Gospel. The End is always of more
importance than the Means : since it is the only purpose, for which
the means exist. The end therefore ought ever to direct the na
ture, and employment, of the means. The means must be such,
and, whenever they are choseh by wisdom and goodness, will in
variably be such, as are suited to the promotion of the end.
Whenever they are diverted from this direction, they become use
less ; and are, therefore, the mBre result, and evidence, of folly.
The End of Preaching is the noblest of all ends : the produc
tion of immortal holiness, and happiness, in the souls of men. In
this God has taught us, that he is more especially glorified, and
more peculiarly pleased, than witb any thing else, which takes
place in the present world. For this end he gave the Gospel ;
and instituted the Ministry, For this end he sent his Son to hve,
and die, and rise again ; and his Spirit, to renew, and sanctify the
heart, lo support, and conduct, the soul in the way to Heaven.
II. The Nature of Preaching may be thus summarily defined:
tliat it is the chief Mean of accomplishing this glorious end.
As a mean to this end, and in this view only, is Preaching an
object of peculiar importance. Its true and essential nature is,
that it is the chief instrument of salvation. To this consideration
should every direction concerning it be pointed, and every mode
of examining it bc confined.
That Preaching is thus distinguished above all other Ministerial
duties 1 shall now attempt lo prove.
1 . The Gospel is the great instrument of salvation.
The Law ofthe Lord, by. which, in Rom. ix. 18, St, Paul teaches
us, the Gospel is especially to be understood, is perfect, says the
Psalmist, converting the soul. The testimony of the Lord is sure,
making wise the simple. The Statutes of the Lord are right, re
joicing the heart. The fear of theLord is pure, enlightening the
eyes, Ps. xix. Quicken thou me, that is, make me spiritually alive,
says the same divine writer, according to thy word. This is my com
fori in. my affliction : for thy word hath quiclcened me : that is, made
me spiritually alive. The entrance • of thy zoords giveth light : it
giveth understanding to the simple. Here hght and understanding
denote holiness. Ps. cxix. 25, 50, 130. Is not my zbord like as a
fire, saith the Lord,, and as a hammer, thai breaketh the rock in
pieces? Jeremiah xxiii. 29. In describing the effects ofthe New
Covenant, or the Gospel, on the Israelites in the latter days, as ef
fectuating their conversion and salvation, God says, / will put my

248 THE END, NATURE, AND [SER. CLU.
Law in their inward parts, and write it in their kearts. This phrase-
ology? 1 need not observe, is descriptive of their sanctification.
Jer. xxxi. 33.
Blessed are tkey, that hear tke word of God, and keep it ; says our
Saviour, Luke xi. 28.
In Acts ii. 41, viii. 14, xi. 1, and various other places. Receiv
ing tke word of God, is mentioned as equivalent to becoming the
subjects of hohness. For I am not ashamed, says Si. Paul, of the
Gospel of Christ ; for it is the power of God unto salvation, to every
one that believeth. No declaration can be more ample, compre
hensive or complete, than this. The Gospel is not only the power
of God unto salvation, but is this power to every one that believeth.
Rom. i. 16. So then. Faith cometh by hearing ; and hearing hy
the word of God, Rom. x. 14. In whom ye also trusted, after that
ye heard the word of truth ; the Gospel of your salvation, Eph. i.
13. . The word of God, says St. Paul, is quick, (or living) and pow
erful, and sharper than any two-edged sword, piercing even to the
dividing asunder ofthe soul and spirit, and of the joints and mar
row ; and is a discerner of the thoughts and intents of the heart.
Heb. iv. 12. Of his own will begat he us. witk ihe word of truth.
James i. 18. Being born again, not of corruptible seed, but of in
corruptible, by the Word of God, which liveth and abideth for ever.
1 Pet. i. 23. , , ,
I have quoted this numerous train of passages from so many dif
ferent books in the Scriptures, to show, that this is their universal
language. The doctrine, as you have seen, is expressed in many forms,
and in the most decisive manner. It would be easy to swell this
list of quotations to an enormous size : but I shall only add to it
the following words of Christ : The truth shall make you free :
John viii. 32 : and Sanctify them tkrougk tky truth : thy word is
trutk. John xvii. 17. This is a part of the intercessory prayer of
Christ ; and has certainly been fulfilled.
2. The great mean, hy which the Gospel becomes instrumental to
salvation, is Preaching.
Of this truth the proof is complete in the words of St. Paul;
Rom. xi. 13, 14, 17. For whosoever shall call on ihe name ofthe
Lord shall be saved. How, then, shall they call on him, in whom
they have not believed!' and how shall they believe in him, of whom
they kave not keard P and how skall tkey kear without a Preach
er ? So, then, faith cometh by hearing, and keairing by the word
of God. In these words the Invocation of Christ is exhibhed
as the ground of salvation : Faith, of that invocation ; Hearing, of
that faith ; and a Preacher as the indispensable mean of tiiat hear
ing. From this polsition it is certain, that Preaching is the great
mean of salvation : that is^ the Gospel, preached by its mmisters.
It ought to be remembered, tbat these tilings are not said of any
thing else ; particularly, of any other ministerial duty. Neither

SER. CLII.] ,.^. SUBJECTS OP PREACHING. 240
Ruling, Ordaining, or administering the Sacraments of Baptism
and the Lord's Supper, can claim any such efficacy from any
Scriptural declarations. On these two last subjects, however, I
shall dwell more particularly hereafter.
3. The manner, in which Preaching is generally spoken, of, ex-
kibits its superiority to otker Ministerial duties.
Christ mentions Preaching as his own grkat commission from the
Father. The Spirit of tke Lord is upon me, because ke katk
anointed me to preack tke Gospel to tke poor': Is. lxi. 1. Luke viii.
14. And accordingly, he alleges the fact, that the poor had the
Gospel preached to them, as proof that he was the Messiah.
Matth. xi. 5.
The text shows, that it -was ike great commission, given by Ckrist
to tke Apostles, and otker Ministers, immediately before Ms ascen
sion. Go ye, teack all nations, (or make disciples of them b)'
teaching) baptizing tkem, &c. teaching them to observe all tkings
whatsoever j kave commanded you. Here they were to make dis
ciples of mankind first ; and then fo baptize them, and thus to seal
their discipleship.
St. Paul mentions it as tke great commission of Ckrist to Mm,
Rise, and stand upon tky feet : for I kave appeared unto thee for
this purpose, to make tkee a Minister, and a witness both of tkese
things which tkou kast seen, and of tkose tkings in tke wkich I will
appear unto thee— .tke Gentiles, unto wkom I now send thee ; io open
their eyes. Acts xxvi. 16, 17. In the following verse, he informs
us, that Christ, referring to the same subject, said to Ananias, Go
thy zuay : for ke is a ckosen vessel unto me, to bear my name to tke
Gentiles, and Kings, and tke Ckildren of Israel. Again, Rom. i. 1,
Paul, a servant of Jesus Christ, called to be an Apostle, separated
unto the Gospel of God; that is, to the Preaching; of the Gospel.
Again ; But when it pleased God, wko separated me from my
mother's womb, and called me by his grace to reveal Ms Son unto
Mie, that I might preach kim among tke Heathen.
Preaching is also commanded by St. Paul to the Elders of Ephe
sus, and by St. Peter, to those of the countries mentioned in his
first Epistie, universally, as their chief duty. <
Its importance is in the strongest language placed above Bap
tism by St. Paul; 1 Cor. i. 14 — 17. I tkank God, that I baptized
none of you, butCrispus and Genius ; lest any skould say, tkat I bap
tized in my own name. And I baptized; also, tke:jhousekold of Ste
phanus. Besides, I know not whether I baptized any otker ; for
Christ sent me not to baptize, hut to preack tke Gospel.
Itis decisively preferred to Rulingj 'ml Tim. v. 17. Let tke El
ders, who rule well, he accounted ziyqrihy of double honour ; especial
ly those who labour in tke word, and doctrine.
It is also generally preferred to every otker Ministerial duty, by
the vast attention paid to it in the Scriptures : being mentioned in
about one hundred and forty instances, in express language ; al-
Vol. IV, 32

250 THE END, NATURE, AND [SER. CLII.
most all of them in the Ne,w Testament; by the variety pf modes,
in which It is forcibly described, enjoined, and honoured; by the
comparatively small attention, given in the Scriptures to the other
Ministerial duties, which are fittie spoken of, and rarely enjoined ;
and by the supreme efficacy, which it is exhibited as possessing in
promoting salvation. -
4. All ike otker means of grace kave neiiher efficacy, nor value,
except as ihey display, or impress, divine truth.
The agency of Preaching is in this work, altogether supreme ;
and that of othei- Evangelical administrations merely subsidiary.
This, without them, would be powerful and effectual. They,
without this, would hardly have infiuence, or meaning. Baptism
and tke Lord's Supper, for example, are founded on divine truth ;
and are manifestations of that truth, which possess great power,
and most useful efficacy. But to their efficacy, or their use,
the knowledge of the truth preached is indispensable. Still more
are Ruling, and Ordaining, of no use, except as they are subsidia
ry to preaching. Even Prayer itself, the prime duty of worship
to man, as a solitary creature, would have neither meaning, nor
use, antecedently to the knowledge ofthe truth, which is commu
nicated by preaching.
Reading tke Scriptures is undoubtedly of more importance to
mankind, than any thing else, beside preaching. The reason is
obvious. The truth of God is more extensively learned in this
manner, than it can be by all the other ministerial offices : and this
truth makes men wise to salvation. ,
5. Tke Experience of all Christian ages has furnished ample
proof of this position.
By the preaching of the Gospel were all the first converts made
by Christ and his Apostles : and by the same preachiiig have all
succeeding converts been made in every age and country. Ihave
begotten you, says' St.^ Paul to the Corinthians, through the Gospel.
Who were bom, sa.ys St. Peter, not of corruptible seed, hut of incor
ruptible, by the word of God, Of Ms own will, says. St. James,be-
gat ke us witk the word of truth. Religion has in this respect been
so nearly co-extensive with preaching, that where preaching has
not been, there has, with scarcely a solitary exception, been no
rehgion : and wherever Preaching has existed for any length of
time, rehgion has almost invariably existed also.
But it has been, and maybe again, observed, that "all these
things were true' in ancien^ times, when Bibles were in few hands,
and few persons were able ro read. In such times raen were in a
sense, entirely dependent upon preaching for their knowledge of
the Gospel. But now, most persons can read ; and can easily ob
tain Bibles. Preaching, therefore, is now of less importance, and
less necessary to salvation ; because mankind can now come to
the knowledge ofthe truth without this aid."

SER. CLII.] SUBJECTS OF PREACHING. 261
That the Gospel, if read, believed, and obeyed, will make men
iVise unto salvation, can never be seriously questioned. I will go
farther. The reading of the Scriptures is, in my apprehension,
after preaching, the chief mean of salvation. This truth, howev
er, is objected, in the present case, with very little pertinence or
success. For,
In the first place, a great part of mankind are, even now, unable
to read. A considerable number of such persons can be found
even in the most enhghtened countries : and in the Christian world
at large not a small majority are in this unhappy situation. To
all these Preaching is, beyond debate, equally necessary, as to
thPSe, who lived in the first ages of the Church.
Secondly. Of those, who can read, miiltitudes read the Scriptures,
either not at all, or very little. To these also, preaching is abso
lutely necessary.
Thirdly. Of those, who actually read the Scriptures, multitudes
are very imperfectly able to understand most dfzbhat tkey read.
The necessity of Preaching is very great to these also*
Fourthly. To those, who botk read, and in a good degree under
stand, tke Scriptures, PreacMng is far more interesting and impres
sive than Reading. The day, especially devoted to Preaching,
is the most solemn of all days ; the f)lace, of all places ; the occa
sion, of all occasions. This solemnity is so associated with the
Preaching of the Gospel, that the mind naturally considers this
ordinance as furnished with all the importance of these affecting
things. Besides, the fact, that so many persons are assembled
together to worship God, involved in the same guilt and danger,
subjects of the same necessities, and obligated to the same duties,
awakens in them a powerful sympathy, and gives to Preaching a
singular importance. We fieel, because others around us feel ;
and instinctively reciprocate the views, and emotions, which rise
in their minds.
Fifthly. God has promised his blessi'ttg^ peculiarly, to the Preack-
ing of tke Gospel,
A blessing is never connected with any human effort by any law
of nature ; and cannot be expected from the mere external per-
formaiice of any duty whatever. It is giVen, when given at all,
as an answer to Prayer ; and is annexed only to obedience. But
we are not warranted to pray for a blessing upon any conduct,
which is not obedience to a divine institution. In the present case,
God has expressly taught us the nature of his institution. Fdifh,
says St, Paul, cometh hy hearing, and hearing hy the Word of God.
How shall they believe iri him, of whom they havc not heatd ; and
h&w shall they hear without a Preacher ? To depart from the
diity, so plainly enjoined in this passage, is to set God at naught,
and to squander, with the most wanton profusion, eternal Fife.
Instead of obtaining a blessing, therefore, on the neglect, or vio
lation, of this duty, we ought to expect those terrible evils, de-

252 THE END, NATURE, AND [SER. CLH.'
nounced Heb. x. 25 — 31, against those, who forsake tke assembling
of themselves togetker. No denunciations Ought more to alarm us :
for thssy involve judicial bUndness here, and eminent perdition
hereafter. Sixthly. Accordingly, PreacMng is now, as it ever kas been, tke
great means of promoting salvation.
I have already observed, that, where Preaching does not exist,
Religion is almost never found. I now observe farther, that, where
persons are not present at the preaching of the Gospel, they
scarcely ever become religious. Such; also, is the fact, where,
although present, they are inattentive and regardless. For proof
of these things, look at yourselves, and those around you. On
the Contrary, Religion regularly revives, and flourishes, wherever
the preaching of the Gospel is numerpusly and solemnly attended.
" The Pulpit, says the great Christian Poet,
" Must stand acknowledged, while the world shall stand,
The most important and effectual guard,
Support and ornament, of virtue's cause."
From the infancy of the Church to the present hour. Preaching
has more aroused, and engaged, the attention of mankind, than
every thing else, which was not miraculous. . If you are at a loss
concerning this truth, you will easily satisfy yourselves by search
ing the history of practical and experimental religion. Far more
knowledge, and far deeper impressions; of rehgious subjects have
been gained by mankind from this source, than from all other hu
man labours whatever. Nor was any other method ever devised
in the present world, so cheap, so convenient, or so effectual, for
the .purpose of diffusing instruction or reformation. '
III. I skall now consider tke Subjects of preacMng.
All these are included under one general head ; viz. the GospeL
On this great fruth I found the following observations.
1. As the Gospel includes all the subjects of PreacMng, tke
Preacker is hound to exkibit nothing as a part of tke Christian Sys
tem, but what is contained in the Gospel.
The Gospel contains whatever it expresses, and whatever it im
plies : but it contains nothing more. Nothing more, then, can be
lawfully inculcated by the Preacher, as a part of the Gospel.
In examining the express declarations of Scripture, heis bound
to give tkem tkat sense, wkick tke words obviously convey, tke current
of tke context demands, and tke circumstances, in wkick they were ut
tered, point out. Beyond this he cannot go, without adding to the
words of God, and exposinghimself iobe reproved by kim, and found
a liar. This sense he cannot change, at all, ,for one which he
conceives will better suit, and support, any part, or the whole, of
a pre-conceived System; a doctrine of his own Philosophy, or a
tenet of the Church, sect, or party, to which he belongs.

SEB. CLIL] . SUBJECTS OF PREACHING. 258
Neither can he lawfully conceal, or slur over, any thing, which,
in his view, the words really contain. Falsehood is as easily pro
pagated by the concealment of trutii, as by the utterance of deceit.
With respect to Implications, supposed to be contained in Scrip
tural expressions, tke Preacker is bound to see, tkat tkey are certain
ly contained. This, usually, may be clearly seen, wherever the
Inference is immediate ; or when the chain of reasoning, which
conducts to it, is short, and the links are few and obvious. But
wherever the inference is doubtful; or the reasoning, through
which it is derived, long and obscure; two quahties, wbich, with
respect to this subject, are very generally associated ; the Preach
er is forbidden to make use of it as a part of the Word of God, or
to exhibit it as being, in any sense, contained in the Scriptui^es.
of Inferences from Scriptural declarations, I observe, universal
ly, that there is usually some, and often great, danger attending
them. A man, employed in supporting a darling point, will, when
hardly pushed, very naturally feel, that, as he undoubtedly must
be right in bis own system, so tbe Scriptures must somewhere de
clare that, which he, at the time, wishes to teach. With these
views, he will naturally hunt for the passages, which come nearest
to the docfrine in question ; and will as naturally behev?, that the
meaning, which he wishes to assign to them, is their true meaning.
Hence he will attribute to them the Implication, which he wishes
to find. The whole of this process is wrong from the beginning.
Every man, particularly every Ministei-, is bound to take up the
Bible with a desire, and an intention, not to find it supporting his
own doctrines, but to learn, merely, what it actually declares ; and
to conform both his opinions, and wishes, to its decl?irations. In
this way, he may humbly hope to discover the truth : in the other,
he may be almost assured, that he will be left in error.
It is a hard thing for Man to beheve the Scriphires ; and not an
easy one for a Preacher. Generally he may beheve the great
doctrines, contained in them ; and, perhaps, with no great difficul
ty. But when particular passages appear to thwart his own opin
ions, he will ever be in danger of bending them into a conformity
to those opinions. ,His whole soul, on the confrary, ought to be
yielded to the dictates of the Scriptures,' and humbly to receive
whatever God hath spoken. However easy this may seem ; it
will, unless I am deceived, be found a matter of no small difficulty,
even by a man, solemnly resolved to carry the design into practice.
Inferences, distantly drawn, are always to be suspected. Our
reasonings, whenever tiiey are complicated, are, even in mathemati
cal cases, exposed to error, A long process in arithmetic, or alge
bra, or geomefry, frequently needs to be reviewed over and over, in
order to leave us entirely satisfied, that our reasonings are sound.
y et here we have cer/ai?i standards of trutk; such, as words in
most cases cannot become. How much more doubtful are those
processes, in which certainty is at the best rarely attainable.' But

254 THE END, NATURE, AND [SER. CLU.
all the uncertainty, whicb attends the reasonings, employed to sus
tain inferences distantiy drawn, attends, of course, the inferences
themselves. On such inferences, therefore, reliance cannot safe
ly be placed.
On these grounds I protest wholly against a mode of forming
sermons, which is said to have gained some reputation in this coun
try: viz. discoursing on the doctrines, or precepts, of the text in ihe
morning, and in tke afternoon constituting another discourse of in
ferences, professedly derived from them. '
It is unsafe for any man customarily to derive two discourses
from a single text. At times, it may be done with advantage:
but it cannot be customarily done even by men of the first talents,
unless they^ would sacrifice the profit, of their hearers. Much
more will it transcend the power of the great body of preachers.
Should they utter nothing but truth ; a thing scarcely to be hoped ;
they will not fail either to be weak, and on this account unprofit
able, or to make thefr discourses disgusting by numerous and very
tedious repetitions. , /
This, however, is not the worst effect of the practice. If, con
trary to all probability, they should be entirely successful ; and
speak nothing but truth, and good sense ; their sermons in the af
ternoon would always be liable to this radical evil ; that the fruth,
which they contain, being merely a collection, of Inferences, and
not expressly declared in the Scriptures, nor clearly understood
by the hearers, would be questioned, doubted, and soon denied.
The character of the preacher, in the mean time, would dwindle
from that of an Evangelical' Minister into that of a merely ingen
ious man. His Sermons also, instead of convincing, and reform
ing, his hearers, would only amuse and entertain them. Even
near and obvious inferences have less weight than direct Scrip
tural declarations ; whilst distant ones have scarcely any weight
at all. ^
But why should sermons be written in this manner ? Certainly
the Scriptures are sufficiently copious, and sufficiently various, to
furnish the preacher with all necessary materials, without forcing
him to form them of his own deductions. Why should the plain
declarations of God be exchanged for the doubtful inferences of
man ? Is it because God has not directly disclosed the proper
subjects of preaching? This will not be said. I trust it vfil\ not
be beUeved. I confess myself, therefore, at a loss for ,tiie reason,
unless it is to be found intherestiess desire of exhibiting something
which is new.
2. As the Gospel is to be preached, so it is All to bepreackedi
In the strict sense, I acknowledge,, this is not practicable. The
Bible is a world; and is enriched with a variety and abundance,
suited to a world. The life of an Antediluvian preacher would
furnish an opportunity of exhausting but a littie part of its stores.
But the capital doctrines and precepts may all be insisted on by

SER CLtt] SUBJECTS OF PREACHING. 256
every preacher during a ministry of no uncommon length. It is
here intended, that all these should be brought into the desk free
ly ; fully ; witiiout partiality ; without reluctance. It is also in
tended, tiiat no docfrine, and no precept, and no fact, shall be
omitted by tiie preacher on account of any disrelish, with which
it may be regarded by his mind, or, as he may apprehend, by the
minds of his hearers. All Scripture, says St. Paid to Timothy, is
given by inspiration of God ; and is profitable for doctrine, for re
proof , for correction, andforinstructiofiin rigkteousness ; that the
man of God may be perfect, thoroughly furnished to every good
wark. I charge thee before God, and the Lord Jesus Ckrist, wko
shall j'udge the quick and tke dead at his appearing, and kis king
dom, preack tke word : be instant in season ; out of season ; reprove,
rebuke, exhort, witk all long-suffering and doctrine. Here St. Paid
charges Ti'moiAy before God, dnd tke Lord Jesus Ckrist, to preack
the word ; that is, the whole word ; as will be evident from the con
nexion between this charge and the reasons on which it is founded,
given in the verses immeAately preceding. Tbese reasons are of
the highest possible import. All Scripture, says St. Paul, is given
by inspiration of God. All is, therefore, exactly true, supremely
wise, and absolutely right ; and is invested with divine authority,
requfring the minister to preach it, and the congregation to hear.
All Scripture, he adds, is also profitable for doctrine, for reproof,
for correction, andfor instruction in righteousness. The end of all
is, thai ihe man of God may become perfect, and tkorougkly furnish
ed to every good work. With these reasons before him, who can
doubt, that all Scripture is to be preached ?
There have been ; there probably still are ; many preachers,
by whom this plain rule of duty has been not a little disregarded :
that is, if their practice may be allowed to interpret thefr senti
ments. .
Some preachers insist only, or almost only, on those which are
called tke Moral duties of manldnd : viz. those duties, which im
mediately respect ourselves, and our fellow-men ; such as Justice,
Temperance, Truth, Kindness, Candour, Alms-giving, and others
of the like naturci.
Others discuss only, or chiefly', the duties of Piety ; or those,
which immediately respect God.
Some preachers deUver Uttle or nothing from the Desk, except
that, which is fitted to alarm and terrify thefr hearers.
Otiiers dwell continually, and only, upon those parts of the
Gospel, which are calculated to sooth and comfort.
Some shun every thing, which is unpopular ; and utter only
smooth things; such as they expect to be reUshed by tbeir hear
ers ; and satisfy themselves with the belief, that their Congrega
tions will receive notiiing else, and that therefore nothing else will
be useful to them. Yet St. Paul declared to the Elders of Ephe-
sus, that he kad not skunned to declare to them all ihe counsels nf

256 THE END, NATURE, AND [SER. CLIL
God: and God said to Ezekiel, Go, apd speak unto the children
of thy people ; and tell them. Thus saith tkfi Lord God; whether
tkey will hear, or whether they will forbear.
Others appear pleased to excite, and form their discourses in
such a manner, as to excite, a hostility to truth, even beyond tiiat,
which is natural to man. Yet it is recorded of him, who is styled
in the Scriptures the Preacker, that he sought to find out acceptable
words. Some preachers, whb dwell upon the Lara, exhibit it not only as
the rule ofour duty, but as the ground of our Justification.
Others leave the Law chiefly, or wholly, out of their discourses,
even as a rule of obedience.
To all these and other similai- modes of preaching, equally con
trary to reason and revelation, I oppose, both as a refutation, and
a censurfe, the charge pf Si. Paul to Timothy, cited above, and
the splemn reasons by which it is enforced. Man cannot call in
question the importance, or the usefuln^ess, any more than the fruth
of the Word of God. Whatever he has been pleased to rCveal is
useful to mankind ; and is to be received by them with reverential
and grateful acknowledgments. It is to be beUeved : it is to he
obeyed : it is to , be; employed to accomplish the very ends, for
which it was revealed. ¦ ,
AU Scripture, says St. Paul, is profitable. Let me subjoin that
we cannot tell, with any certainty, what particular doctrine, pre
cept, or fact, will be most profitable : that is, on a given occasion.
Often, very often, ministers have found those discourses most use
ful to their hearers, from which they had scarcely cherished any
hopes. ' 3, A Preacher is bound to gi'iie to each subject that degree of place
and importance, which is given io it by the Scriptures.
This rule, I am aware, can only be followed generally. In a
case, so imperfectly definite, exactness of conformity is evidently
unattainable, and, happily for us; unnecessary. But a general
conformity to it is sufficiently easy, and obviously Our duty.
On some subjects thb Scriptures dwell abundantly; exhibiting
them always as primary parts of the system^ of truth and duty,
which they contain. Others they plainly present to us as compar
atively of little importance. Judgment^ Mercy, and Faith, are
weightier matters ofthe law : whife, compared with these, Tithiri^
Mint, Anise, 'and Cummin, is of littie consequence. When' it is
said, Exceptye repent, ye shall all perish; Without faitk it is impos
sible to please God; Without holiness no man shall see the Lord;
it is impossible fpr us not tp perceive, that faith, repentance, and
holiness, are of Supreme importance to man. But the observance,
or npn-observarice, of one day above another, (I refer not, here,
to the Sabbath) modes of worship, and many other things of a
similar nature, are plainly of very inferior consequence. The

SER. CLH.l SUBJECTS OF PREACHING. 257
manner, in which these subjects are respectively exhibited in the
Scriptures; furnishes ample proofs that these observations are
just. The Scriptures themselveg are a perfect pattern ofthe time, care
and pains, which the preacher is to bestow on the respective sub
jects of his discourses in all ordinary circumstances. That on
which they lay fhe greatest stress, is most to engross his attention,
and his sermons. That, on which they lay the least stress, is least
to be dwelt upon by him.
I say this is to be done, in ordinary circumstances. But there
are peculiar occasions, frequently occurring, which demand his
pecuUar attention. His hearers may be especially addicted to
some particular sins, or in especial danger from particular errors ;
or may peculiarly need to be taught certain truths, or urged to
certain acts of duty. These will then require his pecuhar efforts :
and for such efforts, in such cases, he will find an ample warrant
in the Scriptures. Timotky, and Titus, were expressly command
ed to inculcate particular things in a peculiar degree, because
they were pecuUarly necessary. Ministers are directed to contend
earnestly for the faitk, once delivered to tke saints ; and are said to
be set for tke defence of tke Gospel, They are, therefore, required
to defend those parts of it most frequently, as well as most stren
uously, which are most questioned ; arid to oppose with the^reat-
est vigour those errors, frpm which their hearers are in the great
est danger. In this manner Christ preached : in this manner
preached the Prophets, and the Apostles : steadily directing their
discourses to the occasions, which gave them births This is, in
deed, the plain dictate of common sense ; and, with these war
rants, will be certainly, as well as safely, followed by every wise
and faithfiil Minister.
The Bible is written in a manner, perfecdy fitted to produce the
best effects on the moral state of man. The preacher, who fol
lows closely this divine example, may therefore rationally hope to
produce the best moral effects on his hearers. On the contrary,
he, who wanders from it, ought, while he censures himself deeply
for his disrespect to this perfect pattern, to believe, that heshall
find little consolation in the fruits of his preaching. In vain will
he plead, that, in his view, some other mode will be better suited
to the wants of his hearers. In vain will he think himself wise
above that whick is written. In vain will he plead the nature and
influence of any doctrines, or precepts, as viewed by his own
judgment. God, who knew the nature of all precepts, and doc
trmes, has written slich of them in the Scriptures, and in such a
manner, as his own wisdom determined to be best for man,. Un
less the preacher, therefore, thinks himself wiser than God, he
must perceive his opinion to be Wholly out of place, unfounded,
and unhappv.
Vol. W. 33

258 THE END, NATURE, &c. [SER. CLU.
To tke Law, and to tke testimony : if they speak not according to
tkis word,it is because tkere is no light in tkem. This sentence is
equally applicable, to the parts, as to the whole, of this word; and
precisely just with respect to their importance, and influence, as
well as to their truth. In both respects the Scriptural exhibition
is perfect. He who copies it, and he only, will do the most good
in his power.

SERMON CLin.

THE EXTRAORDINARY MEANS OP GRACE. — THE MANNER OT
PREACHING.

Matthew xxviii. 19. — Go ye, therefore, and teach all nations.
From these words I proposed in the preceding discourse to
examine, I. The End;
II. Tke Nature ;
III. The Subjects ; and,
IV. The Manner ; of Preaching.
The three first of these beads I discussed at that time ; and shall
now go on to consider the
IV. Viz. Tke Manner of PreacMng.
It is not enough, that Sermons contain the truth ; important and
indispensable as this is. A Sermon may contain Evangehcal truth,
and that only ; and yet may exhibit it in such a Manner, as to pre
vent a great part of its proper efficacy. Nor does the evil always
stop here. Instances have existed in the world, and that not very
unfrequendy, in which preachers have uttered nothing but what
was sfrictly EvangeUcal, and yet have only amused, wearied, or
disgusted sober, patient, and candid Hearers. The Manner, there
fore, in which truth is preached, may possess an importance, which
it would be difficult to estimate.
The views which I have formed of this subject, may be exhibited
under the following heads.
1 . TTie Gospel ougkt ever to be preached Plainly ; so as to be clear
ly, and easily, understood by those who hear,
St. Paul, in 1 Cor. xiv. 19, says, / would rather speak five words
with my understanding, tkat witk my voice I migkt teack otkers,
also, than ten tkousand words in an unknown tongue. . From
the conclusion of this passage, and the general tenour of his rea
soning in this chapter, it is evident, that to speak with the under
standing denotes to speak that which would be understood, not
by himself only, but by those who heard him. This, he informs
us, was of more value in his estimation than the supernatural power
of speaking with tpngues, however coveted, and however splendid
an endowment.
With St. PauPs opinion. Common sense exactly harmonizes. To
teach is to communicate knowledge. But the teacher, who is not
understood, communicates nothing.

260 THE MANNER OF PREACHING. ^ [SER. CLIII.
Plainness of preaching involves Perspicuity, and Precision, of
language ; and, indeed. Purity, and'Propriety, also. Our words
ought to be Enghsh, and to be used as they are customarily used.
They ought, also, to express that, and that only, which we intend,
and to express it clearly. All this, as you know, is necessary to
writing and speaking well, generally,- Peculiarly is it necessary,
when we address popular assembUes ; a great part of whom are
accustomed to plain language only; ^ud supremely, when we utter
the doctrines and precepts of the Gospel, infinitely important as
the means of Eternal life.
v Our phraseology ought caj-efuUy to be cleared of all ambiguities 5
the effecj|, of which is only to perplex those who hear. If these
are admitted into sermons through carelessness, the preacher is in
excusable : if through doubt in his mind, he is bound to say nothing
concerning the subjects of his doubts, unless when compelled to
acknowledge them to "his audience.
Technical, Or scientifical, language is, also, to be excluded from
popular sermons, This may sometimes serve to show the learning
of the preacher : 'but will prevent bis sermons from being useful to
his audience.
A still greater frespass against plainness of speech, and much
more common in the desk, is committed in what is called Metaphys
ical PreacMng. The science pf Metaphysics, as you well know,
is that which is employed about tke nature of ihings. As this sub
ject is peculiarly abstruse, and demands nice and difficult disqui
sition; all discussions which are nice and difficult, are familiarly
termed Metaphysical, Most young preachers are fond of Meta
physical subjects; and, be the subject almost What it niay, of the
Metaphysical mode of discussion. Npr are young preachers alone
in these respects. ¦ ,
, All preaching, of this nature, is, however, chiefly useless, and
commonly iniscbievpus. No ordinary congregation ever under
stood, to any valuable purpose. Metaphysical subjects : and no
congregation, it is believed, was ever much edified by a metaphys
ical manner of discussion. Whenever distinctions become sub-;
tile and nice ; they cease to be made by the common mind ; and;
however dear the preacher's views maybe, thejr- will never, in
this case, become the views of his audience. After attempting
for a while to follow him in his ingenious career, and finding
themselves unable, they will give up the attempt in despair and
disgust. Happily,' the duty of the preacher, and the interest of his con
gregation, do not demand this mode of preaching. Few Theo
logical subjects ordinarily require discussions of this nature : and
none of them, ''unless on rare and peculiar occasions,^ require them
in the desk. The obvious investigations of common' sense are in
comparably better fitted to popular audiences. Common Sense,
the most valuable faculty (if I may call it such); of man, finds all

SER. CLUI.] THE MANNER OF PREACHINa 261
its premises either in revelation, or in facts ; adopts arguments,
only' of the a posteriori kind ; extends its reasonings through a
few steps only ; derives its illustrations from familiar sources ; dis
criminates, only where there is a real difference ; and admits con
clusions, only where it can see their connexion with the premises.
At theoretical philosophy it laughs. Theoretical divinity it de
tests. To this faculty the Scriptures are almost universally ad
dressed. The subjects, which they contain, are, to a considerable
extent, Metaphysical ; and often so abstruse, as to defy human
investigation. Yet they are almost always treated in the obvious
manner of Common Sense. Even St. Paul, one of the most
profound of all Reasoners, never appears to choose abstruse dis
cussion, when the subject will allow of any other ; and returns
with appareitt pleasure to a plainer mode of discourse, as soon as
the nature of the case will permit. Our Saviour treats every sub
ject in the direct manner of Common Sense, although he often dis
courses concerning things ofthe most profound nature.
There is another evil in the Metaphysical mode of disquisition,
which ought, in mPst instances, to discourage us from attempting
it. It is this. The Preacher himself is apt to be bewildered by
the abstruse nature of his subject, and by the tenupus, subtile,
manner of his reasoning ; and is often very far from possessing
clear views of either. Men, devoted to literary inquiries, are fre
quently ambitious of Metaphysical fame. Abstruse reasonings,
curious speculations, especially when they are their own, and, still
more, discoveries, made in this profound science, by themselves,
when they are supposed to be new, are regarded by them with
peculiar favouritism and fondness. Attempts ofi this nature are
therefore made by multitudes, both Philosophers and Divines. But
of all those, which have been made, few, very few,, have been suc
cessful. Almost all have, at the best, been only ingenious amuse
ments ; and far the greater part have fallen short even of this
character. Whatever applause, or credit, they have gained; has
jisually been momentary.- Of utility, almost all have been totally
destitute, and have, accordingly, soon vanished from the attention
of mankind. Aquinas and Duns-Scotus, men scarcely inferior to
any Metaphysicians, and once more celebrated than any writer of
the present day, are now known, almost solely by their names.
How evident is it, therefore, that men, possessed only of the com
mon talents, such as those of almost all men, and, still more, men
of moderate information, were never designed by God to be useful
as Metaphysicians. Generally, therefore. Clergymen cannot be
wisely employed in often uttering discussions of this nature ;from
the Desk. ¦ .
At the same time, every subject of preaching ought, so far as
the purpose in view requires, to be thoroughly discussed. Sub
jects, indeed, which are plain, and doctrines which are acknowl
edged, demand often very littie discussion.^f they are exhibited

262 THE MANNER OF PREACHING. [SER. CLUI.
with clear arrangement, and with brief and distinct evidence,
nothing more will usually be necessary. At times, it will be
proper to mark the connexion between the subject in hand, and
others intimately related to it, that their harmony may be under
stood. But whenever doctrines are less clear, or more disputed,
greater pains will always be necessary to exhibit tbeir evidence,
and evince their truth. If the Preacher has formed clear and
comprehensive views of them hiriiself ; he cannot be at a loss for
. useful modes of presenting them to others. That view Pf them,
ivhich is most satisfactory to himself, will almost always best satis
fy others. Diligent study, precision of thought, and habitual clear
ness of arrangement, will regularly quaUfy him for this part of his
business.,, 2. Tke Gospel ougkt to be preacked Variously, ¦ *
By this I intend, that both the manner, and especially the sub
jects, of preaching should be diversified. /
The foundation of preaching in this manner is laid in the nature
of man, and in the nature of divine truth. The love of variety is,
one of the elementary principles of human nature ; and seems to
have been implanted in the heart, that we might be always, and
irresistibly, allured to the study, and the relish, of the infinitely
various works of God. These are formed with unceasing variety,
that they might display the boundless diversity of his wisdom and
gobdriess. That man may understand them, it is absolutely neces
sary, that he study them : and- to the study of them, the love of
their nature, and appearance, is indispensable. Hence this prin
ciple in the human constitrition : a principle, never to be forgotten
by a preacher.
Divine truth, which is an account of the works, and character,
of God, is possessed, as it -necessarily must be, of a corresponding
variety. All the parts, of which this truth is composed, are declar
ed to he profitable for doctrine, for reproof, for correction, and for
instruction in righteousness. The profit of the whole is made up of
that, which is furnished by the several parts; and to be either
communicated, or gained, must be derived from them all. All,
therefore, should, so far as may be, find their proper place in the
successive discourses of the preacher.
Besides, a great part of the beauty, excellence, and usefulness,
of Evangelical doctrines and precepts, results from their mutual
relations, seen only by comparing them with each other. Faith,
Justification, and Holiness, for example, have an import, a beau
ty, a distinction, arising from their connexion with each other,
which we should in vain attempt to find by a separate investiga
tion. But unless all these, and many other, docfririeS are exhib
ited by the preacher, this connexion can never be learned by his
hearers. Of this variety'of preaching, in both respects, the Scriptures
are an abundant example. In them we find an immense diversi-

SEB. CXLIU.] THE MANNER OF PREACHING. 263
ty of truths, communicated in a delightful diversity of manner.
Here we are furnished witn profound reasonings ; short, pruden
tial, moral, and reUgious, maxims ; plain and pithy precepts ; ora
tions in form ; poefry of every species, and every high degree of
excellence ; familiar letters ; private journals ; history, both gen
eral and biographical ; together with most other approved modes
of communication. At the same time, each writer has adopted his
own peculiar manner, both in prose and poetry ; and thus, while
furnishing a strong presumption, that the writings are genuine, has
added not a Uttle to the beauty of the sacred volume. By these
various methods of communication, the understanding is addressed
with the highest advantage ; the imagination is powerfully allured;
and the feelings of the heart are irresistibly engrossed. Hence,
the Bible is more bought, and more read, than any other book.
Hence, also, man is summoned with peculiar success, to the great
business of repentance and reformation. The wisdom and good
ness of God, manifested in this interesting structure of the Sacred
Volume, can never be sufficiently admired.
By this happy method of communicating Divine truth, the Scrip
tures are rendered, also, the most comprehensive of all writings.
They are indeed pre-eminentiy comprehensive by their concise
ness. In addition to this, they possess that character in a far high
er degree by means of their perpetually diversified manner of
communication. From this source the same truths are presented
to us in lights unceasingly new ; and with connexions, surprising
the mind on every successive page. Hence, by an examination,
and comparison, of difierent passages, new fruths, not directly de
clared, are unfolded with absolute clearness, and indubitable cer
tainty. The number of these fruths is incomprehensible.
This . exfraordinary variety of manner cannot, I acknowledge,
be adopted by a preacher. Still it authorizes, and in my view, re
qiures, him to diversify his discourses in every mode, which is war
ranted by correct taste, so far as it shall be in his power. Preach
ing is in its nature an address to a popular assembly ; and can,
therefore, admit of no other varieties of manner, than those, which
are applicable to such an address. But even these may be con
siderably numerous. Such an address, from tbe example of the
Apostles, and succeeding Ministers, may be warrantably disfribut
ed under two OTeat heads : PreacMng, in ike proper sense, and
Commenting. The former of these is naturally the most interest
ing ; the latter, perhaps, the most insfructive. In the course of it,
many doctrines may be illusfrated, and many parts of Scripture
explained, and enforced, which the preacher can never even infro-
duce into sermons. Difficulties, also, which may perplex the com
mon mind, may in this manner be removed ; seeming discordances
reconciled ; connexions and other relations illusfrated ; and har
mony displayed ; more advantageously than in any other manner.
On all these accounts it will engage, as well as improve ; and as a

264 THE MANNER OF PREACHING. [SER. CLUI.
part of every course of preaching, will render the whole course
more interesting than, perhaps, it could be otherwise.
In both modes, the Preacher will increase that variety of com
munication, which will be both useful and pleasant, by adopting in'
variably, kis own characteristical manner. Every man is formed to
think, speak, and write,, in a mannenpeculiar to himself. This,
being contrived by the Divine wisdom, is naturally filled to be both
agreeable and useful ; and ougbt always to be retained. It may,
it ought to he, improved, so far as our circumstances will allow ;
hut it cannot he safely exchanged for tkat of any other individual ;
nor, without serious disadvantage, for a general mode, establisked
hy common consent. It is the tendency of all Criticism to form
rules, so narrow, as to hmit the natural, proper, and pleasing ex
cursions of the human mind. Men oftener write with vigour and
success, when they forget, disregard, or are ignorant of the incum
brance of these rules, than when they are timorously governed by
them. I do not deny, that as they are now adopted by enlighten
ed men, they are generally just, and will serve well for the pur
pose of. enabling us to judge of what is already written, and to
avoid blemishes and absurdities in writing. But they never can
teach, and very frequently, prevent, that excellence in writing, of
which we are capable. . To avoid this evil, and to make the most
of his powers, every preacher, after possessing himself of the gen
eral manner, should, wilh so much conformity to it, as to save
himself from just censure, adopt bis own manner, improved as
much as may be, but never relinquishedj npr destroyed. This will
enable him to differ, usefully andpleasingly only,' from other preach
ers ; and will give to his discourses most of that novelty, of which
sermons are now susceptible. At the same time, he will always
appear in it with more advantage, than in any other; and will add
extensively to that diversity of communication, whieh I have urg
ed, in both these kinds of discourse. Should any person appre
hend, that the general mode, in use, must be exactly followed ; 1
answer, that very different modes have been acceptable, and use
ful, in other ages, and other countries ; and that human nature fur
nishes no satisfactory proof, that they may not be useful again.
As to variety of subjects the preacher can never be at a loss ;
and must be inexcusable, if he does not avail himself of this ad
vantage. The Bible is a world ; and. all that it contains is prof
fered to his use. Every thing, which it contains, is aiso profitable
for instruction.
It will be in vain for a preacher to allege, that, in his view, some
subjects are sufficiently important to claim the whole attention both
of himself and his hearers. As I remarked in the preceding dis
course, the comparative importance of doctrines is settied by the
Scriptures themselves. Them, he is bound to follow. Should he
then determine, that it is proper for him.to preach only on alarm
ing themes, that sinners may be compelled to lay hold on eternal

SER, CLin.] THE MANNER OF PREACHINa 26 o
life : or should he judge, that they are only to be allured by the
mercy of God, the love of the Redeemer, and the benevolent of
fers of Ufe, made in the Gospel ; he judges erroneously. The
proof is ; God has thought otherwise. Should he choose to dwell
only on the duties, immediately owed to God ; or on those, which
immediately respect men ; he seriously mistakes his proper busi
ness : for God has required, and inculcated, both. If, in a word,
he selects any favourite subject, or class of subjects ; he does
what the Scriptures no where justify, and abundantly condemn.
In the mean time,^ let every preacher, who frequently handles
one, or customarily bandies, a few subjects, in his sermons, and, as
will always be the fact, handles them substantially in one manner,
remember, that this monotony will soon become wearisome to his
hearers, and in a great measure rob him of the power of doing
them good. What he says may be true.. It may be pleasing ; it
may be edifying. But reiteratijon will soon render it disgusting,
and useless. For tbis fault nothing will atone. Common Sense is
against him. Human nature is against him. The Scriptures are
against him. In vain, therefore, will be search for an excuse.
3. Tke Gospel ougkt to be preacked Boldly.
He, who brings a message from God, ought never to be afraid of
man. He ought to remember the authority, the commands, and
the presence, of his Master ; and his own duty, and accountable
ness. He ought to remember, that, if he deliver his message
faithfully, he will be accepted ; if not, he will be condemned.
Nor ought he any more to forget, that, in the former case, he will
in all probability promote the salvation of his fiock ; arid, in the
latter, conduct them only to destruction.
To faithfulness, boldness is indispensable. The fear of man
always bringeth a snare. Equally dangerous is it to love the praise
of men. Independence of both is absolutely necessary to integri
ty. No specimens of pungent, intrepid address to the consciences
of men, or of undaunted reproof for their sins, are more vivid and
glowing than those of our Saviour to the Jews, and especially to
the Pharisees. Of Paul it is very frequently recorded, that he
spake boldly in tke name cf tke Lord Jesus. He also directs the
Epkesians io pray always witk all prayer, tkat ke migkt speak bold
ly, as ke ought to speak. Similar things are recorded of Barnabas
and Apollos. The discourses of Paul, Peter, and Stephen, record
ed in the Acts, are also illustrious specimens of this noble and
upright independence of character. What Preacher will hesitate
to obey such authority, and to follow such examples ! |
With his duty will ever be combined his immediate interest. In
so solemn a case, as this, peace and self-approbation can never be
possessed by him, who does not, without reserve or paUiation,
jprithout fear or flattery, declare the truth, as it is in Jesus. At the
same time, he will sink in the estimation of his flock. Every dis
cerning man, nay, every man of common sense, will soon suspect
Vol. IV. 34

266 -THE MANNER OF JPREACHING. , [SER, CLIU.
both his integrity and his piety ; and will regard him as a time-
server, unfaithful to God, and interested only for himself. A Min
ister, labouring under these imputations, will neither be trusted,
nor respected. Even those, who love the smooth tkings, wluch he
utters, ivill despise him for uttering them.
The bold, independent, honest preacher ^ill, on the contrary,
be naturally and highly esteemed by his people ; even by those,
who smart under the censures, which he directs against their sins,
and tremble at the alarm, which he sounds in their ears concern
ing their future destiny. At the same time, he will enjoy the con
solation of knowing, that he has faithfully leiboured to discharge
his duty : to promote the glory of his Maker, and the salvation of
his flock, and to keep himself clear from tke blood of all men. On
a dying-bed he will be able to say, and find unspeakable hope in
saying, with St. Paul, I have not shunned to declare tke wkole coun
sel of Gpd, and kave kept hack notkiiig wkich zoas profitable to my
people. ^
4. Tke Gospel ougkt to be preacked Solemnly.
All things, pertaining tp divine truth, are eminently solemn.
Such are its Author and its End; the manner, in which it is com
municated ; the miracles, with which it was ushered into the world ;
the Redeemer, by whom it was disclosed ; and the wonderful ex»
pense, by which it canie to mankind. Of the same nature are the
subjects, about which it is employed. Nothing ever appeared to
the human mind of such import,, as the character and actions of
God ; the excellencies of the Redeemer ; the amazing work of
Redemption ; the depravity, and condemnation, of men ; the glo
rious exercise of mercy to our race ; the renovation of the soul ;
the importance of life and death, of judgment and eternity, of
Heaven and Hell.
In these things is involved our all. How, then, can a preacher
commissioned by God to declare them to his fellow-men, fail to
realize their immense importance and amazing solemnity? How
can he fail of declaring them with a corresponding solemnity to his
flock ? " He that negociates between God and man,
As God's ambassador, the grand concern;
Of Judgment and of mercy, should beware
Of lightness in his speech. 'Tis pitiful
To court a grin, when you should woo a soul :
To break a jest, when pity would inspire
Pathetic exhortation : and t' address
The skittish fancy with facetious tales,
When sent with God's eommission to the heart."
If the nature of these subjects be duly considered ; if their im
portance be duly felt ; it will be impossible for the preacher to fail
of exhibiting them to his hearers with the deepest solemnity.
Lightness of manner is always generated by lightness of mind.

SER. CLIII.] THE MANNER OF PRfi ACHING. 267
He, who adopts it in the Desk, has forgotten, that his discourse
is professedly derived from the Bible, employed about God, and
directed to Eternity.
A trespass against this manner of preaching, not unfrequent, and
highly reprehensible, is a mode, sometimes termed theatrical. It
may be thus described. The preacher, if we may be allowed to
judge from the result, sits down to write as finished a composition,
and enters the Desk to speak it as gracefully, as he can. His
commanding object is to please, to excite admiration, and to gain
applause. His proper business is forgotten. This is, to awaken,
convince, and save, his flock. He has carved out for himself a
new employment, of which the Scriptures know nothing. This
is, to exhibit himself to advantage. Instead, therefore, of the
plain, bold, and solemn, address, with which divine truth is in
stinctively preached, the audience is amused with a combination of
brilliant images, and pathetic effusions, intended merely to excite
admiration. To increase this effect, they are presented to the
audience witb such efforts of utterance and gesture, as are usually
exhibited on the Stage. In fruth, the desk is here changed, for
the time, into a stage : and the Preacher, laying aside his own
character, puts on that of an Actor. Like other actors, he in
tends merely to please those who hear him. Their souls, and
thefr salvation, his own character, duty, and final account, he
has forgotten. He has forgotten his Bible: he has forgotten
his God. ,
The most solemn, the best, sermons may be, they usually are,
marked with strong iihages, bold, figurative language, and affecting
addresses to the heart. The whole energy of the mind is poured
out in them by the preacher. But in such sermons all these things
are adventitious. They grow spontaneously out of the solemn,
and most affecting nature of the subject, the preacher's deep sense
of its vast importance, and his earnest desire that his audience may
feel it, as it is felt by himself. Here the subject is the only thing
which is prominent. The preacher is in a great measure forgptten
both by himself and his hearers. In the mode which I have rep
rehended, the Preacher is the only conspicuous figure ; while the
diminutive subject is faintly sketched, and scarcely seen, in tbe
back ground of the picture.
5. The Gospel ought to be preacked Earnestly,-
Every thing, which is felt by the mind to be depply interesting
either to its own welfare, or to that of its fellow-men, is by the mere
prompting of nature expressed with earnestness, both in writing
and speaking. So universally true, and so obvious, is this, that
he who does not thus express himself in this manner, is never
supposed to be interested at all. Accordingly, men who wish to
persuade others, that they feel, when tbey do not, are obliged to
counterfeit this mode of nature ; that they may thus be believed to

268 THE MANNER OF PREACHING. [SER. CLUL
feel. Hence all the assumed fervour of demagogues, separatical
Preachers, and others of a corresponding character.
From this fact it is abundantly evideftt, that he, who would perr
suade others, that he is interested in the subjects, on which he
descants, must originally feel them; and must also express his
views of them in the native language of feeling. To a preacher,
these rules are important in a degree which it will be difficult to
estimate. The observance of them is necessary to convince his
hearers, that he is an honest man. The truths of the Gospel are of
such moment, as to render il impossible for him, who cordially be
lieves them, to avoid being deeply interested ; and, if thus inter
ested, very difficult to fail of discovering that interest by the ear
nestness of thought, and utterance, in which it is naturally express
ed. But a preacher of the Gospel, unless he prove the fact to be
otherwise, is originally supposed to be deeply interested in its truths:
and is regularly considered as professing by his very office cordial
ly to believe them. If, then, he brings them forth ta his. congre
gation in a combination of cold sentiments, lifeless phraseology,
and languid elocution; it will not be easy for tkem to be satisfied,
that he feels -v^hat he professes to feel, or believes what he profess
es to believe.
Should he, however, escape this imputation, and, by a life of
exemplary piety and beneficence, prove himself to be a good man ;
a case which, I acknowledge, has frequently existed ; his preach
ing will, to a great extent; be still unhappy. If from the force of
a phlegmatic constitution* or a habit of moving heavily in the
concerns of life, he should have derived a dull, drawling mode of
thinking, writing, and speaking, he will spread a similar languor
over his hearers ; and lull their moral powers, if not their natural
ones, to sleep. They may believe him to be sincere ; but they
will never feel as if he were in earnest. From-such preaching, no
energy of affection, no solemn concern, no active fears, no lively
hopes, no vigprous resolutions, no strenuous efforts about the sal
vation of the soul, can be ordinarily derived ; and, certainly, can
never be rationally expected.
He, on the contrary, who. exhibits the doctrines and precepts
of the Gospel in an earnest,, fervid manner, will instinctively be
regarded as being really in earnest. Religion from his mouth will
appear as a concern of high moment ; a subject, in which every
man is deeply interested, about which he is obhged to employ the
most solemn thoughts, arid the most efficacious exertions. All
who attend on his ministry, will go to inquire, to listen, to feel, to
act, and to be ferventiy employed in practising their duty, and
obtaining their salvation.
Let no young preacher think himself excused for a moment, in
neglecting to acquire such a manner of preaching. Every preach
er is bound tp use all the means in his power for l^he purpose of
rousing the attention, and engaging the affections, of his flock to

SER. CLUI.] THE MANNER OF PREACHING. 269
these mighty objects. Much more, at the same time, is in his
power than he will easily believe. A too modest distrust of their
own talents in this respect is perhaps the chief reason, why the elo
quence pf the desk is in so many instances, less earnest, less ani
mated, than a good man would always wish. All men will ac
knowledge this to be unhappy : often, there is reason to fear, it is
criminal also. For he who has not laboured as much as is in his
power to preach well, in this respect, has certainly not laboured to
preach as well as he can._
Young men have a peculiar interest in this subject. A preacher
who is unanimatedin youth, will be heavy in middle life, and torjiid
in old age. ^
I know of no class of preachers, so prone to be defective in this
particular, as those who are sometimes called Moral Preackers,
By these I intend such as inculcate, not the morahty of thp Gospel,
but such a course of external conduct, as merely secures a fair
reputation, and renders the state of society agreeable : in other
words, tke morality of Zeno and- Seneca. It is impossible that he
who recommends this morality, and stops here, should be in earnest
himself, or appear earnest to others.
6. Tke Gospel ougkt to be preacked. Affectionately.
No employment awakens, and calls into action, all the generous
emotions of the mind more than that of the preacher. He comes
to his fellow-men with a message infinitely more interesting, and
more useful, than any other. He is sent on an errand, more ex
pressive of tenderness and good-will. He comes to disclose the
boundless mercy of God to mankind, as manifested in the conde
scension, life, and death, of the Redeemer; in the forgiveness of
sin and the renovation of the soul ; in its safe conveyarice through
the dangers of this world, and its final, admission into Heaven.
This message he brings to his fellow-men, guilty and ruined in
themselves, exposed , to infinite danger, and. hopeless suffering.
What subjects can be equally affecting ? What employment can
equally awaken all the tenderness of virtue ?
An affectionate manner is in itself amiable and engaging. Men
naturally love those, who appear benevolent and tender-hearted ;
and, most of all, require, and love, this character in a Minister of
the Gospel. This character, or its opposite, can hardly fail to ap
pear in his discourses. There are so many things in the subjects
of his preaching, which naturally call forth tenderness and affec
tion, that, if he possess this disposition, if cannot fail to appear in
his sentiments, in his language, and in his manner of utterance.
Wherever it appears, it wUl be acknowledged, and loved : and the
words of a belPved preacher will always come to his fiock with a
peculiar power of persuasion.
There is one class of Scriptural subjects, about which I wish es
pecially to warn those of my audience, whp may one day become
preachers of the Gospel, This class involves all those, which re-

270 THE MANNER OF PREACHING. [SER. CLIU-
spect the anger of God against siii, and his denunciations against
sinners : particularly the final judgment and retribution, and the
future Sufferings of the impenitent. It is no unfrequent thing to
hear these subjects discussed in that strong language, and that ve
hement utterance, with which an impassioned spesdjer labours to
express his own indignation, and to rouse that of his audierice
against atrocious crimes or invading pnemies. Vehemence is not
the manner of address, which is suited to subjects' of this nature.
The preacher ought to remember, that in disclosing the doom of
the impenitent, he is, perhaps, pronouncing his own. How few,
even of the best men, are assured of their safety ! Were this ob
jection removed, how foreign, how unfitted, (to say the least) is it
to subjects soawfiil! I have heard sermons of this description. The
emotions excited in my own mind, and abundantly expressed to
me hy others, were, I confess, a mixture of horror and disgust :
feelings, from which good can hardly be expected in a case of tbis
nature. I wish these subjects ever to be handled plainly and with
out disguise. Such a mode -is equally essential to the integrity of
the preacher, and the usefulness of bis discourses. But J wish them
to be always handled, also, with such a mixture of solemnity and
affection, as shall wholly exclude vehemence on the one hand, and
strongly exhibit tenderness on the other. The words' of the preach
er should be those of a guilty man to guilty men ; of a dying man
to dying men ; of a man, who . humbly hopes, that he has found
pardon for himself, and is most affectionately anxious, that his
hearers may find the same blessings also.
There are two other subjects, which I think are often improper
ly handled in a different manner : a manner, which without much
violence may be styled too affectionate ; viz, the Love, and Suffer
ings, of Christ. These, many preachers labour to describe with as
much strength and tenderness, as possible. In their efforts to be
peculiarly pathetic, they often exhibit such images, and adopt such
expressions, as have ever appeared to me unsuited to the nature
and dignity of the theme, • The love of Christ was wonderful in its
degree. Kut it was attended with a glory, and a sublimity ,|^hich
repel all familiar views, all diminutive representations ; and de
mand thoughts ofthe highest reverence, and language ofthe high
est elevation. All thpse epithets, which are applied with the ut
most propriety and force to human tenderness, and the soft affec
tions of our race, are hei;e, in my view, wholly misplaced. Even
the epithet dear, when appKed to the Saviour,, although sanctioned
in many Hymns ; some of them written by persons of great re-
spectabiUty ; has ever appeared to me too familiar, too collo
quial, too diminutive, to be applied to this exalted Person/, so
that I never either hear, or read, it without pain. At the same
time, many of the strong, impassioned exclamations, which are
often employed in ehdeavoiiring to make deep impressions con
cerning the sufferings of the Saviour, produce, I acknowledge, on

SEB. CUn.] THE MANNER OF PREACHING. 271
my own mind the contrary effects. The death of Chiist ought
never to be lamented in such language, as may very properly ex
hibit our feeUngs for the intense sufferings of a beloved child, or a
darling friend. How difl'erentiy has even St. Paul, who, among the
writers of the New Testament, and David, who, among those of
the Old, have expressed the sfrongest emotions concerning this
affecting subject, exhibited, each, his own views ! Although they
are intense, they are yet always dignified, and very often subUme.
7. Tke Gospel ougkt to he preacked .icceptably.
It is a common opinion, that all the censures, thrown out against
what is said by an orthodox preacher, arise either from his want of
talents, from some prejudice against the man, or from tbe hafred of
the human heart to the truth which he utters. Either of these at
tributions, particularly the last, may serve as a convenient shelter
for the preacher's faults ; but is not a fafr account of the fact.
That the heart is naturally opposed to divine truth, and tbat those
who declare it honesdy are for this reason often censured, I have
not a doubt. But the preacher not unfi^equendy occasions the cen
sure by his o-wn fault ; and ought never to shun the blame, which
he has merited.
Solomon has taught us, that a word fitly spoken is like apples, or
citrons, of gold in a net-work of silver : a beautiful object beauti
fully exkibited, and therefore, making an impression remarkably
deUghtfid. Of So/omon, also, styled J^ejoreacAer by the Spfrit of
God, it is recorded, that he sought to find out acceptable words ; and
tkat, while writing a part of the Scriptural Canon. Who, with these
considerations before him, can doubt, that this is universally the
duty of such as preach the Gospel ?
But there are men, who in the desk appear to choose the char
acter, and attitude, of Polemics. This character is sometimes
rendered necessary, and is then defensible ; but, when taiken up
of choice merely, is always disagreeable and disadvantageous.
There are otiiers, who, when parUcular terms, or phrases, have
become odious by being used, and marked, in the progress of a
vehement dispute, adopt them still, either from choice or negU
gence ; and thus warn thefr hearers, beforehand, to dislike what
ever they are prepared to say.
A thfrd class select a phraseology, calculated to persuade an au
dience, that they hold unheard of, and unwarrantable, opinions :
when, if they would use customary language only, their tenets
would be found to differ in nothing from those which are common
ly received. In this manner the preacher alarms his hearers, not
concerning thefr sin and danger, but concerning his own heresy ;
and occasions an opposition, literally causeless and useless.
Some attack, from the desk, such as have personally offended
them ; and thus make it a rosfrum of satire and revenge ; instead
of a pulpit, where the tiings of sal-vation are to be pubhshed.

272 THE MANNER OF PREACHING. [SER. CLIU.
To preach acceptably demands all fhe characteristics, already
insisted on in this discourse : Plainness, Variety, Boldness, Solem
nity, Earnestness, and Affection. It also demands something more.
It requires, that the preacher should avoid all these irregularities ;
that'he should, be cautious of pushing his sentiments to rank ex
tremes ; that he should wantonly give no offence to any man ; that
he should select, as far as he can, acceptable words ; and that he
should appear wholly engaged in promoting the salvation of his
flock. His discourses ought to be the res'ult of sohd thought,
careful study, and complete conviction ofthe truth and importance
of Christianity.
Finally ; they ought to appear fraught with piety to God, and
integrity to men.
In this manner the Gospel, unless I mistake, was originally
preached. In this manner it will, I think, be preached by every
Minister, who unites the wisdom of tke Serpent witk tke innocence
of tke dove. In this manner, particularly, it will be preached by
him, who,, comprehending thoroughly the nature of his office, and
feeling the necessity of discharging the duties of it faithfully, de
signs, in the end, to give a joyful account of his stewardship to
God.

SERMON CLIV.

tHE EXTRAORDINARY MEANS OF GRACE.  VARIOUS DUTIES QT
MINISTERS.,

1 Thessalonians iii. 2. — Mnd sent Timothy, our brother, and minister of God, and
our fellow-laiourer in the Gospel of Christ, to establish you, and comfort you con
cerning your faith
Having examined, at length, the great duty of PreacMng the
Gospel in the two preceding discourses, I Shall now proceed to a
summary consideration of other Ministerial duties.
In tbe text Timothy is said to be sent to the Thessalonians, to
establish them, and to comfort them concerning^tkeir faitk. What
was here the business of Timotky, is the proper business of every
minister of the Gospel. From the text, therefore, I derive this
doctrine ;
Tkat every nmiister of tke Gospel is appointed for tke establisk-
ment of Christians. This truth will not be questioned. I shall,
therefore, enter immediately upon the consideration of the princi
pal remaining methods, in which the duties, specified in the text,
are to be performed.
I. Every minister is bound to give himself diligently to Study.
This duty is abundantly enjoined in the Scriptures. Meditate,
says St. Paul to Timotky, upon tkese tkings. Give tkyself wkolly
to them ; that thy profiting may appear unto all, A Bishop, he
further says, must be apt to teack. Plainly, therefore, he must
learn the things, which he is to teach. He must not be a novice,
lest, being lifted up witk pride, he fall into the condemnation ofthe
devil. That these precepts require of every minister the diligent
study of the Scriptures, will not, I suppose, be disputed. This,
however, is far from being all that is required. Every minister is
bound to enable himself to study the Scriptures with success. Un
less this is done, the thing, directly commanded, can never be done
to any valuable purpose. A child may study them with great dil
igence throughout his childhood ; and an ignorant man throughout
his life ; and yet both be novices, in the end. A novice, here, de
notes a new convert to tke faith ; and by Chrysostom is said to
mean one newly instructed, or one, who has been instructed but a lit
tle time. The original word denptes a plant, lately set out, or
planted, .-Its real import is a person, who knows little about what
he pretends to teacM Timothy, at the writing of this Epistie, was
about thirty-two years of age ; had been long, even from a child,
Vol. IV 35

274 VARIOUS DUTIES [SER. CLIV.
acquainted with the Holy Scriptures ; had been a convert about
twelve or thirteen years ; had been continually insfructed in the
Gpspel by St, PaM^j.and.bad en5pyed the benefit of Ms wisdom,
learning, and inspiration, throughout this period. Besides, he ap
pears to have possessed superior talents, a good education, and
supernatural endowments in a high degree. Still, all theSe direc
tions Paul judged to be necessary for him. For he expressly cau
tions him not to let any man. despise his youth. How much more
are the same dfrections necessary to a youth, who is only prepar
ing himself for the Ministry of the Gospel !
To every man, who would well understand any complicated
subject, comprehensive views, clear discernment, and the art of
arranging his thoughts with skill and perspicuity, are indispensa
ble. These attainments are the result only of long-continued
study; habits of exact discrimination, and extensive practice in the
art of methodizing his thoughts.
To a Minister, all this is peculiarly necessary. His prime bu
siness is to teach ; and he must therefore have learned. An igno
rant teacher is a contradiction in terms.
The prime object of study to a Minister is tke Bible. In order to
understand this sacred book, it is necessary not only fo study it
intensely, and abundantly, but to become acquainted, also, with
the languages, in which it was written. The importance of this
knowledge is completely seen in the fact, that tke Scriptures are ul
timately what they were, as tkey came from the kands ofthe writers;
not as tkey came from the hands ofthe translators.
Another requisite is an acquaintance with Ecclesiastical history.
This will teach him the sins and virtues, the errors and sound doc
trines, the prosperous and the adverse circumstances, -which have
existed in the Church, in its various ages ; together with the causes,
by which they have been produced. Generally, he will derive
from, this source the same kdvaritages, in the Ecclesiastical sense,
-prhicb the statesman derives, in a political sense, from Civil histo
ry. He will learn what the Church has been ; why it has thus
been ; and how in many respects it may be rendered better and
happier. Another requisite to the same end is an acquaintance zoith zeise
and learned commentators on the Scriptures. The authors of these
must in many instances, have understood this sacred book better
than himself. By a prudent recurrence to their explications, he
will be enabled to gain a knowledge of it, which, otherwise, would
be impracticable.
The Science of Ethics is only a branch of theology.
Logic is indispensable, to make him a sound reasoner ; and
Rhetoric to teach him how to write, and how to speak, with skill,
and success.
The knowledge of History and Geography is indispensable to all

SER. CLIV.] OP MINISTERS. 275
men, who would make contemplation, or instruction, any serious
part of their business.
The Book of Man is to every mimster a necessary object of in
vestigation, that he may know to what beings he preaches ; how
to preach to them in an interesting and useful manner ; and how
to understand, explain, and impress, a multitude of Scriptural pas
sages. Generally, all that knowledge, which will enlarge and invigorate
his mind, will, so far as he can attain it, contribute to render Mm
a more able and judicious preacher, and kis discourses more in
structive, interesting, and edifying to his hearers.
A considerable number of persons, firofessing to believe the Bi
ble, are found in this and other countries, generally persons Ve-
markably ignorant, who have pronounced leaming, or as they have
termed it, book-learning, to be a diaqualifioatlon for the Ministerial
office. Ignorant as they are, they have, still, understanding
enough to perceive, that ignorance itself cannot furnish a man for
the business of teaching. They have accordingly provided a sub
stitute for learning ; which, in a preacher, they could not other
wise avoid acknowledging to be indispensable. The substitute
is this. Tkeir preackers, as tkey profess to^ believe, are supplied,' di
rectly from keaven, witk supernatural light and, power; so as to en
able them clearly to understand, and profitably to expound, tke Word
of God. They further declare, tkat min destitute of these endow
ments, cannot even understand his Word; that the real, arid only,
profitable, sense of tke Scriptures is mystical, and not at all discern
ed hy common eyes ; tkat, to understand it at all, the supernatural
endoziiments, which tkey claim, are absolutely necessary ; and tkat
learniiig, tkerefore, is of no use to this end. This is the substance
of their docfrine ; although expressed by them, as evCry thing
else concerning rehgion is expressed' by ignorant and enthusiastic
men, with much uncertainty and confusion.
This scheme deserves a sober examination on two accounts
only. One is, tkat it is seriously adopted by its votaries. The
other is, that tkese are considerably numerous. For these reasons
I shall animadvert upon it in the following observations.
1. Tke Scriptures give us no reason to conclude, that Inspiration
would continue after tke Apostolic age.
The endowment, challenged by these men, appears to be that
kind, and degree, of Inspiration, which was formerly given to
those, whose business it was to interpret unknown tongues, I do
not mean, that they directly challenge this character in express'
terms; but this is what they mean, if they mean any thing. The
Scriptures they declare to be writteh in language, which, asjo its
true and usefulmeanrng, is unknown to mankind at large.. Thijy,
as they profess, are endowed by Heaven with the power of inter
preting it to others. But the Scriptures give us no reason to be
lieve, that any such Inspiration exists. The burden of proof plain-

276 VARIOUS DUTIES [SEB. CLIT.
ly lies upon them : and, if they fail of furnishing it, their preten
sions stand for nothing.
2. If tkey are actually thus inspired ; their Inspiration can be of
no use to mankind.
The language, which they use in interpreting the Scriptures, is
the plain, common language of men. The Scriptures are ivritten
in this very language, chosen with incomparably more skill and
success, than that, which is used by these preachers. The most
important things in the Bible are written in the plainest possible
manner. If mankind cannot understand the terms here used ; the
terms, which tkey employ, must be still more uninteUigible. Their
labours, therefore, must be absolutely useless.
So far as the language of the Scriptures is attended with any
difficulty, and demands any skill in interpreting it, the efforts of
these men are worse than nothing. The only power, by which
any language can be correctly explained to those, who speak it, is
critical skill in tkat language. But this, these men have not be
gun to possess. When, therefore, they comment, they merely blun
der. What they attempt, to explain, they only perplex. As they do
not understand the language themselves ; it is impossible, that they
should make it understood by others.
3. They give no proof , tkat they are tkus inspired.
The Apostles proved their inspiration in three unobjectionable
ways. They wrought miracles, uttered unrivaUed wisdom ; and ex
hibited throughout their lives unrivalled virtue. These men fur
nish neither of these proofs. They do not pretend to work mira
cles ; they are always weakj ignorant, and foolish ; and, though
sometimes, it is to be hoped, men of piety, are never distinguished
by any remarkable excellence, but fall below most other pious
men, through the influence of characteristical pride, prejudice, en
thusiasm, censoriousness, and bigotry.
As, therefore, they furnish no proof, that they possess this pow
er ; mankind are under no obligation to believe their pretensions.
Neither the Apostles, nor even Christ himself, claimed the least
faith in their mission, nor the least obedience to their precepts,
until they had proved themselves sent from God, and inspired
with the knowledge of his will, by the unanswerable evidence of
miracles. Nor can it be supposed, that God would require us to
believe any man to be inspired, or sent with a commission from
himself, unless he furnished clear, unquestionable proof of his
inspiration. If we were to admit the confrary position, and were re
quired to believe men to be inspired because they asserted them
selves to be inspired ; there is no error, which we should not be
obliged to receive ; and scarcely any crime, which we should not be
called upon to commit. No men have been more erroneous ; few
men have been more wicked ; than such, as have claimed inspir
ation. Such were Judas Gaulonites, Theudas, and Barchochah ;
and such have been many in succeeding ages. But the

SEB. CLIV.] OF MINISTERS. 277
preachers, in question, furnish no evidence of their own inspiration,
whatever. 4. They are not thus inspired. ,
From what has been observed under the last head, it is evident,
that, if they were inspired, their inspiration could be of no possible
use toany but themselves ; because, as they give no proof of it,
none can warrantably believe it. But it is contradictory to the
whole history of God's providence, that men should be inspired
for their own benefit merely. No fact of this kind is recorded in
the Scriptures. Nor can it be admitted by Common sense.
But the men themselves furnish ample proof, that they are not
inspired. They are ignorant of the propriety and meaning of
language; and use it falsely, absurdly, and in violation of the
plainest rules of grammar. They reason weakly, erroneously, and
inconclusively ; lay down false premises, and draw false conclu
sions. Their sentiments are regularly vulgar ; often gross, and
not unfrequently indecent. It is impossible, that the Author of all
wisdom should be the author of folly ; inspire absurdity ; and dis
close his own pleasure in the lame conceptions of ignorance, in
the, mistakes of mental imbecility, and in the disgusting sentiments
of indecent vulgarism. Ignorant men, he may undoubtedly in
spire : but their inspfration makes them cease to be ignorant men ;
enlarges their views ; ennobles their sentiments; and adorns all
their communications with pre-eminent propriety and dignity. The
-writings of Peter and JoAn have communicated wisdom, elevation,
and refinement, to the ablest men of all succeeding ages. Nothing
was ever more unlike thefr writings, than the crude effusions of the
preachers in question. Besides, the dpctrines, which they teach,
are contradictory to each other. The language of Scripture,
they fi-equentiy misunderstand, and misinterpret ; supposing that,
which is simple, to be figurative, and that, which is figurative, to
be simple; and thus making the Scriptures speak not only what
they never nieant, but what it is impossible, that they should
mean ; viz. gross absurdity. Were an intelligent man to attribute
these things to the Spirit of God ; he would,, in my view, be guilty
of blasphemy. These preachers are shielded from this charge
only by their ignorance.
The Priests, and Prophets, of the Jewish Church were almost
all educated men. Whenever they were not, and often when they
were, they were inspired. Tke Priest's lips, says God in MalacM,
should keep knoviledge ; and ihey skould seek tke Imw at his mouth :
for he is. the Messenger of the Lord of Hosts. If the Priests were
to keep knowledge ; they must have previously obtained it. Such,
plainly, ought to be the conduct of every messenger of tke Lord of
Hosts. The Aposties were educated for a series of years by the
best of all teachers,, the Saviour of mankind ; and were then in
spired. In this manner were Ministers anciently prepared for the
business of instructing mankind.

278 VARIOUS DUTIES [SER. CLIV.
Thus the pretence, on which these men act, is unfounded, false,
and vain.
The basis, on which it is erected, is, J presume, the following
text : Tke natural man receivetk not tke ihings of the ^rit of God :
for they are foolishness unto him : neither can ke know tkem, because
ihey are spiritually discerned. But of this text, and of others hke
it, they totally mistake the meaning. Spfritual discernment is that
view of Divine trutk, which is experienced' by those, wko love it.
Such persons, by this discernment, perceive the excellence and
beauty of that truth, but are nPt enabled by it to understand, in
any other respect, the meaning, of a single passage at all better,
than they would have understood it without this discernment. It
does not at all enlarge the understanding, communicate knowledge
of language, nor enable the mind to discefn the proper sense of
that language. Every sanctified child has spiritual discernment.
Still he is a child; extreriiely hmited in his understanding, igno
rant of the meaning of words, and incapable of interpreting Scrip
tural passages; These preachers are only larger children. St.
Paul has forcibly described their character in Heb. v. 12; &c.
For wken for ike time ye ougkt to he teackers ; or, as rendered by
Dr. Mackrdgkt ; .For though ye ougkt to have been teackers, on ac
count of the time, (that is, have hved so long under the Gospel,
that ye ought to have known enough ofit to teach others) ye have
need, tkat one teack you again wkick be tke first principles of the
Oracles of God ; and are become such, as have need of milk, and
not of strong meat. For every one, that useth milk, is unskilful in
the word of righteousness : for ke is a babe. But strong meat he-
longetk to tkem, that are of full age; even those, wko by reason of
use kave tkeir senses exercised to discern both good and evil. How
different is this character from that of the Scribe, instructed unto
tke kingdom of Heaven, who is like unto d housekolder, tkat bring-
etk fortk out of Ms treasure tkings new and old !
II. Every' Minister is to conduct both the common and peculiar
Ordinances of Divine worship.
The common Ordinances of this Worskip ke is to regulate ac
cording to tke Scriptures ; and administer them to all who are pres
ent : and no other person is to interfere with his administrations.
The peculiar Ordinances he alone is also to administer: the Lord's
Supper, as the Apostles did, to professing Christiaris only'; Bap
tism to professing Christians offering themselves to him, unexcep-
tionably, as candidates for admission into the Church ; and to the
infant children of professing Christians.
The rules, by which he is to conduct the mode. of administra
tion, are, so fer as they are applicable, those,, which have been
given concerning Preaching. ' The adminisfration' is to be mark
ed with dignity, solemnity, explicitness, and affection : so that
every thing may be distinctly understood, and deeply felt. In the
Prayers, accompanying these administrations, and when the occa-

SER. CUV] OF MINISTERS. 279
sion permits, in suitable expositions of the great tbings, whicb they
teach, he may advantageously unfold just conceptions of the na
ture and import of the ordinances administered ; and powerfully
impress them on the minds of those who are present. Still more
particularly should he explain, and impress, them in his sermons,
to the utmost of his power. If they are not thus eay toned ,- they
will become in the view of his flock mere symbols, without mean
ing, or use. If they are not thus impressed; they will be in dan
ger of being profaned, and disregarded.
III. Every Minister is to preside over, and direct, the Discipline
of the Ckurck.
A Minister is by bis office a Ruler in the Church, and tke Ruler
in his own Church. In this character he is bound to rule well ; and
in thus ruUng, is to he accounted worthy of double honour. He is
required to take the oversight thereof, not as lording it over God's
keritage, but as an ensample to tke flock ; not by constraint, but wil
lingly ; not for filthy lucre, but as of a ready mind.
All government is intended for the benefit of the governed. In
that, which Christ has established for tbe benefit of his Church;
this equitable principle is conspicuous in every part of the system.
A sti-ong, uniform, controlling sense of this truth will, of itself, di
rect to almost all that conduct in%EccIesiastical government, which
is evangelical, and prevent almost all that, which is wrong.^ The
Minister is bound to feel, in this case, nothing but the honour of
his Master, and the good of his flock. All favouritism and preju
dice, all cunning and worldly policy, all selfish schemes and by-
ends, are by the Scriptures shut out of the institution. As in
preaching, so in RuUng, be is required not to walk in guile, crafti
ness, or hypocrisy '; to renounce the hidden things of dishonesty ;
and to commend himself to every man's conscience in tke sigkt of
God. Passion, also, is never to be indulged in the performance of this
duty. A Biskop must not be soon angry, says St. Paul, nor self-
willed, but blameless and patient. The servant of ihe Lord must not
strive, but he gentle unto all men ; in meekness instructing thos^e tkat
oppose tkemselves.
While he is bound to rebuke tkem, tkat sin, before all ; tkat otk
ers also may fear; he is to prefer no man before anotker ; and to
do notMng by partiality. Inthe discipline, which respects other
ministers, he is bound not to receive a railing dccusation, but before,
that is, on the testimony of two, or tkree, witnesses : and all tkose
Elders, wko rule well, he, together with then- people, is to account
woriky, of double honour.
The peculiar directions given in Scripture concerning Ecclesi
astical discipline, I propose to consider hereafter. At the present
time; it will be sufficient to observe, that he is to do nothing, to
omit nothing, and, so far as is in his power, to suffer nothing to

280 VARIOUS DUTIES [SER. CEIV.
be done, or omitted, which is not directly authorized in the Word
of God.
IV. He is also to unite with Ms brethren in Ordaining other Min
isters. Ordaining is tke Consecration of a Minister by tke laying on of
tke hands of the Presbytery, andiy Prayer. At the same time, a
Charge, containing a series of solemn injunctions, and similar, to
that, which St. Paul gave to Timothy, is to be delivered io tke per
son ordained by ike uriited autkority of tkose zuho act in the Ordina
tion. This charge is to enjoin all the great duties of his office, and
the manner, in which they are to be performed. The Right hand
of fellowsMp is to be given to kim, also, as it was to Paul and Bar
nabas by the Apostles at Jerusalem, assuring him of the cordial
friendship, commuriipn, and co-operation, of his Christian breth
ren, both in the Ministry and in the Churches.
Concerning all these things, since they are perfectly understood,
and uniformly practised with great decency, throughout this coun
try, it will be unnecessary to make any particular remarks. I
shall therefore only add, that there are, in the Episties to Timotky
and Titus, so many injunctions on the people concerning tkeir
duty, as, in my opinion, to warrant, and in a sense demand, that a
Ckarge, enjoining ic vcpmi thern, should become a part of these so
lemnities. -
The chief difficulty, connected with the business of Ordination,
will almost always be fonnA in selecting the proper persons iobe
Ordained. The character, given of these persons, particularly in
the above mentioned Epistles, and generally throughout the New
Testament, is the authoritative, fhe perfect, and the only, directory
Goncerning this subject. This character is, even to be regarded as
indispensable, and invariably to be demanded. Unless it be found
substantially in a Candidate for Ordination, he is of course to be
rejected. Particularly he is, in the Evangelical sense, to be a good man ;
of a fair Christian profession ; of an unblameable Christian life ;
holden in esteem by the Church ; well reported of by others ; of
competent capacity, and attainments ; and marked with that pru
dence, which our Saviour required of his Apostles. His doctrines
are to be EvangeUcal, and uncorrupt ; and his public exhibitions
edifying, and approved. All these characteristics, those who or
dain, are bound to see amply attested. Indeed, unless he possess
them, he cannot,^ in my opinion, be warrantably licensed to preach
the Gospel.
Among the things, indispensably necessary in the character of
such a Candidate, and yet not unfrequently less insisted on, than
this ministerial duty demands, is the Prudence, or Discretion, just
mentioned. A man may be a good man, and yet be indiscreet : but
he can hardly be a useful man. An indiscreet, or imprudent. Min
ister will rarely do good at all ; and will certainly do much harm.

SER, CLIV.) OF MINISTERS. 28 1
A Minister is an object of inspection to all eyes, and regarded as
responsible to all men. Every impropriety, even such as would
be unnoticed in other men of fair characters, vvill be seen, marked
and remembered, in him, as a serious defect; and will produce se
rious mischief. The Minister, who would avpid this mischief, must,
like the wife of Ccesar, not be suspected by persons of itioderatioij
and candour.
It was a memorable observation of a late venerable minister, of
Massachusetts, a man distinguished for wisdom and excellence, and
of more than sixty years standing in the sacred office, that, among
all the ministers, at whose dismission he had been present, and
who were dismissed for some fault in themselves, neither heresy,
nor immorality, had occasioned the dismission of more than one
out of twenty ; while imprudence had been the cause of this ca
lamity to the remaining nineteen. Of the truth of this observation
there cannot be a doubt. He who considers the uneasiness, con
tentions, and otber mischiefs, accompanying this event, will deeply
feel the importance of preventing the chief cause of these evils.
But this can be effectually done, only by refusing to admit impru
dent men into the Ministry.
It is remarkable, that the first direction, given by Christ to the
Apostles, after he had commissioned them to go out, and preach
among the people of/wrfeo, enjoined upon them discretion. Beye
wise as serpents, and karmless as doves. The first article, also, in
St. Paul's two recitals to Timothy and Titus of the duties of a Bish
op is, A Biskop must he blameless. Discretion is the source of a
blameless life. No excellence of heart, attained by man, will en
sure this character. On the otber hand, prudent men are some
times, even when destitute of religion, more unblameable in their
deportment, than some real Christians. Prudence and imprudence
affect every thing in a man's life ; especially in a Minister's life ;
and, therefore, give it the predominating colour. Prudence is the
great preventive of all thoughtless, rash, and dangerous conduct.
Imprudence, on the confrary, betrays a man into every headlong
measure ; and lays up abundant materials for sore mortification
and repentance ; producing multiplied evils, which must be regret
ted, but can never be repaired. When, therefore, Si. Paul re
qufres Timothy to lay hands suddenly on no man, in order to avoid
becoming a partaker in other men's sins, and to keep himself pure ;
he is justly understopd as cautioning Timothy against introducing
imprudent, as well as irreligious, persons into the Ministry. Itis
impossible, that such persons should have a good report cf those
zolio are without; or, for any length of time, of those who are with
in. Nor is theii- misconduct a series of mere defects only, but of
real faults also. The fact, that we will not take effectual care to
avoid doing mischief, especially in so important a concern, is itself
a gross fault. Of the same nature are all those minor transgres
sions which proceed from this negligence. Such persons can never
Vol. IV. 36

282 • VARIOUS DUTIES [SER. CLIV.
be proper Candidates for Ordination, nor even for a license to
preach the Gospel.
Tkat every Candidate should be a man of piety, needs no proof;
nor tkat ke skould he qualified hy Ms capacity and attainments to
perform usefully all tke duties of tke ministerial office. Both
characters are abundantly required in the Scriptures ; and every
Minister, when called to the business of Ordaining, has his whole
duty, with respect to both, summed up in that remarkable in
junction of St. Paul : Tke tkings wkich tkou kast heard of me,
commit thou unto faithful men, wko skall be able to teack Otkers
also. . ^
V. Every Minister is to instruct and edify kis fiock in Private as
well as in Public.
Preaching is intended to be adapted tp the common wants, and
circumstances, of a congregation. But there are multitudes of
cases in which individuals need peculiar counsel; exhortation, and
reproof. These, sermons will not always furnish. Private ad
vice must often be given to the person, who alone is concerned.
The subjects of this instruction are almost .endlessly diversified :
involving whatever is peculiar to sinners, and to saints. In every
important case of this nature, those who are concerned, are required
to apply to their minister for spiritual direction and assistance ;
and this assistance he is required to furnish. For this purpose he
is bound, as far, and, as speedily, as may be, to obtain the neces
sary qualifications. In interviews of this nature he will find op
portunities of doing good ; which are not presented in the course
of his public duties. The individuals, who are under his charge,
he will there^meet in the character of a beloved and most neces
sary friend. The difficulties under which they severally labour,
he will hear described, exactly, by themselves. Of course, he will
learn exactly what is necessary, or useful, to the person who is
concerned; the views, whether just or erroneous, which he enter
tains; the proper means of removing his prejudices, doubts, fears,
and sorrows ; the kind of consolation, instruction, and support, to
be administered ; and generally the peculiar means of doing him
peculiar good. Whatever the Minister says, also; will, at such a
time, be realized by the individual, as directed to himself, and not
to another; as reaching his own peculiar case, and meeting the
very difficulties, under which he labours ; will have all the lively
and impressive, the engaging and en"3earing, nature of conversa
tion ; and will, therefore, be'peculiarly listened to, felt, and remem
bered. The minister will be especially beloved, and, therefore,
peculiarly obeyed.
Occasions for the performance of this duty, are numerous, and
daily occurring, A house of sorrow, and a sick bed, furnish oppor
tunities for doing -good of this nature which are eminently advan
tageous ; as does also every season of pecidiar religious anxiety.
Generally, whenever a minister is with his parishioners, he should

SER. CLIV.] OF MINISTERS. 283
follow a rule given by a wise and good man to a young preacher,
who was his pupil, " Wherever you are, remember on every proper
occasion to drop a word for God."
The Administration of Reproof 'is one of the most difficult duties
of a minister. For all transgressions which are private, and for
many which are not, reproofs should be private. Go and tell tky
brother kis fault between kim and thee alone, is a rule of supreme
wisdom, applicable to very many cases, beside that which is direct
ly specified, and scarcely capable of being too much regarded by
ministers of the Gospel. Nor in any case, except where necessi
ty requires it, should the facts be disclosed afterwards. To re
prove successfully is an attainment, highly important, and far- less
common, than could be wished. The great secret lies in seeking
the happiest opportunities ; in exhibiting the gentleness, meek
ness, and forbearance, of the Gospel ; and in evincing a desire
of nothing, but of doing real good to him, who is reproved.
Pride, petulance, and passion ; airs of superiority, 1-esentment, or
indifference ; stinging expressions, and even those which are blunt,
or cold ; are here wholly misplaeed ; and will awaken no emo
tions, but those of anger and contempt. Even the Psalmist could
say. Let tke rigkteous smite me kindly, and reprove me : Let not
tkeir precious oil break my kead. At the same time, every Minister
should remember, that to reprove privately, as well as publicly,
is^ an indispensable part of his duty ; and that as an ear-ring of
gold, and an ornament of fine gold, so is a wise reprover upon an obe
dient ear.
All the parts of this duty are to be regulated by the same prin
ciples, which have been mentioned as the dfrectories of Preaching.
These, every Mimster is bound, therefore, faithfully to observe.
For the same end, he ought also to converse with the books in
which, and the persons by whom, cases of conscience are most
judiciously explained, and the frue and false evidences of piety
most distinctly stated. In addition to this, he ought to read, in
the most carefiil manner, tke Book ofman; to examine the human
character with the most critical observation ; and to learn, as far
as may be, its interesting varieties. A familiar correspondence
with his own congregation, will extensively furnish him with this
valuable knowledge.
The greatest danger, with regard to the several divisions of this
duty is, that from sloth, or reluctance of some other kind, ke will be
induced toperform it defectively. That he may avoid this evil, he
ought to begiri it at the commencement of his Ministry ; and, as
soon as possible, to make it an immoveable habit. In this man
ner, and perhaps in no other, it will be effectually done.
VI. Every Minister is bound to enforce all tke doctrines, and du
ties, of Religion upon his congregation; by an edifying and blame
less Example.

284 VARIOUS DUTIES (SER. CLIV.
Be tkou an example of the Believers, said St. Paul to Timotky,
in Word, in Conversation, in Ckarity, in Spirit, in Faith, in Purity,
On this subject, highly important as it is, I need not dwell: for
both the truth and importance of the precept will be acknowledged
by all men. The greatest difficulty, which a good man will meet
in obeying it, will be found, not in doing good things, but in avoid
ing bad ones. For this end, he is required to watch himself, and
to remember that he is -watched by all men ; especially that he is
watched by God. He ought diligently to make it his settled plan
to consider all his conduct before it is adopted ; to compare his
designs of every kind with the Scriptural precepts ; and, wher
ever any action is not absolutely enjoined; or forbidden, to weigh
well even its remote consequences. He is bound to recollect con
tinually, that he is appointed, and required, to be an Example to
the flock ; that every false step, which he takes, will be an occa
sion of stumbling to others, a grief lo Christians, a/ dishonour to
his office, a violation of his duty, and ari occasion, which will be
taken by the enemies of Christ, to blaspheme. In a word, he
ought ever to keep in mind, that, if he adorns the docfrine of the
Gospel, he will glorify God, and prove the means of good to the
Church, and to his own soul. If, on the confrary, he disgraces
that doctrine ; let him remember, that he will dishonour God ; in
jure the Church ; wrong his own soul ; destroy the efficacy of his
preaching ; and, instead of promoting, probably prevent, the sal
vation of his fellow-men.
REMARKS.
1. From these observations we learn, that tke Ministerial office is
of great utiliiy to, mankind.
Of course he, who holds it, ought with exfreme caution to avoid
every thing, by wbich it may be either disgraced, or in any other
manner prevented from its proper efficacy to accompUsh its illus
trious ends. At the same time, all others are bound to regard it
with respect. The hatred and contempt, therefore, the obloquy
and ridicule, with which this office has been so often loaded, are
unmerited, and misplaced ; and ought to cover their authors with
shame, confiision, and remorse.
2. These observations prove, tkat it is, also, an cffice, attended
with great difficulties, aiid demanding, for the faitkful and effica
cious discharge qf it, many important qualifications, and many labo
rious efforts.
Hence it ought never to be assumed without solemn considera
tion ; a thoroiigh examination of the difficulties, which it involves,
the self-denial, with which it must be attended ; and a fixed de
termination to discharge its duties faithfially, and to sustain its dif
ficulties with unshaken fortitude. Hfeoce, also, every Minister is
bound to seek assistance from God in daily prayer. God only

SER. CLIV.] OF MINISTERS. 285
can enable him to discharge his duty faithfully, comfortably, or
usefully ; and he will thus enable him, if his aid be sought aright.
In the same manner, his people are bound to ask for him the
same blessings. Thus Paw/ directs the Churches, to whom he
-wrote, io pray for kim without ceasing, that he might be a good, use
ful, and feitiiful Minister of Christ.
A young man, who thinks of devoting himself to this solemn
employment, in such a manner as he ought to think, will naturally
ask. Who is sufficient for tkese tkings ? The answer to. this interest
ing inquiry is given by St. Raul. , We kave tkis treasure in earthen
vessels, that the excellency of the power may he of God, and not of us.
All these difficulties have ever existed, and usually in greater de
grees than in this country : and they have all been successfully
encountered by faithful men, even when ppssessed of moderate
talents. Such men, in Very great numbers, have been eminently
successful ministers Of righteousness. Every person, solemnly
devoting himself totbis office, may fdr bis consolation be assured,
that the grace of Gpd willbe glorified in bis weakness, and will be
sufficient for him in, every difficulty. Let him also remember,
that, wken tke Ckief Skepkerd skall appear,'he shall receive a crown
of glory, thatfadetk not away.

SERMON CLV-

THE EXTRAORDINARY MEANS OF GRACE.—prriCERS OF THE
CHURCH.  DEACONS.

AflTS vi. 1 — 6. — And inthose days, whin the nun^berofthe dtsdjilesixtre multiplied,
there arose a murmuring of the Grecians against the. Hebrews, beoa'use their
widows were neglected in the daily ministration. Then the twelve called the mul
titude of the disciples unto themj and said, It is not reason, that we should leave the
word of God and serve tables. Wherefore, brethren, look you out a-mong you seven
men of honest report, full ofthe Holy Ghost, and wisdom, whom we may appoint
over this business. But we viill give ourselves continually to prayer, ^nd to 'the
ministry of the ¦word. And the raying pleased the whole multitude ; and they
chose Stephen, a,man full of faith and of the Holy Ghost, and Philip, and Pro-
choriis, and Mcanor, and Timon., and Parmenas, and Mcoias, a proselyte of An
tioch; whom they set before the Apostles; and when they had prayed, they laid
their hands on thim.
JL HIS passage of Scripture is the history of the transaction, in
which Deacons were instituted in the Christian Church ; and is in
my view the only instance in which their origin is mentioned. Dr.
Moskeiht indeed, and several other respectable writers, suppose
that Deacons existed before this time, arid are spoken of by Christ,
Luke xxii. 26, in the following passage : But ye skall not be so :
but he ihat is greatest among you let Mm he as tke younger ; and he
thai is chief, as he that doth serve. Here the word for younger is
v£WTS|og, and for ke that dotk serve, Siaxovuv. The latter word he
supposes to be unanswerably explanatory of the formei-, and to
denote here appropriately the office of a Deacon in tke Ckristian
Ckurck. Msi^uv, also, the Greek word for greatest, he considers as
denoting a Ruler or Presbyter ; because it is explained by ifysiiews
ckief, and contrasted to ^laxovuv.
In conformity to this interpretation he supposes, that the young
men, who carried Ananias and SappMrd to thefr burial, were dea
cons in the proper sense. ' In support, and as he thinks in abso
lute confirmation of this opinion, he observes, that St. Peter says.
And likewise ye younger submit yourselves to the elder. Here the
words used are vsuregoi and ^gsiSurs^oi : the latter meaning, as he appre
hends, tke Elders of the Ckurck, arid ike former tke Deacons, To
all this he adds, that this. sense of the word vsurs^oi might be con
firmed by numberless citations frora Greek and Roman writers,
and a variety of authors sacred and profane.
From these considerations. Dr. Moskeim concludes, that tkere
were Deacons in tke Ckurck antecedently to tke transaction, recorded
in tke text. These, he observes, were elected from among the Jews
who zoere born in Palestine, and were suspected by the foreign Jews

SER. CLV.] DEACONS. 287
of partiality in disfributing the offerings, which were made for the
support of the poor. Hence was derived, in his view, tke mur
muring of tke Grecian, or Hellenistic Jews against the Hebrews, men
tioned in the text. To remedy this disorder, seven other Dea
cons were chosen by order of the Apostles ; of whom, he sup
poses, six are by their names determined to have been foreigners ;
and the other was a proselyte from Aniiock.
This account must be allowed to be both ingenious and plausi
ble. I cannot, however, think it just ; for the following reasons.
1. It seems to me incredible, thai Ckrist should have formed an or
der of officers in kis Church by kis own immediate appointment, and
yet tkat no writer of tke Nezo Testament skould kave furnisked us
any account, nor even any kint, concerning this fad.
The passage quoted from St, Luke is, to say the most, not an
account, but a mere recognition, of the fact. At the same time,
the words in their customary acceptation are capable pf a better,
as well as a more obvious, meaning than that, annexed to them by
Dr, Mosheim. His interpretation^ of the text is. He that performs
the office of a Presbyter, or an Elder, among you, let him not think
hirnself superior to the Ministers or Deacons,
The amount of this interpretation is no other, than that Christ
requires the Presbyter not to think himself, as an officer of the
Church, superior to a Deacon. But this certainly cannot be just.
Tbe superiority of the former to the latter, both in station and au
thority, is every where disclosed in the Scriptures. The Presby
ter, therefore,- cannot but know this, and plainly ought to think it,
because it is true. If Dr, Mosheim intends, that the Elders should
feel that humble disposjtion-'only, -which the words evidently indi
cate ; I answer, that humility is unquestionably the great thing,
here inculcated by the Saviour. But this is much more naturally,
and forcibly, inculcated^ if we take the words in their common ac
ceptation, than by supposing them to denote these officers. The
general phrasePlogy, greatest and chief, the younger and he that
serveth, indicates to every man the spirit and deportment, enjoin
ed by Christ; as perfectly as they can be indicated. When we are
told, that the greatest is bound to feel and act, as a youth, or child,
.ought to feel, and act ; and that he, whP is chief, ought to behave
with the modesty and humility of him, whose business it is to serve ;
humility is certainly inculcated with as much explicitness and
force, as language admits. Christ, accordingly, adopted this very
manner of instruction concerning the same subject on other occa
sions. In Mark ix. 34, we are informed of a dispute, which the
Disciples had among themselves, who should be greatest, Christ,
to reprove this foolish, ambition, called ike twelve, and said unto
them. If any man desire to be first, the same skaUbe last of all, and
servant of all. And he took a child, and set Mm in the midst of them ;
and when he had taken him into his arrns, he said unto ihem. Whoso-
e^v&r shall receive one of such children in my name receivetk me.

288 OFFICERS OF THE CHURCH. [SEB. CLV.
At the same time, humility is enjoined by an allusion, not only
obvious and familiar, but applicable also to all men, and therefore
much more extensively instructive to those, who should either hear,
or read, the precept. '
2, The followers of Christ were not, at ihis time, sufficiently nu
merous io be Organized in ihe manner, here supposed.
The number of Christ's followers was, at this time, very small.
A great part of these, also, followed him occasionally only ; and
seem to have been, at other times, at their own proper places of
habitation, pursuing their customary business; In these scattered
and changing circumstances, we can scarcely conceive,, that
Christians can have been so organized into a body, as to '^consti
tute a Church wilh its proper officers. The first mention, made
of Elders in the Christian Church, even at Jerusalem, I mean as
distinguished from the Apostles, is in Acts xi. 30, about eleven or
twelve years after the Ascension., Until this time, there is not
a hint in the New Testament, |that any other men exercised au
thority in the Chris tian Church, beside inspired men; as such,
and the seven Deacons, although the office of -Elder was constituted
by Christ in the general comniission given to Ministers.
3. In tke act ofckoosing tke Deacons, recorded in tke text, there
is noi the least allusion t? any pre-existing officers of tkat title or
ckaracter. On the contrary, the spirit of the passage appears to forbid this
construction. The murmuring of the Grecian Jews against the
Hebrews is not specified as directed against the Hebrew Deacons,
but against the Hebrews, or the body of, Hebrew believers. If
it was really directed against the Hebrew .Deacons, the record, as
it now stands, cannot be true.
To remove the cause of this murmuring, the Apostles summon
ed the Church together ; and addressed thejn, as in the text. It
is not reason, tkat we skould leave the word of Godj and serve tables.
If the business of serving tables had been already committed to
Deacoris, as the proper and known officers to transact this busi
ness ; could the Apostles suppose the Church would expect them
to undertake it ? Would not the Grecian Jews have complained
of the Hebrew Deacons in form ; and required that others, of a
more satisfactory character. Should be appointed ? The Aposties
would then, I think, have called the faulty Deacons to an account,
and censured them for their misconduct. After this, they would
either have ejected them from office, or added to them others, or
required of them a more faultiess future behaviPur. But they
would not have supposed,- that the Church could expect them to
perform this duty ; contrary to a known institution of Christ.
Again ; thfey direct the Chui'cb to choose seven men of specified
qualifications, whom they might appoint over this business. If the
appointment was now made the first time; this language was
natural ; but, if Christ had already instituted the office, wouP

SER. CLV.] ' DEACONS. 289
scarcely have been used. The Apostles, I believe, no where
speak of any institution of Christ under the style of an appointraent
of their own. On the contrary, they always appeal to his au
thority, where he had expressly exercised it : and it is, I think, to
be believedj that the Evangelists have recorded every such ap
pointment. The Apostles further say, But we will give ourselves to prayer,
and tke Ministry of tke word. This language seems plainly to be
that of persons, who were expected in some measure to desist from
prayer and the mimsfry of the word, in order to perform other
necessary business ; but cannot have been an answer to persons,
soliciting them to appoint an additional number of Deacons in the
Church. On the confrary, it is the proper language of men, whp
considered themselves, and were considered by those arounithem,
as the sole officers of the Church at that time. In consequence of
this fact, their brethren naturally thought, that every office was to
be executed by them, or by others under their direction. The
subject was, I think, left to them indefinitely ; rthat they might re
solve on such measures, as they should choose to have pursued.
In this view of the subject, the observations, made by the Apostles,
seem natural and proper ; hut, according to the scheme of Dr,
Moskeim, are scarcely capable of a satisfactory explanation.
4. If ikis passage does not contain tke original appointment of
Deacons ; tkere is no allusion to it in tke New Testament.
Is this credible ? The appointment, and the office, are of Di
vine authority; and therefore are required to be upheld by the
Church. Yet the Church is no where informed when, or where,
or how, this office was instituted. We are not, I acknowledge,
-wai-ranted to determine in what manner Christ would direct the
records of his mission, and pleasure, to be vvritten. But we are, I
believe, authorized to say, that the case, here proposed, would be
singular, and without any parallel in tbe Scriptures.
The argument of Dr, Mosheim is made up pf these two parts.
First, That tke wordvsurqos, is usedm tke Scriptures as equivalent to
Sicacovos ', and Secondly, tkat all bodies of men must kave their officers.
To the former of these I reply, that, although this use of the term
vsuTsgos should be conceded, as in the passage alleged from St.
Peter, perhaps it ought ; yet it is^ I think, evident, that this use of
the word iri the New Testament is very rare. Iknow of no other
instance in which this interpretation of it can be even plausibljr
supported. It is, therefore, urged with littie success for the pur
pose in view. To the latter, my answer is, that, although all bo
dies of men must have their officers, such bodies must be formed,
arid established, in some numbers, and must have a known and
stable existence, before those officers can be needed ; and that the
Church had barely arrived at this state, when the Deacoiis, men
tioned in the text, wpre ^appointed. i
VoL.IV. 37

290 OFFICERS OF THE CHURCH. [SER. CLV.
I have felt myself obliged to consider this opinion of Dr. Mo
sheim, and others, on account of its connexion with the history of
the subject. If the text contains the original institution of this of
fice ; the history of it is one thing : if not, it becomes quite another:
and, from this supposed diversity, men, considerable for their num
bers and respectability, have been incUned to derive inferences,
very differently affecting the office, and its duties.
Assuming the account, which has been given of this subject, as
just, I proceed to observe, that the whole history of the transaction
is the following.
When the Disciples, in the infancy of the Church, saw some of
their number poor and suffering, others necessarily devoted to the
public service, and both standing in absolute need of support from
the community ; they determined, with one voice, to sell each man
his .possessions, and to throw the whole into a common stock.
From this stock all the members were to derive their sustenance.
A considerable number of the disciples were Grecian, or as they
are moi-e usually styled, Hellenistic Jews. The Widows belong
ing to this part of the fraternity were, or were thought to be, neg
lected in the supplies which were daily administered. These
brethren brought their complaint to the Apostles. The Aposties
seem, plainly, to have considered it as well-founded : for they direct
ed the remedy, mentioned in the text-, viz, that the Church should
choose seven men, of unquestionable quaUfications, to superintend
this business. They, accordingly, chose the persons, whose names
are here recited ; and, to satisfy the complaining brethren, selected
most of them frPm among the Foreign Jews. The men chosen,
were approved by the Apostles, and regularly ordained to their
office. Immediately after this event, St. Luke^ observes, the word
of God increased ; and the number of disciplesinJerusalemmultiplied
greatly. God, therefore, approved the measure, and annexed to if
his blessing.
From this history, cleared, as I hope, of embarrassments, and
connected witb other passages of Scripture relating to the subject,
I propose to examine, ,
I. Tke Manner in whith Deacons zuere introduced into office.
II. The Ckaracter wkick tkey are to sustain ; and,
III. Tke purposes for wkick they are appointed,
1. 1 skall inquire into tke Manner in wkick Deacons were introduced
into office.
Concerning this I observe,
1 . Tkat tkey were chosen to it by a vote of the Church.
Wherefore brethren, said the Apostles, look ye out amorig you
seven men of good report, full of tke Holy Gkost, and of wisdom,
wkom we may appoint over tkis business. And the saying pleased
the wkole multitude, says tl^e historian, and tkey ckose Stephen,a man
full offaitk, and of the Hply Ghost, and Philip, and Prochorus, and

SER. CLV.] DEACONS. » 291
Nicanor, and Tifnon, and Parmenas, and Nicolas, a proselyte of
Aniiock; whom they set before the Apostles.
This election was directed by the Aposties. It is, therefore, a
pattern for all Churches in the same concern. Every Deacon
ought, therefore, to be chosen by the suffrage of the Church.
2. Deacons are to he ordained by the imposition of hands, and by
prayer. When the brethren had set these men before the Aposdes, St.
Luke inforras us, tkey prayed and laid tkeir kands upon tkem.
This, also, is an authoritative example of the manner in which
Deacons are to be introduced into every Church. It is the exam
ple of inspired men ; and was, therefore, the pleasure of the Spirit
of God. There is no hint in the New Testament, nor even in
Ecclesiastical history, that they were ever introduced in any other
manner. At the same time, there is no precept, revoking, or alter
ing the authority, or influence, of this example. It stands, there
fore, in full force ; and requires, that all persons chosen by the
Church to this pffice, should be consecrated to the duties of it in
the same manner.
It is to be observed further, that, if any such alteration had ex
isted in periods subsequent to the Apostolic age, it would have
been totally destitute of any authority to us. This mode of conse
cration has in fact been disused in New-England, to a considerable
extent. For this, however, there seems to have been no reason,
of any value. So far as I have been able to gain information con
cerning the subject, the disuse was originated at first, and hasbeen
gradually extended, by mere inattention : nor is it capable, so far
as I know, of any defence.
II. Tke Ckaracter wkich Deacons ougkt to sustain, as exkibited
in tke Scriptures, particularly in the text, and in the third Ckapter
of tke first Epistle to Timotky, is made up of the following par
ticulars. I. They skould be grave. ,
Likewise, says St. Paul to Timothy, must the Deacons be grave :
rfepss, men of dignified gravity.
2. Tkey must he sincere. — Not double-tongued.
3. Temperate. — Not given to much wine.
4. Free from avarice. — Not greedy of filthy lucre.
5. Acquainted witk tke doctrines ofthe Gospel.-. — Holding the mys
tery of tke faith, that is, the Gospel.
6. Honestly aitachedto tke doctrines of the Gospel, — Holding the
mystery of the faith in, or with, apure conscience,
7. Of a fair Christian reputation. — Brethren, look ye out among
you seven men of konest report : (jmitmishsviss, zoell reported of, or
having an unblemished character: bei-hg found blameless ; «veyxXiiToi
ov«j, being unaccused, or irreproachable.
8. Tkey ougkt to be proved antecedently to their introduction into
office, — And let these also first be proved.

292 OFFICERS OF THE CHURCH. [SER. CLV,
An ancient, perhaps the original, mode of proof was this. The
name of the candidate was published in a Christian assembly ; that,
if those who belonged to it had any thing to object to his charac
ter, they might have an opportunity of declaring it to the Church.
But as no mode is prescribed by the Aposde ; and as the end of
the frial is a thorough knowledge of the candidate's character ;
whatever will accomplish tbis end in a satisfactory manner is un
doubtedly sufficient. The accomphshment of the end is, however,
always to be insisted on. '
&. Tkey arje required to he kusbands of one wife.
In in age, when Polygamy was so common, this direction was
important. 10> They ought to he such as rule well their own families. — Ruling
tkeir ckildren, and their own houses, well.
m. The purposes, for whick tkis office was established, are the
following. 1. They were, I apprehend, intended, in various respects, to be as-
sistanisto Ministers.
I have given this as an opinion i and am well aware, that it has
been, and probably, will hereafter be, disputed. Myreasons for it,
are the following.
First. I derive it from tke directions given by St. Paul coricerning
the ckaracter of tke officer.
It must have struck every person, who has read atteiitively the
character of Deacons, insisted on hy St. Paid, that it sfrongly re
sembles that of a Bishop, or Minister, presented to us in the same
chapter, and also in the first of the Epistle to Titus, so as in most
particulars to be the same. All that which is required in the char
acter of a Deacon, is, together with some important additions, also
required in that of a Bishop. So far as the character in both
cases is the same, it is fairly presumed to be necessary to the same
ends. ,_
Particularly, I see no reason, why Deacons should be required
to be such, as kold tke mystery of tke faitk, a direction, given
concerning Bishops, Tit. i. 9, unless this qualification was to be
employed in some manner, and degree, for the same ends. In a
Bishop this qualification is required, that ke may he able, by sound
doctrine, both to exhort, and to convince gainsayers. There is un
doubtedly no warrant given to Deacons in the Scriptures to preath.
But there are a multitude of rehgious instructions, of very great
importance, which are to be given to many persons, and on many
occasions, and which still are remote from preaching. Of these
the most formal is that class of instructions, which'are appropriate
ly styled catechetical. Another class is made up of the teachmg,
immediately given in private religious assembUes. Another still
may be sufficiently described by the word occasional. In all these
it would seem, that Deacons might with great propriety act : arid,
unless they were to act in these, or some other similar modes, it

SEB. CLV.] DEACONS. 293
seems difficult to explain why they should be required to possess
skill and soundness in the Gospel ; or how the Church should
know, that they sustained this character.
iSecondly. I argue the same thing from the nature of their office,
"Men of such a character, as Deacons, are required to possess,
and acting continually as Ecclesiastical officers, cannot fail of ob
taining, a considerable influence in the Church. Inflvience is one
of the principal means of doing good in the present world. This
influence can be exerted in no manner, which is more natural or
of better efficacy, than that which has been mentioned.
Tlurdly. I argue the same thing from Ecclesiastical history.
Ancient Ecclesiastical writers style Deacons ministers of the
Mysteries of Christ, of the Episcopate, and ofthe Ckurck, They
attended the Presbyters in the sacramental service, received the
offerings of the people, and presented them to the Presbyter ; and
in some Churches read the Gospel both before, and after, the
Communion service ; and in some cases administered Baptism. In
all these, and in a variety of otber services^ which they perform
ed, they evidently sustained the character of assistants to the M,in-
ister. It is immaterial to the present purpose; whether these were
the most proper services for Deacons to perform ; the general
character of assistants being the only thirig, at which I here aim.
This being admitted, the nature of the case may sufficiently ex
plain the kind of assistance, from time to time, to be furnished.
It may not, however, be improperly observed, that there are many
occasions, some in pubhc, and more in private, religious assem
bUes; on which Deacons may profitably, as well as becomingly,
act as assistants to the Minister, by praying with those who are
assembled ; esppcially when he is absent or infirm. They may
greatly aid him, also, by learning, and communicating to him, as
they did in ancient times, the state of his congregation ; particu
larly, their errors, dangers, wants, and disfresses.
2. Deacons, in tke abserice of tke Minister, and of Ruling Elders,
wkere suck Officers exist, are hy tkeir office, moderators of tke
Church, 3, It is tkeir proper business io distribute tke Sacramental elements
to tke communicants, ,
This they have done in all ages of the Church. Anciently,
they not only distributed the elements to the communicants pre
sent, but carried them, also, to those who were absent.
4. Tke great duty of tkis office is tke distribution of tke alms of
the Ckurck to iis sidering members.
The Scriptures abound in directions to Christians to provide lib
erally for tke relief of tkeir f ellow-Christians ; although most of
these directions have been unfortunately misunderstood to enjoin
only the distribution of common ckarity. This mistake, one would
suppose, would be easily rectified by a single passage. As we
have opportunity, says St. Paul, lei us do good unto all men, espe-

294 OFFICERS OT THE CHURCH. [SER. CLV.
cially unto tkem ziiko are bf the household of faitk. Gal. vi. 10.
To the same purpose we have a more particular direction, given
in 1 Cor. xvi. 1, ^, Now concerning the collection for the saints, as
I kave given order to the' Churches' of Galatia, even so do ye. Upon
the first day ofthe week lei every one ofyoulay by him in store, as
God katk prospered Mm. '
Of this injunction, I remark, ¦ ,
First. Tkat it appears to kave been a gmeroi direction; so far at
least, as tke contribution for ike poor saints at Jerysalem was concern
ed. The Apostle, with respect to this contribution, bad before
given the same order to the churches of Galatia : and the churches
of Macedonia, and Achaia, had embarked in' the same .design'; as
we are informed, Romans xv. 26. T^^ same thirig seems to have
been finally adopted, as a matter of system, by the Apostles Peter,
James, and John, in conjunction with St, Paul, when he was at
Jerusalem, the second time after his conversion. They wo^ld, said
St. Paul, tkat we should remember ihe poor : ihe same, which I was
always forward to do.
But, if we h^d no other directions concerning this subject in the
sacred volume, the history, contained in the text, would be amply
sufficient. 7%e very purpose, for whick ihe office was instituted in
tke Ckristian, Ckuurck.^ was the distribution of its alms : an employ
ment highly honourable and evangelical. That this employnient
was to be universal in the Church, and that its poor members were
always to receive the benefit of it, is clearly taught, in the Sth chap
ter of the first Epistle to Timotky, by the directions, . given con
cerning the reception of widows into the number of the poor, support
ed hy the Church.
This duty of Deacons is also enjoined, in Rom. xii. 8, He tkat
giveth ; ii,STaSi5ss, distributeth ; let him do it with simplicity, that is,
with disinterestedness and impartiality ; or perhaps, as in the margin,
liberally, and ke tkat sheweth mercy, that is, relieves the sick, the
afflicted, the widow, and the- fatherless, let him do it witk ckeerful-
ness. The business of distributing, and of showing mercy, was
especially the business of this office. Private bounty was to be
given to the necessitous by the authors of it, at their own pleasure :
but the bounty of the Church was to flow through its Deacons, as
its own proper almoners.
The primitive Christians obeyed the injunctions, requiring this
duty, in a manner becoming their profession. They received their
fellow-Christians, when travelling, into their houses ; and made
them welcome to such accommodations, as their circumstances
permitted. They continually made feasts of charity, to which
every Christian present was of course invited ; raised weekly
contributions, and conyeyed them to their necessitous brethren by
officers, whose especial business it Was tp see, that all were im
partially, and effectually; relieved. With a similar- care, and be-

SER CLV] DEACONS. 295
nevolence, they administered relief to sufferers in every other
situation. This conduct, being a novelty in the world, and no less honoura
ble than beneficial, sfrongly attracted the attention of the Heathen ;
and extorted frora them this high proverbial commendation : " See,
how these Christians love one another." The emperor Julian,
an apostate from Christianity, and therefore a bitter enemy to it,
acknowledges the fact, in terms extremely honourable to the cause,
v?hich he so earnestly laboured to destroy.
"If," said he, "Hellenism," that is, the reUgion of the Heathen,
" does not prosper according to our wish; it is the fault of those
who-profess it. Why do we not look to that, which has been the
principal cause of the augmentation of impiety;" that is, the
Christian Religion ; " humanity to strangers, care in burying the
dead, and that sanctity of life, of which they make such a show ?
It is a shame, that, when the irapious Galileans," that is. Christians,
" reUeve not only their own people, but ours also, our poor should
be neglected by us."
Again he says, '^ It having so happened, as I suppose, that the
poor were neglected by our Priests, the impious Galileans, observ
ing this, have addicted themselves to this kind of humanity ; and
by the show of such good offices have recommended the worst of
things :" that is, the Christian Religion. " For beginning with
their love feasts, and the ministry of tables, as they call it, (for not
only the name, but the thing, is common among them) they have
drawn away the faithful to impiety :" that is, Heathens to Christi
anity. We have here the strongest evidence, that the ancient Chris
tians, down to the days of Julian, maintained the charity of the
Gospel to their poor and suflering brethren, and to strangers also ;
and that this charity was distributed in conformity to the account
in the text : the ministry of tables being mentioned by hira as one
of the principal channels, through which it flowed. It is plain
also, that, in the view of this Eraperor, this charity was a primary
reason, why Christianity prevailed in the world. For he exhibits
his full conviction, that it was impossible to spread Heathenism by
any other means, than a strenuous imitation of this excellent char
acter. The justness of these opinions is, in my -view, unquestion
able. , This duty is no less incumbent on Christians at the present time.
Nor would the advantages, arising from the practice of it, be less
important or conspicuous. In all churches, there ought to exist a
regular system of contribution, designed solely lo provide relief
for their poor and suffering members. In every Church, a charita
ble fund ought to be. begun, and continually supplied by continual
collections. Of this fund, the Deacons ought to be the standing
almoners ; as being by the authority of God designated to this
office.

296 OFFICERS OF THE CHURCtt [SER. CLV,
It may here be objected, and not unnaturally, that tke State kas
hy law made provision for tke relief of all poor persons ; that all
members of Churches contribute to tkis ckarity, m common with
others ; and tkat tkeir suffering members take tkeir skare of the
bounty. My answer to this objection is the foUowing.
First. Tkat the poor, hoik of tke Church and community ai large,
have exactly the same right to the property, supplied by this tax, which
the contributors have to the ¦remainder of iheir own possessions.
The law alone creates every man's ri^ht to what he calls his
estate. "To the great mass of thepyo|}erty, denoted by this word,
he has by nature no right at all. Biit the same law gives exactly
the same right to the poor, of receiving whatever is taxed upon
others for supplying their necessities. The payment of this tax,
therefore, is iri no sense an act of charity ; but the mere payment
of a debt, by which, together with other acts of the Uke nature,
each man holds a right tP his estate.
Secondly. The Charity in question ^^^ immediately instituted and
required by God ; and is independent of all human institutions.
No conformity to any regulation, no obedience to any law, of
man, can go a step towards excusing us from obeying a law of God.
Thirdly. Tke provision in question is not made by human laws.
The intention of furnishing this fund is not to relieve tke absolute
necessities of poor Christians : these being customarily supplied by
the operation of law. The object, here in view, is to provide for
their comfort. Nothing can be more contrary to the spirit of Chris
tianity, than that one part of the members of a Church should abound
in Ike conveniences and luxuries of life, and another be stinted to
its mere necessaries. Every one ought, plainly, to share in bless
ings, superior to these. This provision ought to extend to all those
enjoyments, which are generally denominated (decencies and com
forts. Without the possession of these, in some good degree, life,
so far as its external accommodations are concerned, can hardly be
said to be desirable.
I am well aware'j that the unhappy neglect of this great duty by
many of our own Churches will be urged, and felt, as a defence of
the contrary doctrine. It is hardly riecessary to observe, that no
negligence can justify a further neglect of our duty. Nekemiak
and his companions, when they found it written in tke laWf tkat
tke cMldren ¦ of Israel skould dwell in Bootks, at the feast of the
tabernacles, zeent fortk, and made tkemselves Bootks, every one of
them, although their nation had failed of performing this duty, as
this excellent man declares, /toot the days ofJoskya the son of Nun.
I am also aware, that the Ipve of money, tke root of so much evil
in other cases, is tke root of great evil in this ; and will, even in the
minds of some good men, create not a httle opposition to this duty.
Until such men learn to love this world less, and God and their
fellow-Christians more ; objections,.springing from this source, will
undoubtedly have their influence.

SEB. CLV,] DEACONS. 297
My audience is chiefly composed of those who are young, and
therefore neither devoted to avarice, nor deeply affected by the
too customary negUgence of this duty. Before them, therefore, I
feel a peculiar satisfaction in bringing up to view tbis benevolent,
and divine. Institution. On their mindk, the arguments whicb have
been urged, will, I frust, have their proper weight. To quicken
his just views of this subject, let every one present, remeraber,
that even the Emperor Julidn has said : " I dd not believe any man
is the poorer for what he gives to the necessitous. I; who have
often relieved the poor, have been rewarded by the gods^ many
fold ; although wealth is a thing, on which I was never much in
tent." Above all things, let every one remember, that Christ, al
leging the beneficence of Christians as a ground of their endless
happiness in the world above, closes his ii£nitely momentous ad
dress to them with this remarkable declaration : Inasmuch as ye
have done it to one of the least of these my brethren, ye have done it
unto me.

Vol. IV. 38

SERMON CLVI.
THE EXTRAORDINARY MEANS OF GRACE. — THE ORDINANCES OP
THE CHUECH.  BAPTISM.  ITS REALITY AND INTENTION.

Matthew xxviii. 19.— Go ye, therefore, teach alt nations, baptizing them, in the name
ofthe Father, and of the Son, and of the Holy Ghost.
In seven discourses, preceding this, I have considered the in
stitution of tke Church ; tke Members of wkich it is formid ; tke
Officers appointed in ike Scriptures to superintend its affairs ; ¦ and
tke principal Duties wkich tkey are appointed to perform. The
next subject in a system of Theology is tke' Ordinances, wkick be
long peculiarly to this body of men, and which they are required to
celebrate. Of these, the first in order is Baptism ; as being that, by wkich
tke members of tke Ckurck are, according to Ckrist's appointment,
introduced into tkis Body.
In the Text, Christ directs his Apostles to go forth into the
world, and teach, or make disciples of, all nations, and to baptize
them in, or ««<(?, the name ofihe Father, and of tke Son, and of the
Holy Gkost. This, then, is a duty, which the Apostles were re
quired to perform towards all nations, so far as they made them
disciples of Christ.
The Text, therefore, presents the subject of Baptism to us, as
an ordinance to be administered by the Pastors of the Church to
its several members, in consequence of their discipleship. What
was the duty of the Apostles in this case, is equally the duty of all
succeeding ministers. Of course, it is the duty of every person,
who wishes, and is qualified, to become a meriiber of the Church,
to receive tbe ordinance of Baptism.
In my examination of this subject, I shall, consider,
I. .T%e Reality ;
II. Tke Intention;
III. Tke proper Subjects ; of tkis Ordinance ; and, ,
, IV. Tke Manner, in wkick it skould he administered.
I. I shall make some observations concerning the Reality of Bap
tism. To persons, at all acquainted with Ecclesiastical History, it is
well known, th(ft several classes of men have denied Baptism, in
the proper sense, to be a Divine Institution, Some of these persons
have supported their opinion from Heb. ix. 10; Which stood only
in meats; and drinks, and diverse washings, and cardinal ordirian-

SER. CLVL] BAPTISM, &c, 299
ces, imposed on them until the time of Reformation. The word, here
rendered washings, is in the Greek, Ba-jwrffAois, Baptisms. In this
passage, they have, without any warrant, supposed the Baptism
of the Gospel to be included. The Apostie, in this passage, re
fers only to the Jewish worship, as is evident from the preceding
part of the chapter ; particularly from the frinth verse. That
Evangelical Baptism was in use, as an institution of Christ, when
this Epistle was written, is abundantly manifest from the following
chapter, verses 19, 22, particularly from the two- last of these
verses. Having an High Priest, says the Apostle, over the house
of God, let us draw near witk a true keart, in full assurance of
faith ; Having our hearts sprinkled from an evil conscience, and our
bodies washed with pure water : or, in other -\Vords, being baptized.
The same persoris endeavour to support their opinion, also, from
1 Pet. iii. 21 ; Tke like figure 'whereunto even Baptism doth also
now save us, {not the putting away of the filth of ihe fiesk, but the
answer of a good conscience toward God) by the Resurrection of
Christ. But the Pbjectors are not less unhappy in their construc
tion of this passage, than of that, mentioned above. The true, as
well as obvious, meaning in this passage is the following : " Baptism,
the Antitype ofthe water of the -deluge, doth now save us by, the
Resurrection of Christ ; not indeed the cleansing of the filth of the
flesh, but that which is signified by it ; the answer of a good con
science towards God." This passage is a direct recognition of the
existence of Baptism, as an Institution in the Christian Church :
and, therefore, instead of being a support, is a refutation, of the
scheme in question.
Persons, who deny the doctrine of the Trinity, or the satisfac
tion of Christ, are, in a sense, constrained to deny Baptism also,
in order to preserve consistency in their opinions. The command
to baptize in, or into, the name qf the Father, and of tke Son, and
of tke Holy Ghost, is a plain, unanswerable exhibition of the Doc
trine of the Trinity. The cleansing with water, also, is too une
quivocal a symbol of our spiritual purification by the Blood of
'Christ, to suffer any rational denial, or doubt. It seems, therefore,
scarcely possible for those, who deny either the Trinity, or the
Atonement, to admit the Institution of Baptism, without a plain
contradiction in their principles.
Others, still, have removed both Baptism and the Lord's Sup
per, by the aid of Spiritual, or mystical, construction.. These per
sons appear to build their scheme, especially, on the answer of
John the Baptist to the Pharisees and Sadducees, who came to his
Bapf:ism. / indeed baptize you with water unto, repentance : hut He,
that cometh after me, is mightier than J ; zuhose shoes I am not -wor
thy to bear. He will baptize you witk the Holy Gkost, and witk fire.
From this passage, chiefly, the doctrine has been drawn, that Bap
tism with water was not intended to be, nor actually made, by
Christ, an institution ofthe Gospel. It is hardly necessary to re-

300 BAPTISM. [SEB. CLVI.
mark; that this interpretation of the Baptist's words is wholly er
roneous ; and that they have no connexion with tfie doctrine, to
which they are here appUed.,
The proof, on which this Institution rests as a perpetual ordi
nance of Christ in his Church, is so entire, and so obvious, that
every doubt concerning it is more properly an object of surprise,
than of serious opposition. In the text, Christ commant^ his
Aposdes, and all his succeeding ministers, to baptize those, whom
they should make disciples. In obedience to tlus command, the
Apostles accordingly baptized all those, who were made disciples
hy. tkem. Those, who followed them in the ministry, followed
them, also, in this practice. In this manner, the Institution has
been continued in the Church, with the exception of a few dis
sentients, to the present time. Except a man be horn of water, and
of tke Spirit, ke cannot enter into tke Kingdom of God, To be bom
of water is to be baptized. To be bom o/" tke Spirit is to be regen
erated. Tke Kingdom of God is a phrase, used in the Gospel, in
a twofold sense ; and deriotes kis visible, and kis invisible, king
dom ; or tke collection of apparent, and ike collection of real saints.
The indispensable condition of entering the former, or visible,
kingdom, is heremadeby our .Saviour Baptism. The indlspensa?,
ble qualification for admission into the invisible Kingdom is Re
generation: the great act of the Spirit of God,, which constitutes
men real Saints. Baptism, therefore, is here made by Christ a
condition, absolutely necessary to our authorized entrance into his
visible Church.
II. / shall now inquire into the Intention of tkis Ordinance.
Washing with water is the most natural, and universal, mode of
cleansing from external impurities ; and is, therefore, the most ob
vious, and proper, symbol of internal, or spiritual, purification.
Baptism denotes, generally, this purification ; and, particularly, is
intended to present to us tke cleansing of ihe soul hy the blood of
Christ ; and, still more particularly, by the affusion of the Divine
Spirit. To this interpretation of it, we are directed by the Prophr _
ei Isaiak, in the forty-fourth chapter Pf his prophecy. Iwillpour
water upon Mm that is thirsty, and foods upon tke dry ground :, I
will pour my Spirit upon iky seed, and my hlessing upon tky off
spring. The same explanation is given of it, also, by God, in the
Prophet Ezekiel^ chapter xxxvi. 25 — 27, Tken willl spri'nkle clean
water upon you,' q,nd ye skall be dean. And I will put my Spirit
witkinyou, and cause you to walk in my Statutes. As both these
passages refer to the EvangeUcal dispensation; there can be no
reasonable doubt, that the application, here made of them, is just ;
or that Baptism especially signifies the affusion of the Spirit of God
upon the soul.
It is, however, to be very carefully remarked here, that, although
Baptism is a symbol of this affusion, and ofthe Regeneration, which
is its consequence, yet Baptism neitker ensures, nor proves, Regen-

SEB. CLVL] ITS REALITY AND INTENTION. 301
eration. The Church of Rome has long taught, that regeneration
is inseparably connected with this ordinance ; and that the ordi
nance is absolutely necessary, at least in all ordinary circumstances,
to the existence of Regeneration. From that Church this scheme
has spread, with some variations, through several Protestant
Churches. I know not, that it is in my power to express, in pre
cise language, the different views, entertained in the Christian
World concerning this subject.
Often, if I mistake not, these views are given to us in phraseol
ogy, which is indefinite, and sometimps, perhaps, designedly mys
terious. A distinction, unknown to the Scriptures, is sometimes
made between Regeneration and Renovation. Baptism is some
times said to be the cause, or the inseparable attendant, of Regen
eration, and not of Renovation. What the word Regeneration,
thus used, intends, I confess myself unable to determine, So far
as I have been able to find, ike Regeneration of tke Scriptures is
but one tking ; and denotes, invariably, that change of ckaracter,
or tke cause of that change, by which sinners hecome holy. Christ
has taught us, that to be born again is to be born of the Spirit of
God. Except a man be born again, ke cannot see tke kingdom of
God. Except a man be hom of water, and of tke Spirit, ke cannot
enter into tke Kingdom of God. These two declarations, evei'y
person wUl see, are exactly parallel. To he horn again, in the first
of them, is precisely the same thing, as to he born of water, and of
tke Spirit, in the last. '^ To be hom of water as here intended, is, in my
view, to be baptized ; and is as absolutely necessary to our lawful
admission into the visible kingdom of God : as to be horn of the
Spirit, is. to our admission, into his invisible Kingdom. That to be
born of water, and of the Spirit, is the same thing with being born
again, must be admitted by every one, who is willing that our
Saviour should speak good sense, since he obviously mentions, in
this whole discourse, but one Birth ; which he introduces to Nico-
demus under the phraseology of being born again. What connex
ion water, here in my view standing for Baptism, has wilh this
subject, I shall further explain hereafter.
With these things premised, I shall now proceed to consider
the Question, Wketker Baptism ensures, or proves. Regeneration ?
The arguments, in favour of the affirmative answer tp this ques
tion, are principally, if not wholly, derived from the following
passages of Scripture.
First. Markxv'i. \&, He tkai believ etk, and is baptized, skall he
saved; butke that believeth noi shall be damned.
Of this passage it is only necessary to observe, tha t tbe conclud
ing clause refutes the supposition, which the introductory one is
employed to support. Here Christ declares, that he who believ
eth not, whether baptized or not, shall be damned. This coukl
not be true, if Baptism and Regeneration were thus connected.

302 BAPTISM. - [SER. CLVI,
Secondly. The same doctrine is argued from the passage quoted
above. Except a man b€horn of water, and ofthe Spirit, ke cannot
enter into the kingdom of God.
The account, given of the subject in this text, is exactly the
same with that, contained in the preceding passage. To be bap
tized is to be born of water. To be a believer is to be born of the
Spirit. He who believeth, whether baptized or not, shaU be
saved : he that is born of the Spirit, whether born of water or not,
shall enter into the invisible kingdom of God. In exact accord-
arice with this construction of the passage, our Saviour, in eyery
other part of his discourse with Nicodemus, insists only on being
born ofthe Spirit, as the great quaUfication for acceptance with
God. It is, however, to be observed bere, that he, who understand
ing the nature and authority of this Institution, refuses to be bap
tized, will never enter either -the visible, or invisible, kingdom of
God. As be refuses to become a member of the visible, he will
certainly be shut out of the invisible, kingdom. Considered with
reference to a case of this nature, the passage may be justly con
strued in the literal-manner. For he who persists in this act of
rebelUon against the authority of Christ, will never belong to his
kingdom. Thirdly. This doctrine is also argued from Titus iii. 5, Accord
ing to his mercy. He saved us by ike wasking of regeneration, and
tke renewing of the Holy Ghost.
Whether the words, translated the wasking of regeneration, de
note Baptism, or not, according to the opinions of different Com
mentators, is, in my view, immaterial to the present question. If
Baptism is denoted by these words; it is called the washing of re
generation, because it is symbolical of that change in the. heart;
and because Christ has established it, as such a symbol, in his
visible Church. Beyond this, nothing can be pleaded from this
passage in favour of the doctrine.
There is yet another text, lo wit, Eph. v. 26,' of an import, si
milar to that last qu6ted,_ which may be urged with somewhat less
plausibility, as favouring the same scheme. It is this : As Christ
also loved tke Ckurck; and gave Mmself for it, tkat He might sanc
tify, and cleanse it. With the waskirig of water by tke word. To
this the same answer is obviously to be given with that, which has
been already given to the passage last quoted.
These are the only texts, within my knowledge, which can be
seriously alleged in favour of this doctrine. I shair now, there
fore, proceed to show, that the doctrine is erroneous by the fol
lowing considerations, f
1. It contradicts the general tenour of tke Scriptures, relative to
tkis subject.
In the first place, Adults are in ike Scriptures required to believe,
antecedently to iheir Baptism,

SEB. CLVL] ITS REALITY AND INTENTION. 303
In the text, die Aposties are dfrected to make disciples of all
nations, and tiien to baptize them. That they understood their
commission in this manner, is unanswerably evident from their own
declarations. Repent, tkerefore, said St, Peter to the Jews, and
he baptized, every one of you, in tke name of ihe Lord Jesus, When
the Eunuch said to Philip, see, here is water ; zehai doih kinder me
to be baptized!' Philip repUed, If thou believest with all thine keart
tkou mayest, Lydia yvas baptized after tke Lord had opened ker
keart. The Jailer was baptized in consequence of his Faith, So
was Paul. So were Cornelius and his kpusehold. From these
facts and declarations, itis evident beyond controversy, that Adults
were baptized hy tke Apostles, after tkey had become, or were suppo
sed to have hecome, disciples of Ckrist : or, in otiier words, after
they were either really, or apparendy Regenerated.
Secondly. Tke Scriptures teach us, that the Gospel, or the Truth
of God, is tke great instrument of Regeneration.
The Truth shall make you free, saith our Saviour. John viii. 32.
Sanctify them through thy truth: thy wordis Truth. John xvii. 17.
Of kis own will begat He us with the Word of Truth : says Si. James.
James i. 1 8. Being horn again, says St. Peter, not of corruptible
seed, hut of incorruptible, by tke word of God. 1 Pet. i. 23. The
Gospel, says St. Paul, is the power of God unto salvation, to every
one that-believetk. Rom. i. 16. Again; It pleased God by the fool-
iskness of preacMng to save tkem tkai believe. 1 Cor. 'i. 21. Again ;
In Ckrist Jesus kave I begotten you tkrougk tke Gospel. 1 Cor.
iv. IS.
Thirdly. Tke Scriptures expressly declare, tkat Baptism is not tke
great instrument of regeneration.
This is dfrectly declared by Sf. Peter, in a passage, already
quoted for another purpose, in this discourse, from the third chap
ter of his first Epistle, verse 21, The like figure whereunto, even
Baptism, doih now save us ; ¦hot tke putting away of the filth of tke
fiesk, hut tke answer of a good conscience toward God. In this pas
sage, St. Peter teaches, that the putting away,pf the filth of the
flesh is not, and that the answer of a good conscience is, the means
of our salvation. In other words. Baptism is not, but the virtuous
character, which is the effect of regeneration, is, the means of
eternal hfe to mankind. This character, I have already shown, is
SQ far from being the consequence of Baptism, that every adult
candidate for this ordinance is required to possess it, before he can
be lawfully baptized according to the Scriptures.
In perfect accordance with fhis declaration of St. Peter, St,
Paul declared. Circumcision is notMng, and uncireumcision is no
thing ; but keeping the Commandments of God. To Jews, of whom
there was a considerable number in the Corinthian Church, Cir
cumcision was a seal of the righteousness of Faith ; just in the
game manner, as Baptism now is, to Christians. It had, also, all
the influence towards Regeneration, which Baptism now pos-

304 BAPTISM. [SER, CLVL
sesses. But, had it ensured, or proved, regeneration with re
spect to the Jews, who were in the Church at Corinth, the Apostle
would not, when writing to them, have declared it to be nothing.
For in this case, it would, to them, have been the means of that
holiness, in the exercise of whicb they would have kept the com
mandments of God. What is true of circumcision, in this respect,
is, 1 apprehend, precisely true of Baptism also>
But this point is placed beyond all reasonable debate by the
following declarations of St. Paul. 1 Cor. i. 14, 17; / tkank
God, tkat I baptized none of you, but Crispins and Gaius. For Ckrist
sent me not to baptize, hut io preack tke Gospel. Nothing is more cer
tain; than tbat, if Baptism ensures, or proves, regeneration, Paul,
who so ardently desired the salvation of mankind, and wished to
become,asextensively as possible, the instrument of their salvation,
could not thank God, that he baptized none of the Corintkians, but
Gaius, Crispus, and the household of Stephanus, To him it would,
comparatively, have been a matter of indifference, whether they
accused him of baptizing in bis own name, or not. Of, what
consequence could the clamour, tbe disputes, or the divisions, be,
which might arise about this subject, compared with the salvation
on the one hand, and on the other, with the perdition, of the Co
rinthians ? Instead of thanking God in this manner, he would have
baptized every Corinthian, who would have permitted him; and,
Uke a Romish missionary, have compelled crowds and hosts to the
streams and rivers in the neighbourhood, that they might receive
this ordinance at his hands. With still less propriety could he
say, if Baptism were the means of regeneration, especially if it
ensured, or proved it, that Ckrist sent Mm not to baptize, but to
preach ihe Gospel. Christ, as He himself hath told us, sent Paul
to the Gentiles and to the Corintkians, as well as other Gentiles,
to turn tkem from darkness to ligkt, and from the power of Satan
unto God. Acts xxvi. 17, 18. In other words, Christ sent Paul to
the Gentiles, to accomplish their regeneration. But, if Baptism be
the means of regeneration, or be accompanied by it,' then Christ
actually sent him to baptize ; in direct contradiction to the pas
sage, just now quoted. From both these passages it is clearly
evident, that Baptism neither ensures, nor proves, Regeneration.
2. Tkis doctrine is contradicted by experience.
Such persons, as have been baptized in modes, and by minis
ters, altogether unexceptionable in the view of such, as hold this
scheme, have by their fruits, the great Scriptural touchstone,
proved themselves to be unregenerated. Sim,on Magus, Hyme-
ncBus, PMletus, Phygellus, and Hermogenes, were all, probably,
baptized by inspired Ministers. By Ministers, possessing authori
ty equally unexceptionable, were baptized those gross transgress
ors in the seven Churckes of Asia, so severely reproved by Christ
in the second and third chapters of the Apocalypse. It will not
be pretended, that these men were regenerated.

SER. CLVL] ITS REALITY AND INTENTION. 3O5
Equally conclusive to tbe sarae point is the experience of every
succeeding age in the Christian Church. Nothing is more certain,
than that a multitude of those, who have been baptized by such,
as the abettors of this scherae will acknowledge tp be authorized
ministers, have, in every christian age and country, been guilty of
such continual and gross sins, as have proved beyond a doubt,
that, instead pf being regenerated, they were in tke gall of bitter
ness, and ike bond of iniquity. Great numbers of such are found
in every class of nominal. Christians under heaven. Nothing can
more perfectly>.demonstrate, that Baptism is not accompanied by
Regeneration. »V *
It will probably be here replied, that regeneration may be act
ually conveyed to the souls of the baptized, and yet its influence
be lost by their future apostacy- or what is often called falUng
from grace ; either because tkey are not confirmed ; or for some
other reason.
To this I answer, in the first place, tkat no suck apostacy is
known in tke Scriptures. This position, if I mistake not, has been
proved in a former discourse concerning the perseverance of such,
as are regenerated. He that keareik my word, said our Saviour to
the Jews, John v. 24, and believeth on kim tkat sent me, katk ever
lasting life, and skall not come into condemnation ; but is {has) passr
ed from deatk unto life.
Secondly. Tke Scriptures no wkere teach the doctrine, or duty, of
¦ Confirmation, as necessary to the. continuance of rnankind in koli-
ness : nor as an ordinance of tke Ckristian Ckurck in any sense.
Thirdly. Multitudes of baptized persons give tke most unquestion
able evidence from tkeir Baptism, or, if Infants, from tkeir first
possession of moral agency, tkat they are sinners only.
Fourthly. Immediately after their Confirmation, tkey continue to
exkibit tke same sinful character ; and exkibit it through life.
Thus, in every point of view, the doctrine, that Baptism is re
generation, that it ensures, or proves, that it is attended or follow
ed by it, either regularly or commonly, is erroneous, unfounded,
and unscriptural. So far is this from being the doctrine of the
Scriptures, that, according to them, adults can never offer them
selves for Baptism, unless already regenerated. The answer of a
good conscience, spoken of by St. Peter, cannot be given by him,
who is not regenerated.
In the ancient periods of the Church, as we are informed by
TertuUian, the Minister asked the candidate for Baptism, " Dost
thou renounce Satan? Dost tkou believe in Christ?" The Candi
date answered, " I renounce, I .believe." This TertuUian calls
" sponsionem salutis ;'' " An engagement of salvation ;" and says,
that " the soul is consecrated, not by waskihg, but hy answering."
To this practice, St. Peter is supposed to refer in the text, repeat
edly quoted on this subject. But it is evident, that no person,
who is unregenerated, can declare with truth, that ke renounces
Vol. IV. 39

306 BAPTISM. [SER. CLVI.
Satan, and believes in Christ. Thus njpt such person can give this
answer of a good conscience: or lawfully receive the ordinance
of Baptism. '•*
The case of Infants will be more particularly considered here
after; It will be sufficient to observe at the present time, that, al
though God has required believing parents to dedicate their chil
dren to him in Baptism, he has no where promised, that they shall
be regenerated either in, or by, the administration of this ordi
nance. Accordingly, a great multitude pf the circumcised chil
dren of the Israelites, and of the baptized- children of Christians,
in every age and church, have plainly lived, and died, unregener
ated. It may here be added, that very high evidence isjiecessary
to convince a sober man, tbat God has, in this manner, placed the
salvation of mankind in the hands, and under the control, of their
fellow-men. To me it appears evident, that the Clergy of the
Romish Ckurck taught this doctrine, supremely, if net solely, to
extend their own domination, and to place mankind at their feet.
He, whose agency becomes indispensable to the salvation of
others, he, who can confer salvaticwi! on others, will, so far as this
power is, admitted, bring them universally under subjection to his
pleasure. No man in his senses will question the decisions of him,
who can give, or refuse, salvation. Is it credible;, that such stu
pendous power should be placed in human hands ? -
But, although Baptism neither ensures, nor proves the regener
ation of the person who receives this ordinance, it is still an Insti
tution of high importance to the Christian Church ; and tkat in a
great variety of respects. Particularly,'
1. It is a solemn visible exhibition of these two great Scriptural
doctrines: The expiation op sin, and the cleansing op the
SOUL BT the blood OP Christ; and its renovation by the
Spirit of God.
When these doctrines have been learned, and understood, by the
reading, or preaching, of the Gospel, so that the mind has become
well acquainted with their nature and importance ; it is prepared to
discern the real import of this ordinance. In this situation, the
ordinance of Baptism becomes, in a high degree, subsidiary to the
preaching of the Gospel. It now teaches the same inestimable
truths which were before taught by the preacher ; and teaches
them with a force, peculiar and pre-eminent.
It is a truth, known to all men, that the objects of our senses
make an impression on our minds, far more sfriking, influential,
and enduring, than those of the understanding. When these ob
jects are made symboUcal, and are thus employed to declare Evan
gelical truths ; especially when the symbols are near and obvious,
and therefore disclose the truths in a clear and indubitable man
ner ; the truths, actually disclosed, are invested witii all the force
of sensible impressions. When an adult is the subject of Baptism ;

SEE. CLVL] ITS REALITY AND INTENTION. 3O7
the great fruths which I have specified, are brought home to his
heart with supreme efficacy ; and he is enabled, at least in ordi
nary circumstances, to feel the glory and excellence of forgiving,
redeenling, and sanctifying love, in a degree, and with a benefit,
which no viprds can accoraplish. What is true of an adult, in
these circumstances, is true, probably in a still more affecting and
profitable manner, of parents, dedicating their children to God in
this solemn ordinance. Perhaps there is not in the world a sight
more interestirig, than that of an infent, offered up by believing
parents to God in Baptism. The helpless circumstances of the
child; the peculiar tenderness of ;the relation, existing between it
and the parents ; the strong expression of their faith in God, in
giving up their beloved' offspring to him, devoting it to his service,
and engaging to frain it up for his glory ; the exhibition of their
reliance on the blood of Christ, and the agency of the Spirit of
Truth, to cleanse it from its original pollution ; the affecting mani-
festatioh of divine mercy and-goodness in permitting us thus to of
fer up our childrefti to God; united with the solemnities of the day,
the place, and the occasion; form a combination of fact^, and doc
trines, and duties, scarcely paralleled in the present world. On
the minds of the parents, particulai-ly, the impressions made can
not fail, unless through veryigross stupidity, or gross wickedness,
of powerfully persuading them to the duties, involved in this dedi
cation. Of thP'same nature are the impressions, which will very
naturally be made on those who are present at the adminisfration.
Persons, heretofore dedicated to God in Baptism, will naturally
feel anew their own baptismal obhgations : while those, who have
dedicated them, will realize, also, the privileges, to which they
and, thefr offspring have been admitted; the engagements which
they have made; and the duties, which in a peculiar manner they
are required to perform.
In all these points of view, the ordinance of Baptism is of high
importance to the Christian Church ; and fitted to impress the
great truths of the Gospel upon the mind in the happiest manner.
ft is here to be remembered, that, as reUgious education is consti
tuted in the Christian Church a primary mean of salvation, so the
ordinance of Baptism is invested with a pecidiar importance, from
the intimate, and acknowledged, connexion between the act of
devoting a child to God in this manner, and the duty of educating
him for the service of his Maker, and the attainment of eternal life.
No two religious emplo3rments are, in this country at least, and
probably in most others throughout Christendom, more universally
understood to be inseparably connected, than the act of giving up
a cluld to God, and the duty of educating him for his service. The
most solemn sense of the obligations which we are under to train
up our children for God, is probably derived firom th« administra
tion of this ordinance.

308 , BAPTISM. ' , [SER. CLVL
2. Whe^)} children die in infancy, and are scripturally dedicaiejd to
God in Baptism; there is much, and very consoling, reason, furnish
ed, to believe, that they are accepted beyond the grave.
We are taught in the Scriptures, that praise is perfected out of
ihe mouths of babes and sueklings. It is, perhaps, improper to
say, that praise is perfected on this side of Heaven. When little
children were brought to our Saviour ; He said, ^ffer tke little ckil
dren to come unto me, and forbid them not, for of such is the King
dom of Heaven, This seems to be a plain declaration, that chil
dren are admitted to this kingdom, and. constitute not a small part
of the pprsons, of whom it is composed. The promise, said St, Peter
to the Jeziis, is to you, and to your ckildren, ; If this proinise is ex
tended, in any sense, to thpse who,die in infancy, and conveys to
them any blessings ; they must be found beyond the grave.
There is, I think, reason to hope well concerning other children,
dying in infancy. But there is certainly peculiar reason for Chris
tian Parents to entertain strong consol-ation with respect to their
offspring; whom God has not only permitted, but required them
to' offer up to him in this ordinance, pointing so extensively, and so
significantly, to their purification. i
3. Those, wko are baptized in infancy, are j>laced under ih.e
guardiansMp, and discipline, of the Christian Church,
The manner, in which this discipline is to be. conducted, will be
the subject of a future discussion. It -will be sufficient to observe
at the present time, thatchildren, to whom this .ordinance has been
dispensed, are by these means doubly assured of the certain, and
inestimable benefits of religious education ; and are entitled, in a
pecuUar manner, to the counsel, the reproof, the cpnversation, the
example, and the prayers, of Christians,
The importance of these blessings, every Christian will under
stand. Nor can those, wbo beheve the declaration, that ke, who
walketh with wise men, skall be wise, fail to acknowledge them as
blessingS(of inestimable value. . - ,
4. Baptism is, also, tke public Sign, by wkich tke disciples of
Ckrist are known to each other, and to the world.
All societies need indispensably some mark of distinction ; some
mode, in which the respective' members shall be knoWn to each
other ; so that each individual shall feel, that he himself is requfred,
and that he is invested with a plain right to require others, to per
form the several duties, incumbent on him, and them, as irierabers
ofthe Fraternity. This Sign ought always to be pubhcly known ;
definite ; unequivocal ; solemn ; significant; safe from being coun
terfeited ; always the same ; acknowledged by all the members of
the body ; and, therefore, established by authority, which cannOt
be disputed. The power of such a sign to unite the members of
such a body in affection to each other, in a commpn interest, and
in corresponding pursuits, is incalculably great. A mere Name

SER. CLVI.] ... ITS REALITY AND INTENTION. 309
often forms a party in politics, and in religion ; and engages those,
who often have very imperfect conceptions, if they conceive at all,
of the party purposes, for which they are embarked, in a harmony
with each other, and in a course of zeal and violence against their
fellow-men, wonderful both in degree and continuance, and pro
ductive of effects, usually great, and often dreadful. Here the
Sign is die Seal of God ; set by his own authority upon those who
in this world are visibly his children. It has all the properties,
mentioned above : and is possessed of more .efficacy, than can be
easily comprehended, and incomparably more than is usually mis
trusted, to keep Christians united, alive, and active, in the great
duties oi religion, and in the great interests of the Church of God.
5. Baptism, as a symbol, holds out in a very forcible manner to
those, who have been instructed inthe Christian religion, a great part
of those doctrines, and duties, whick are purely Ckristian ; or iokick
belong to Christians, as such.
Of this number, particularly, are the doctrines of Regeneration ;
Justification by the righteousness of Christ ; Adoption ; Sanctifica
tion ; the Gratitude, Complacency, andObedience to God; the Faith
in Ckrist ; tke Hope of salvation hy him; and that love to the breth
ren, by which all are known to be kis disciples ; which together form
so great a part of Christian doctrines, and the Christian character.
The doctrine of Adoption, particularly, is presented to us in this
ordinance with peculiar clearness, and force. Concerning this sub
ject, however, 1 have had occasion, heretofore, to make all the
observations which I thought necessary.
With all these doctrines is intimately connected that of tke De
pravity of our nature, A serious observer is, perhaps, hardly ev
er a witness ofthe administration of this ordinance, without strongly
realizing the existence of that moral pollution, which is symboU-
cally washed away by Baptism. The Baptism pf infants, particu
larly, exhibits this subject in the strongest light. Here we see, that
our race, in the view of their Creator, indispensably need, the
cleansing which is accomplished by the blood of Christ; and the
renewing power of the Holy Ghost, antecedently to their possible
commission of sin by voluntary acts. Their original corruption is,
therefore, taught by this ordinance in language, which cannot be
misconstrued ; and is impressed upon us with singular force by its
solemn and significant symbols.
Many other doctrines, duties, and blessings, are evidently, and
impressively, presented to us in the administration of Baptism.
But to expatiate upon these, and even to point them out, is the bu
siness of a treatise, and not of a single sermon.
6. The ordinance of Baptism, as a memorial ofthe deatk of Ckrist,
exl^its powerful arid immoveable evidence of that great fact to
the Christian Church, througkout all tke successive periods of iis ex
istence.

310 BAPTISM. [SER. CLVI.
As I shall have occasion to resume this subject, when I come to
discourse upon the Lord's Supper, I shall defer my observations
upon.it for the present, and shall conclude this discourse wi,th two
REMARKS.
1. It is not a little to he regretted, that this ordinance is so rarely
made a theme of discussion in the Desk. '
It is not unusual for a minister of the Gospel to devote twenty-
fom- sermons annually to the consideration of the Lord's Supper ;
twelve delivered at what, in this country, is commonly styled the
Sacramental lecture, and twelve more on the several Sabbaths,
conseCratedio the administration of this sacrament. On Baptism,
at the same time, ministers rarely preach. Perhaps it is no un
reasonable supposition, that the subjects of this discourse are noWj
for the first time, brought out in the desk to the consideration of a
great part of this audience. Why such a difference is made be
tween two Institutions of Christ, invested with the same authority,
solemnity, and influence, I am unable to determine. But, what
ever may be the ground of this distinction, I am satisfied that it
cannot be a good one. , There. is but too much reason to believe,
that not ibnly the persons, particularly the children, who have
been baptized, but the Pa.rents, also, are, in many instances, la
mentably ignorant of the nature of this Institution, the truths which
it declares, the duties which it involves, and the privileges which it
confers. Were theSe things made more frequently subjects of
preaching; were they clearly illustrated, and solemnly enforced ;
there is thebest reason to believe, that it would becoriie a far rich
er, and more extensive blessing to manldnd. , '
2. Persons, baptized in tkeir infancy, arehere solemnly reminded
of tkeir own peculiar duties ; dnd severely reproved for tkeir negli
gence in. performing tkem.
How many persons are now in this house, who have been dedi
cated to God by Baptism in their infancy, and who yet never
thought of a single privilpge, realized a single obligatipn, nor per
formed a single duty, created by this ordinance ! It is perhaps
questionable, whether some of them are not now ignorant, whether
they have been baptized, or not. How melancholy are these facts!
How full are they of shame, and sin ! How productive ought they
to be of remorse,' contrition, and amendment! God has called
you, my young friends,into his visible kingdom in the morning of
life. He has pubhcly sealed you as his children ; and planted you
in the nursery ofhis Church. Remember that this interesting event
sprang not from chance, nor from iAe will of tkeflesk, nor frora the
will of man,. but from God. He gave your parents the disposition,
and the right, to^ffer you up to him, and to consecrate yori to his
service. He has publicly acknowledged his particular relation to
you ; and given you tiiis iUustrious token of his kindness and mer
cy. Think then, I beseech you, of the guilt of disregarding, or

SER. CLVL] ITS REALITY AND INTENTION. 31 j
neglecting, this testimony of his mercy to you. All men are bound
voluntarily to become his, and to consecrate themselves to his ser
vice. To this duty you are under peculiar obligations. By openly
acknowledging you as his children. He has, if I may be allowed
the expression, laid claim tP you m a manner, which, while it de
mands of you the most intense gratitude, requires of yoUf also, to
assume the character, which He has thus externally conferred ; and
with all the heart to devote yourselves in the covenant of grace to
his service and glory. All men, under the Gospel, are imraovea
bly bound to the performance of this duty. But the obligations,
incumbent on you, are peculiar and pre-eminent. Let me reqi^est
you to ponder this subject with deep and solemn concern, and to
inquire with all earnestness of mind, whether you are not in immi
nent danger of sharing the doom of Capernaum, Chorazin, and
Bethsaida.

SERMON CLVII.

the extraordinary means of grace. — the objections
against infant baptism answered.

Matthew xxviii. 19 — Go ye, therefore, teach all nations, baptizing them in tht name
of the Father, and of the Son, and if the Holy Ghost.
IN the preceding discourse, I considered, at some length, the
Reality, and Intention of the ordinance of Baptism. Accordin^o
the scheme, then proposed, I shall now proceed to inquire, Who
are ike proper Subjects of Baptism ?
In answer to this inquiry, I observe,
1 . Tkat all tkose, who believe in Ckrist, and,pvhlicly prof ess tkeir
faitk in kim, are proper Subjects of Baptism. ' j
That sucb a profession may be made with understanding, the
person, who makes it, must be of sufficient age, and sufficient ca
pacity, to know the great docfrines and duties of the Gospel; and
must already have become acquainted with them. He must also
understand, that it is the Religion of the heart, which is professed,
and not merely a speculative belief of the truths arid precepts,
contained in the Scriptures. Without such knowledge nP man can
act, in this solemn case, with propriety, decency, or meaning. Nor
do I know, that the absolute necessity of such knowledge has ever
been questioned. A public declaration of our cordial belief in the
doctrines and precepts of the Gospel is what is usually called in
this country a Profession of Faitk ; the ground, on which, indispen
sably. Adults are admitted to Baptism.
In addition to this, what is equally necessary to such admission,
the Candidate also enters pubhcly into covenant with God; avouck-
ing Jehovah, tke Father, ike Son, and fAe Holy Ghost, to be his
God ; giving himself up to the Father, tiirough the Son, and by
the Holy Ghost, as his child and servant ; and engaging, that,
denying ungodliness and worldly lusis, he will live soberly, righteous
ly, and godly, in the world. This engagement is substantially what
TertuUian callS Sponsio salutis ; tke engagement of salvation ; made
universally by adults, who were baptized in his time.
One would think it hardly necessary to observe concerning this
engagenderit, thai it ought to be made witk sincerity ; or that tke
candidate ought to mean all that wkick is ordinarily intended by tke
terms of tke profession; or, in other words, that it oiigktto bemade
witk ike keart and not merely with tke lips.

SER CLVII.] OBJECTIONS, SiC. 313
2. The Infant Children of Believers are also Scriptural subjects
of Baptism.
This docfrine, as you well know, has been extensively disputed
and denied ; so extensively, that those who have contended against
it, have been formed into a distinct sect, existing in considerable
numbers throughout most Christian countries. These persons,
originally styled Anabaptists, and Aniipcedobaptists, have claimed lo
themselves improperly the tide of Baptists; indicating, that they
only baptized, or were baptized, in a manner agreeable to the
scriptural directions on this subject. While, therefore, I cheerful
ly acknowledge the distinguished piety and respectability of a
considerable number of men in this class of Christians, particular
ly in Great Britain; I protest against their assumption of this
name, so far as it is intended ,to indicate, that others do not bap
tize, and are not baptized, agreeably to the principles of the Gos
pel. I acknowledge freely their right to their own principles.
But their right to conclude, or to assert, that the point in debate
between us and them, is settled in their favour, I neither admit nor
beUeve. The name Anabaptists, originally given to them because
they rebaptized those who had received raptism in infancy, is an
appellation, in every view less objectionable.
In discussing this subject, I shall state, dnd answer, tke objections
commonly made against it ; and tken attempt to siipport it hy direct
arguments. -
1. Itis objected by the opposers of tkis doctrine, thai it is not en
joined by any express command, nor warranted hy any express declar
ation inthe Scriptures,
How far this objection is founded iri truth, I shall consider here
after. At present, it will be sufficient to observe, that there are
many duties incumbent on us, which are neither expressly com-
«iaaded, nor expressly declared, in the Scriptures. The principle
on which tbe objection is founded, when expressed generally, is
-diis : NotMng is our duty, which is not thy,s commanded; or declared,
in the Scriptures, According to this principle, Women are under no
obligations to celebrate the Lprd's Supper; Parents to pray with
tkeir ckildren or families, or to teack tkem to read ; nor any of man
kind to celebrate tke Ckristian Sabbatk; nor Rubers to provide tke
means of defending tke country wkick tkey govern, or to punish a
twentieth part of those crimes, which, if left unpunished, zi}ould ruin
any country. The extent to which this principle, fairly pursued,
would conduct us, would, I think, astonish eyen those by whom it
is urged.
Itis impossible for the Scriptures, if they would be of any seri
ous use to mankind, to specify all the particular doctrines, and
duties, necessary to be believed, and practised. The vplispes, in
which such a specification, however succinct, must be made, would
be^tffO numerous even to be read, much more tp be understood
and remembered. The scheme of instruction, adopted by the
Vol. IV. 40

314 OBJECTIONS AGAINST [SER. CLVIL
Scriptures, is that of stating the objects of our faith, and the rales
of our duty, in a manner, which, taken together, may be styled
general : although I acknowledge it is, in many instances, to a
considerable degree particular. These, it illustrates by examples,
and frequently by comments on those examples. Both the in
structions and examples, also, are intended to be still farther
illustrated by a comparison of passages* Commpn sense, can
didly employed, may easily, with these advantages, discover all
those precepts, which direct the faith and practice of mankind in
ordinary cases. Those, which in their nature are more involved,
are left to the investigation of superior intelligence, and laborious
study. Such a Code of instruction, every man of thought will perceive,
must lay a foundation for a great multitude of inferences. Of
these, some will be distant and doubtful .; others, variously proba
ble ; and others, still, near and certain. Those, which are includ
ed in the last of these classes, are ever to be received as being
actually contained in the Scriptures, and as directing our faith and
practice with divine authority. Every scriptural writer, by attach
ing thisauthority to his own inferences, teaches us this doctrine ;
and enforces upon us the duty of yielding obedience to inferences,
clearly and certainly drawn from fruths and precepts, expressed
in the sacred Canon. I will only add, that, wherever our duty de
mands either the designed oraission, or the adoption, of any given
practice, we are obliged, wherever Ave cannot obtain certain evi
dence, to govern ourselves by the superior probability.
If, then, the duty of baptizing Infants can be certainly inferred,
or inferred with a probability, superior to that, which is supposed
to justify the omissiPn of it, the Scriptures require, that Infants
should be baptized.
2. It is objected, that there is no Certain Example of Infant Bap-
tisrri in the Scriptures.
To this I answer, that there is no instance, in which it is declar
ed in so many termS, that infants were baptized. But there are
instances, in which, according to every rule of rational construc
tion, this fact is plainly involved. Lydia, and ker kouse, and the
kouSekold of Stephanus, were baptized. He, who has examined
the meaning of the words, Aow^e and kousekold, in the Scriptures,
canriot fail to perceive, that in their primary meaning, they,,denote
Children, and sometimes more remote descertdants. Thus St. Paul
said to the Jailer, in answer to his question, Whai must I do to be
saved? Believe on the Lord Jesus Christ ; and thou skali be saved,
and tky kouse. There is no reason to thiqk, that Paul knew what
family the Jailer had. On the contrary, he appears merely to
have uttered the same doctrine, which had before been announced
to the Jews hySif Peter; Tke promise is to you, and io your chil
dren; and to have used the word; house, necessarily from this ig
norance, in the manner, in which it was, customarily used by his

SER. CLVn.] INFANT BAPTISM ANSWERED. 3I5
countrymen. Of this manner we have many examples in the Old
Testament. Come thou, and all thy house, into the ark, said God to
Noah ; Genesis vii. 1. We know,^that the house of Noah consist
ed of his wife and children. Lei thy house be like ihe house of
Pkarez, said the Elders of Beiklehem to Boaz; Ruth iv. 12. In
this passage the meaning is precisely limited to Children. /. rent
the kingdom away from the house of David ; Iwill bring evil upon
the. house of Jeroboam; I will take away the remnant of the house
of Jeroboam. The Lord shall raise him up a King, who shall cut
off the house of Jeroboam; 1 Kings viii. 10 — 14, / zuiU make tky
house like ihe house of Jeroboam, and like the house of BaaSha, thc
son ofAMjak; 1 Kings xvi. 3, and xxi. 22. In all these passages,
and in others almost innumerable, the Children only are meant.
Thus the house of Israel, the house of Judah, the house of Joseph,
are phrases exactly synonymous with the children of Israel, the
chilaren of Judah, and the children of Joseph. In this manner,
then, Paul unquestionably, used the term in the passage already
quPted. Accordingly it is subjoined, He zoas baptized, and all his,
straightway. In the same manner is the phrase used by St. Peter, in reciting
the directions of the Angel to Cornelius ; Send men to Joppa, and
call for Simon whose surname is Peter, wko skall tell thee woi'ds,
whereby tkou, and all tky house, skall be saved. Acts xi. 13, 14.
When, therefore, we find the kouses of these several persons
baptized ; we know, that the language, customarily, and therefore
in the several cases certainly, means the Ckildren of those, who
are mentioned. When St. Paul said to the Jailer, Believe on tke
Lord Jesus Christ, and tkou shalt he saved, and ihy house ; he intend
ed, either that the children of the Jailer should be saved ; or his
servants ; or both. I am willing to leave it fp my opponents to
choose that side of either alternative, which they prefer : for
they themselves will be compelled to admit, that the children are
at least included.
Frora the manner, in which the baptizing of these famihes is
mentioned, it appears strongly probable, that to baptize men and
their kousekolds, was the standing practice ofthe Apostles : for there
is nothing, which indicates, that they practised differently in these
instances from what was common ih others. And St. Paul de
clares to the Jailer,'that, in consequence of his own faith, he and
all his house should be saved. Should this, however, be contest
ed ; there is strong reason fo believe, that in some, or other, of
these families, and not improbably in all, there were children, too
young to be baptized on their own profession of faith.
¦3. It is objected, that CMldren cannot he tke subjects of Faitk;
and that Faith is a necessary qualification for Baptism.
I know not how far this objection is urged; but it is certainly
not founded in truth. John tke Baptist was filled with the HPly
Ghost, even from his mother's womb ; and was unquestionably a

316 OBJECTIONS AGAINST [SER. CLVIL
subject of faith in such a manner, that, had he died in infancy, he
would certainly have been received into Heaven. What was true
of him, can be true of any Other infant. The objection, therefore,
is founded in error.
4. It if objected also, tkai Infants cannot make a profession of
Faitk; and tkat suck a profession is a necessary qualification for
Baptism. ~
That Infants are unable to make a profession of faith is obvi
ous ; but that such a profession is a necessary qualification for
Baptism, in all instances, cannot be proved, Cornelius, and tkey
that were with him, made no such profession. No profession was
demanded by St. Peter : nor were any questions asked concern- '
ing the subject. They, indeed, gave evidence, and God furnished
evidence for them, that they were true disciples of Christ. Tke
Holy Ghost fell on tkem; and they spake witk tongues-, and magnifi
ed God, These facts, and not a profession of faith, are alleged
by St. Peter as the reason, why he baptized them. Acts xi.
15—17. This conduct of Peter, which was directed by the Holy Ghost,
is clearly expressive of the pleasure of God concerning this sub
ject; and proves beyond debate, that a profession is not always
necessary, nor always required, as a quaUfication for Baptism.
The objection, therefore, is not founded in truth,
A Profession is required as evidence . of the faith and piety of
the Candidate. Whenever, therefore, such evidence is complete
without it, the Profession, so far as this end is concerned, is of no
use. In ordinary cases a profession is indispensable to an adult,
as a proof of his fitness for the reception of this sacrament ; and,
at the present time, is indispensable in all cases, where adults are
concerned ; because, as I ha-ve shown in a former discourse, it is
required in the Scriptures ; and because it ftirnishes important evi
dence ^f thefr character as proper Candidates for Baptism. But,
if God has exhibited a part of mankind as proper candidates for
this ordinance by an institution of his own, and has not required a
profession of them, the use of a profession, and the right of de
manding it, so far as tkey are concerned, is taken away : their fit
ness for Baptism being completely proved in another manner.
Itis, however, true, that Infants are baptized in consequence of
a profession of faith ; butit is the profession of their parents ; not
their own.
5. It isfuHher objected, tkat persons baptized in infancy, prove,
that they wer'e improper carididates for tkis ordinance by the future
degeneracy of iheir conduct.
The real amount of this objection is, tkat no persons can be proper
subjects of Baptism, io ike kuman eye, who, after their reception of
tkis sacrament, prove themselves to be unrenewed^
This objection fails,because it proves too mueh. It proves not
only, that adults, who are candidates for this Ordinance, are often

SEB. CLVII.] INFANT BAPTISM ANSWERED. 3I7
improper subjects.of it, but that the rales, given in the Scriptures
for our direction concerning this subject, are insufficient, and use
less. If we are required to baptize none, but those who are re
generated ; it is absolutely necessary, that we should know whether
the candidates for this sacrament are regenerated, or not. But this
no Scriptural rule enables us to know, even in a. single, instance.
All Scriptural rules, therefore, concerning this subject, are, on this
ground, destitute of any use to us ^ since we can never lawfully
baptize. The Apostles themselves certainly did not always know ;
for they baptized Hymenceus, Philetus and others, who afterwards
proved themselves to be sinners. According to this objection,
therefore, the Apostles acted with plain impropriety.
Should it be granted, then, as it must be, that ministers act law
fully, and Scripturally, in baptizing some persons, who afterwards
plainly appear to be unregenerated ; the Objection fails, and is giv
en up ; since the objector concedes the very point, for whicb he
contends ; to wit, that regeneration is indispensable in the candi
date, in-order that he may be lawfully baptized. The trath obvi
ously is ; this objection is founded in gross error.
The rales, given by God, alone render baptism lawful in any
case. No qualifications in any person render him a proper can
didate for Baptism, in any other sense, than as they place him
within these rales. Without these rules. Regeneration would not
render his Baptism lawful. With them we are to accord in every
case ; and are to ask no questions concerning any thing, except
what they require.
6. Itis objected further, that all baptized persons are, hy that class
of Christians to wkom I kave attached myself, considered as mem
bers ofthe Ckristian Ckurck; yet tkose, wko are baptized in Infan
cy, are not treated as if tkey possessed tkis ckaracter. Particularly,
tkey are noi admitted to tke Sacramental Supper ; nor made objects
of Ecclesiastical discipline.
As this objection has, in my own view, a more serious import,
than any other, which has been alleged, it deserves a particular
consideration. In the first place, / acknowledge witkout kesitation, that the con
duct of those, zoith wkom I am in immediate communion, and, so far
as I know tkem, tkeir opinions, also, witk regard io tkis subject, are
in a greater or less degree erroneous, and indefensible.
Many of the Churches of this Country, and many of its minis*
ters also, appear to me to have judged, and acted, with less accu
racy, with less of scheme and comprehensiveness, concerning this
subject, than concerning most others. I certainly do not intend to
injure either Churches, or Ministers, by this remark ; and persuade
myself, that I do not. A considerable number of the Ministers
have expressed to me their own dissatisfaction with both the
views, and the practice, of both themselves and their fellow-Chris
tians, with respect to persons baptized in Infancy. I am equally

318 OBJECTIONS AGAINST [SER. CLVH.
dissatisfied wilh my own former views, and practice, respecting
this subject ; and readily admit, that a part of what is contained in
this objection is justly chargeable on many Churches, and many
Ministers, who hold the doctrine of Infant Baptism. But it lies
only against the errors of men, who adopt this doctrine, and not
against the doctrine itself.
Tbat Infants should be baptized, and then be left by Ministers,
and Churches, in a situation, undistinguishable from that of other
children, appears to me irreconcilable with any scriptural views of
the nature, and importance, of this Sacrament.
Secondly. If baptized Infants are members ofthe ChristianChurck,
I think we are hound to determine, and declare, the Nature, and Ex
tent, of tkeir memberskip, as it exists in our view.
That they are members of the Christian Church, if lawfully bap
tized, I fully believe. All persons are baptized, not in, but into,
the name of the Father, and of the Son, and of the Holy Ghost ;
that is, they are in this ordinance publicly and solemnly intro
duced into the family, and entitled in a pecuhar manner to the
name, of God. Accordingly they are called Godly ; Christians ;
Spiritual ; Sons and Daughters of God ; and Children of God ;
throughout the Scriptures. That this is the true construction of
the passage just quoted is, I think, obvious from the Greek phra
seology, eig ro ovo(j.a, the proper English of which is, into the name.
Accordingly it is customarily rendered in this manner, by the
Translators of our Bible in those passages where the same subject
is mentioned. Thus, Rom, vi, 3 4, St, Paul asks. Know ye not, tkat
so many of us, as were baptized into Jesus Christ, were baptized
INTO Ms death? Therefore we are buried with him by Baptism in
to death, 1 Cor. xii. 1 3 ; For by one Spirit we were all baptized into
one body. Gal. iii. 27; As many of you, as have been baptized m-
TO Christ, have put on Christ. In all these instances the phrase
ology is the same with that ffrst quoted ; and, from analogy, teach
es us, that it ought, there also, to have been- rendered in the same
manner : AntOj, being the original and proper meaning of the prep
osition ; and in, being a meaning so uncommon, as heretofore to
have been resolved into a Hebraism. Several of these passages.
also, directly declare, that those, who are baptized, are baptized
into Christ ; that is, into the Church, or Body of Christ. At the
same time, there is no other account given of this subject. Nor is
there any thing in the ordinance of Baptism, which in any manner
indicates, that adults, when baptized, are members of the Church ^
and that baptized Infants are not members.
To these observations it is to be added, that there is but one
passage, in which in ihe Name of Christ is joined with the verb
baptize ; viz. Acts ii. 38, where the preposition is £•*(, It is also
to be observed, that the preposition as is never used in any other
case, where any thing is done, or said to be done, in the name of
Christ; denoting that it is done by his authority. I conclude.

SER. CLVIL] INFANT BAPTISM ANSWERED. 3J9
therefore, that all those persons, who have been baptized, are mem
bers of the Christian Church.
Still, no persons, in my view, become members of the Christian
Church by the ordinance of Baptism, in the sense, most common
ly intended by those, who use this phraseology.
To make my own apprehensions concerning this subject, clear
to those, who hear me, it will be useful to consider some of the
meanings, annexed to the word Church. This word denotes, in
the first place, The Invisible kingdom qf Christ in this world ; con
sisting of all those who are sanctified.
Secondly ; T7ie visible kingdom of Christ, in this world; consist
ing of all those, wko have publicly professed, tke Ckristian religion,
and, in my own view, of tkeir baptized offspring, wko have not arriv
ed at adult age,
Thii-dly ; It denotes, also, any body of Christians, who kold the
same doctrines, and are united in ihe same worship and discipline.
Thus we speak of the Church of England, of Scotland, or of Hol
land, of the Lutheran, Greek, and Romish Churches.
Fourthly ; It denotes, also, any body of Christians, who worsMp
together in tke same place^ under the care of the same Minister,
From this accpunt of the different meanings of the word Church,
it is evident, that, when persons, baptized in Infancy, are said to
be members of the Church, the word cannot be used in all these
senses. Such a person is not, of course, a meraber of the Romish
Church, the Church of England, a Presbyterian Church, the Zm-
theran Church, or the Church of Holland.
Again ; A person, baptized in the Church of England, and com
muning with that church, is not of course a member of the Church
of Scotland, or of the Presbyterian Church in America,
Once more ; A person, baptized in one of the Churches of this
State, and acknowledged as a member in regular standing, is not,
of course, a meraber of another of these Churches. He could
claun no right to vote, or to perform any other act of membership,
on the ground of his admission into some other Church.
Finally ; A person; baptized in the house, in which one of pur
Churches customarily worships, and by its own Minister, is not of
course a member of that Church.
A Presbyterian from Scotland may, in adult age, be conscientious
ly baptized by a Minister of one of our Churches ; and yet, hav
ing no intention of becoming a communicant in that Church, may
never become a member of it ; or, in other words, never acquire
aright to perform any act of membership.
From these reraarks, it is perfectly plain, that something beside
Baptism, nay, that something, beside making a profession of Re
ligion, is necessary to constitute any person a member of h par
ticular Church ; or of a body of Christians, worshipping together in
one place, under the care pf one Minister, and acting together in
ecclesiastical business.

320 OBJECTIONS AGAINST [SER. CLVH.
The same doctrine may be also illustrated in another manner.
Persons are not unfrequendy dismissed from particular Churches,
in good standing, and with full recommendations of their Christian
character. These persons are certainly not members of any par
ticular Church, or Churches, until they are severally united to
other Churches in form. It is plain, that they can act no where
as raembers of the Church of Christ, except in what is called oc
casional communion.
Further ; a Minister by his ordination is constituted not a Minis
ter of a particular Church, but of the Church of Christ at large ;
and is acknowledged as such by all who consider bis ordination as
valid. Accordingly, he performs all the common duties of the
Ministry wherever he is called tp perform them ; particularly in
vacant Churches ; with the same propriety, and authority, as in
the Church immediately under his care. He becomes the Minis
ter of a particular Ckurck, solely hy tke fact, tkat ii is committed to
him in charge by the proper Ecclesiastical authority. In accord
ance with this view of the subject, he is removed from the super
intendence of one Church, and placed over another, by the same
authority, as often as it is judged proper. But his ordination is
never performed a second time, although the charge, which con
veys to him the superintendence of a particular Church, may be
repeated several times during the course of his ministry. Accord
ing to this scheme, also. Individual ministers are not unfrequently
ordained as Evangelists; and have no particular Churches commit
ted to their care.
From all these facts, it is evident, that a person may be a
member of the Church of Christ at large ; and not a member of
a particular Church. A Minister is a member of the Church of
Christ at large ; but is never, in the proper sense, a member of a
particular Church. Peculiarly is this evident, when he is dismissed
in good standing : for then his only relation to the Church, here
tofore under his superintendence, has ceased. An Evangelist,
also, that is, a minister ordained at large, and having no particular
Church committed to his care, is a minister iri the Church General ;
and is acknowledged as such by all those who acknowledge the
validity of his ordination. He is not, in any sense, the minister
of a particular Church ; nor in any sense, a member of such a
Church, When an adult offers himself for Baptism ; he pi^ofesses his
faith, and enters into covenant with God ; or makes a profession
of piety. He then receives baptism, as a seal on the part of God,
of Ms own covenant with the man, and ofhis acceptance of him into
Ms family. As tMs seal is voluntarily received by theman; it be
comes, also, kis own seal of Ms own covenant witk God; a solemn
and final acknowledgment of his enrolment in the same family.
He is now, therefore, a member of the Church ; and may lawfully

SER. CLVIL] INFANT BAPTISM ANSWERER 32]
commune at Christ's table, wherever his fellow-Christians will re
ceive him.
Tke Eunuck, who was baptized by Philip, was, in all respects in
this situation* He made a profession of rehgion ; and was baptized
by an authorized Minister. He was, therefore, a member of the
Christian Church; but he was a member of the Church General
only, and not of any particular Church, He could not have
acted, as a member of such a Church, in any ecclesiastical meas
ure ; nor voted in the regulations of worship, communion, or dis
cipline. This I conceive to be exactly the situation of persons, baptized
in Infancy. They are members of the Ckurck of Christ; that is, of
tke Ckurck General. They are members in the same sense, in
which the Eunuch was a member ; in which those, dismissed In
good standing, and not yet united to other Churches, are members ;
in which raen, lawfully ordained, are Ministers of the Church ; in
which Adults, after meir profession and baptism, are members,
antecedendy to their union with particular Churches* What, tken,
it will he asked; constitutes persons members of particular Churches ?
The answer is at hand : It is a Covenant, mutually made by Chris
tians, to worskip God, togetker, in tke same manner, and in accord
ance witk Ike same principles ; and to unite togetker in the same fel
lowship, and the same discipline. None, beside those who have
entered into this covenant, can act in any Church, as an Ecclesias
tical Body; nor take any part in its Ecclesiastical proceedings.
This covenant, and this alone, binds them togethei- as a Church.
None of the persons, mentioned above, are, at the time supposed,
parties to such a covenant; and, therefore, none of them are mem
bers of a particular Church. The mimsters cease to be members
of particular churches by their Ordination, which makes them of
ficers in tbe Church at large. The dismissed members, whom I
have specified, have ceased to be members of particular Churches
by the dissolution of the covenant whicb made them such, mutually
agreed to by themselves and thefr Brethren, with whom they were
thus in covenant.
It will here, perhaps, be asked again. Is not every particular
Church a branch ofthe Church General? I answer, It is; because
all its members, lawfully introduced in the manner specified above,
are members of the Church General. In this respect, and in
this bnly, is it such a branch. But this fact in no way affects its
character, or situation; as a particular Church : an Ecclesiastical
Body, possessing within itself the power of regulating its own
worship, communion, and discipline. In this power, in any given
church, no person can lawfully share, except those who have
become parties to the mutual covenant, which has constituted it a
Church. Baptism renders any person capable of membership in a partic
ular Church, if he is disposed, and otherwise prepared, to unite him-
VoL, IV,' 41

322 OBJECTIONS AGAINST [SER. CLVII.
self to it. But neither this, nor his profession of ReUgion, will
constitute him such a member. This can be done in no-other way,
but by means of that mutual covenant between him and the Church,
which has been mentioned above.
It will probably be further observed, that, in many cases, a great
multitude of Churches kave been united together, so as to constitute,
in their view, one Church, and to he thus styled in tkeir customary
language. Such, for exaraple, are the Churches of England and
Scotland, and the Presbyterian Church in America. Wkat is tke
situation of baptized persons, particularly of baptized Infants, in
these Churches ? The same, I answer, in my opinion, as in our
own. Any nuraber of Churches may unite together in, their wor
ship, communion, and discipline ; and constitute themselves a
single Church. Of this Church, however numerous, or however
small, every individual, who belongs to it, becomes a member,
either by an explicit, or an implicit, engagement to unite witb
its several members in their peculiar worship, communion, and
discipline. To those, whom I am immediately opposing, the following ob
servations from Dr. Gill, which have lately come to my knowledge,
will undoubtedly have great weight. " Baptism," he observes,
" is not a Church-ordinance ; I mean, it is not an ordinance admin
istered in the Church, but out ofit, and in order to admission into it,
and communion with it ; it is preparatory to it, and a qualification
for it; it does not make a person a member of a Church, or admit
him into a visible Church. Persons must first be baptized, and
then added to the Church, as the three thousand converts were.
A Church bas nothing to do -with the baptism of any, but to be sat
isfied, that they are baptized, before they are admitted into com
munion wilh it."* It will be easily seen, that these opinions of
Dr. Gill coincide with those which I have advanced, in every par
ticular but one. He supposes baptized persons not to be members
ofthe Church in any sense. I consider them, as members ofthe
Church General, but not of a particular Ckurck.
The way is now prepared for an answer to the objection which
we are examining. Persons, baptized in Infancy, are baptized on
the ground of that Profession of Religion, which their parents have
made, when they themselves became members of particular
Churches. This I shall have occasion to show hereafter. At
present I shall take it for granted. Whenever they themselves
make the sarae profession of ReUgion ; they become entitled to
communion at the sacramental table in any Church, which ac
knowledges their baptism, and their profession, to be scriptural.
This communion is that which is customarily called Occasional
communion: such, as a member of one Church enjoys with anoth
er, of the same communion. Whenever they enter into a Church-
', * Gill's Body of Divinity, Vol. III. p. 31 1.

SER. CLVU.] INFANT BAPTISM ANSWEBED. 323
covenant; and engage to adopt the worship, fellowship, and dis
cipUne, agreed upon by a particular Church ; they then, and not
till then, become members of a particular Church. I have hereto
fore shown, that a profession of reUgion was necessary to con
stitute us members of the Church of Christ. It has been here
shown, and I hope satisfactorily, that what may be called a Ckurch-
covenant is indispensable to constitute us Members of particular
Churches. If these things be admitted ; the situation of persons, baptized
19 their Infancy, becomes sufficiently plain, with regard to their
communion at the Sacramental table. Those particularly, whom
I am opposing, cannot, so far as they admit the opinions of Dr.
Gill, object any longer to the Baptism of Infants on this score.
With respect to the discipline of persons, baptized in Infancy,
my own views are these : It is chiefly committed to their Parents
and Guardian^ ; and is supremely administered in religious educa
tion, involving instruction, habituation, and government ; duties
respecting tbe person baptized, which are of no small importance,
and are incumbent also on the Church and on its individual mem
bers. But the consideration of this subject, I shall resume, when
I come to the examination of Christian discipline.

SERMON CLVIII.

THE EXTRAORDINARY MEANS OP GRACE. — DIRECT ARGUMENTS
yOR INFANT BAPTISM.

Mattbew xxyiii. 19 — Go ye, iherefore, teach all nations, baptizing them in the name
of the Father, and of the Son, and of the Holy Ghost.
In the preceding discourse, I considered the principal Objec
tions of ihe Antipdedobaptists to the Doctrine under consideration, so
far as I recollected them. I shall now proceed to offer some di
rect arguments, to prove that Infants are proper Subjects of Baptism,
1» Infants were circumcised in tke Church; under the Abrakamic
Dispensation : Circurncisioriwas the same ordinance with Baptism :
therefore Infants are to hebaptized^
The Covenant, made with. Abraham^ teas tkat,^zfikick is rnade witk
tke Ckurck, under tke Christian Dispensation. To Abraham God
said, Genesis xvii. 7, / will estahlisk my covenant between me and
tkee, and thy seed after tkee in their generations, for an everlasting
covenant ; to be a God unto tkee, and to tky seed afler tkee. In Lev.
xxvi, 3, 12, it is said. If ye walk in my statutes, and keep my com
mandments, and do them, tken will I walk among you, and he your
God, and ye shall be my people. In conformity to this language,
Moses declares to the Israelites, Deut. xxvi. 17, after they had en
tered into a solemn, public, national covenant with God, TTiou hast
avoucked the Lord, this day, io be tky God ; and the Lord katk
avoucked thee, this day, to be kis people.
In conformity to this covenant, God styled himself the God of
Abrakam, tke God of Isaac, and the God of Jacob ; and afterwards
the God of Israel ; Jehovah, God of Israel ; and the Holy One of
Israel. Moses, and the Prophets, addressing the Israelites, call
him perpetually yoMr God ; and, when addressing the nation as
one, thy God. But nothing is more 'evident, than that God could
not hk the God of Israel, or of Abraham, Isaac, and Jacob, in any
sense, in which he is not the God of all nations, and of all individu
als, except by his own sovereign and gracious determination, ex
pressed in his covenant. Equally evident is it, that no inspired man
would style him the God of this nation, or of these individuals,
but by his appointment. It deserves to be remarked, that he is
never styled, the God of Ephraim, nor the God of Judah, The
Covenant was not made with either of these divisions of Israel,
separately considered, but with the whole nation. Nor is he ever
styled the God of Moses, Joshua, Samuel, Solomon, Hezekiah, or Jo-

SEB. CLVin.] ^ DIRECT ARGUMENTS, kc. 325
siah ; the Covenant having never been made, in form, with either
of these persons. But he is styled the God of David, with whom
he renewed this covenant in a pecuUar form. See 1 Kings vii.
and 1 Chron. xvii.
God is also called, as you well know, the God of Zion, or of Ajs
Ckurck, for the same reason ; lo wit, that his covenant is made
with her.
Now this is the very Covenant, which is made with the Church
under the Christian Dispensation. Of this the evidence is unan
swerable. St, Paul, quoting in the eighth chapter of the Epistle
to the Hebrews, from the thu-ty-first of Jeremiak, verses 31 — 34,
says. For if tkat first covenant kad been faultless, to wit, the Cove
nant made at Sinai, of which Moses was the mediator, tken skould
no place have been found for tke second : to wit, that of which the
Aposde here declares Christ to be the Mediator. For finding fault
with them, he saith. Behold the days come, saitk tke Lord, when I
will make a new covenant witk the House of Israel, and witk tke
House of Judak : not according to the Covenant that I made witk
tkeir faikers, in tke day wken I took tkem hy tke hand, to lead tkem
out of tke Land of Egypt ; because they continued not in my covenant,
and I regarded tkem not, saitk tke Lord. For tkis is the covenant,
that I will make with the house of Israel : After tkose days, saitk tke
Lordy I will put my laws into their mind, and write them m their
kearts : and Iwill be to tkem a God, and tkey skall be to me a peo
ple : And tkey skall not teack every man kis neighbour, and every man
Ms brotker, saying. Know tke Lord ; for all skall know me, from tke
least to tke greatest. For Iwill be merciful to tkeir unrigkieousness,
and tkeir sins, and tkeir iniquities will I remember no more. It will
be observed, that the words of this covenant are tbe same with
the words of that, which was made witb Abrakam ; as, from time
to time, pubhcly and solemnly repeated by the nation of Israel ;
and the same in substance with those, which God himself used in
his original promulgation of the covenant to that Pafriarch : all,
that is involved in this covenant, being expressed in this single,
comprehensive declaration, I will be your God, and ye shall
BE MY PEOPLE.
As the Prophet Jeremiak has informed us ; as St. Paul, quoting
his declarations and commenting upon them, has informed us ; that
this is the covenant, made with the Church under the Christian
dispensation ; we cannot, without doing violence to the plainest
language of the Scriptures, hesitate concerning this truth. As God
raade this very covenant with Abraham ; as Moses, and all the in
spired men who followed him in the nation of Israel, have declar
ed those to be the very words of that covenant ; it cannot^ as I
think, even with dectocy, be denied to be the same covenant.
Bat in this covenant, God expressly promised to be a God to Abra-
ksnUf and to kis seed. The proper import of these words is ex
plained by God himself, when promulging the covenant to Abra-

326 DIRECT ARGUMENTS [SER. CLVIII.
ham. Gen, xvi. 10-^14, in a manner, which seems to admit of but
one construction. TMs is my covenant, which ye shall keep between
me and you, and thy seed after thee; Every man-child among you
shall be circumcised. And ye shall circumcise the fiesk of your fore
skin ; and it skall be a token of ihe covenant betwixt me and you.
And he, tkat is eigkt days old, shall be circumcised among you; every
rrian-child in your generations ; he, that is horn in the kouse, or
bought witk money of any stranger, wkich is not of iky seed. He,
that is born in thy house, and he, that is bougkt with thy money, must
needs be circumcised; and my covenant shall be in your flesh, for
an everlasting covenant. And tke uncircumcised man-cMld, whose
flesk ofhis foreskin is not circumcised, tkat soul shall be cut off
from kis people. He katk broken my covenant. The Covenant in
here extended to Infants, directiy descended from the loins of
Abraham ; to Servants, born in the house ; and to Servants bought
with money of any stranger. It is also declared to be a covenant,
extending to all succeeding generations of the descendarits of
Abraham. This, it is to be remembei^ed, is the explanation, which
God himself bas given us, of the extent of this covenant.
The manner, in which the covenant was, in this respect, under
stood by Moses, he has taught us in Deut. xxix. 9 — 15. Ye stand
tkis day, all of you, before the Lord your God ; your Captains of
your tribes, your Elders, and your Officers, witk all the men of Israel,
your little ones, your wives, and thy stranger tkat is in thy camp,
from tke kewer of tky wood unto the drawer of ihy water : That
tkou shouldest enter into covenant with the Lord thy God, and into
kis oatk, wkick tke Lord thy God maketh with thee this day ; Tkat
ke may establish thee to-day for a people unto Mmself, and that He
"may be unto tkee a God ; as He hath said unto thee, and as He hath
sworn unto tky Faikers, to Abrakam, to Isaac, and to Jacob. Nei
tker witk you only do I make tkis covenant, and tkis oatk ; but with
Mm tkat standetk kere witk us, tkis day, before the Lord our God ,
and also witk kim that is not here with us tkis day.
In this passage Moses informs us, in the first place, that all Israel,
not only tke men, but their little ones also, their wives, and tke stran
ger wko was in tkeir camp, from tke kewer of wood to tke drawer
of water, were included in tke covenant, made, or,' in better terms,
solemnly renewed, with God on that day. "
Secondly ; That ihis covenant, also, was made between God and
tke succeeding generations of tkis people, Neitker witk you only,
(that is, with Israel then present) do Imdke this covenant; bvt with
him tkat standetk kere witk us this day before tke Lord our God ;
AND ALSO WITH HIM, THAT IS NOT HERE WITH US THIS DAY.
Thirdly ; That it was tke same covenant, formerly made by God
witk Abrakam, and afterwards renewed' with Isaac and Jacob. It
was the same in substance, — thai tkou skouldest enier'into cove
nant witk tke Lord thy God, that He may establish thee, this
DAY, FOR A PEOPLE UNTO HIMSELF, AND THAT He MAY BE UNTO

SER. CLVIII.] FOR INFANT BAPTISM. 327
THEE A God. Jt was the same in fact, — as he hath said unto thee,
and as he hath sworn unto thy fathers, to abraham, to
Isaac, and to Jacob.
From these passages it is evident, as I apprehend, beyond all
reasonable debate, that the covenant, made with Abraham, was
made, first, with himself ; secondly, with his household generally ;
thirdly, with kis servants by name, whether born in his house, or
bought with money ; fourthly, with his infant children, afterwards
limited particularly to the descendants of Isaac, and afterwards,
again, to the descendants of Jacob ; fifthly, to these descendants as a
people ; sixthly, to their little ones, or infants, in every generation ;
seventhly, io their servants universally ; and eighthly, to the stran
gers, who dwelt in their nation.
To all these, God covenanted, that He would be tkeir God, and
that they should be his people.
I say this is evident beyond debate, because it is expressed in so
many words, and those as unambiguous, as are found in any lan
guage. He who attempts to reason away the plain import of such
explicit declarations, may amuse, and deceive, himself, and those
who listen to him ; but he must be a very unhappy commentator
on the word of God.
This covenant being, then, the only covenant of grace, which
Gpd has ever made with mankind ; the terms, and therefore the
extent, of it must ever continue the same, unless repealed, or oth
erwise altered by its Author. But this covenant was as really, and
as expressly, made with Infants, as with Adults. If, then, God
has not declared in some manner or other, that He will no longer
comprise Infants within this covenant ; it still comprises them.
But he has made no such declaration in any manner whatever. In
fants are, therefore, still comprised in this covenant.
As the fact, that infants were universally circumcised in the
Church, during the continuance ofthe Dispensation, made to Abra
ham, will not be contested ; I shall proceed to show, that Circum
cision was the same sacrament with Baptism. Concerning this
subject, I observe^
In the first place, tkat Circumcision was appointed to be a Token
ofthe Covenant, above explained, between God andhis Ckurck.
A Token is a sign, or proof, of any tking, of whick it is constitut
ed a Token. Here Circumcision is made a token of the covenant
of God upon the circumcised. Ye skall circumcise tke flesk of your
foreskins, said God to Abraham ; and it shall he a token of my
covenant betwixt me and you. " It is," says Poole, commenting on
this passage, " a sign, evidence, and assurance, both of the blessing
promised by that God, who appointed this ordinance, and of man's
obligation to the duties required."
In a different form of expression, but ultimately with the same
reference, and substantially with the same meaning, it is called a
seal of the righteousness of faith. And he received the sign of eir-

328 DIBECT ABGUMENTS [SER. CLVIlL
cumcision, a seal of the righteousness of tke faitk, which ke had, be
ing yet uncircumcised. A seal, as you well know, is an instrument,
used to make an impression .upon wax, annexed to some writing,
containing the pleasure, determination, or engagement, of him,
whose seal it is. The intention of annexing a seal to such a writ
ing is, solemnly to make known, that the writing is his writing, or
the act, his act ; and that it contains and communicates, his pleas
ure. Thus, Bonds, Deeds of gift. Indentures, Commissions, and
other Instruments, are sealed, to authenticate the instrument it
self, and to furnish an obligatory proof of the engagements of the
Sealer. In the present case, it will be necessary, in order to understand
the import of the seal in question, to examine the nature of the
transaction, to which it is annexed. This transaction is the Cov
enant, which has been so often mentioned in these discourses con
cerning Baptism. A Covenant between men consists universally of
two promises, or engagements : One, made by each of the parties.
The fulfilment of each of these promises is the Condition, alter
nately, on which the performance of tbe other is engaged. Both
promises are voluntarily made ; and neither party, originally, was
under any obligation to the promise, actually made.
These observations, however, are only in a partial sense appli
cable to a covenant, made between God and man ; particularly to
the covenant now under discussion. TTiis covenant is a Law,pub-
lisked by God, directing, in an absolute manner, tke conduct of men
•with respect to the subjects of the covenant ; and annexing penalties
to tkeir transgressions, and rewards to their obedience. Thus the
man-child, which was not circumcised on the eighth day, God says,
shall be cut off from kis people; ke katk broken my covenant. Thus
also, in Lev. xxvi.^. He says, / will walk among you and be your
God, and ye skall be my people ; hut 'if ye will not hearken untorne,
and will not do all these commandments, but that ye break my cove
nant, I will also do tkis unto you ; I will even appoint over you ter
ror, consumption, and tke burning ague, tkat sliall consume tke eyes,
and cause sorrow of keart. In Deut. xxvi. Moses says to Israel,
Thou hast avouched the Lord this day io be thy God, and io walk in
kis ways, and to keep Ms statutes and commandments, and kis judg
ments, and to kearken unto kis voice ; ctnd tke Lord katk avouched
thee ikis day, to he kis peculiar people, as ke katk promised thee,
and that thou shouldest keep all kis commandments. In the 89th
Psalm, which contains a full and remarkable promulgation of the
Covenant of Grace, or more properly, perhaps, of the Covenant
of Redemption, Speaking of Christ, God says, j^ kis children for
sake my law, and walk noi in my judgments, then will I visit their
transgression witk a rod, and their iniquity with stripes. Neverthe
less, my loving kindness I will not utterly take from kim, nor suffer
my faithfulness to fail : my covenant will I not break, nor alter the
thing thai is gone out of my lips. In Jer. xxxi. quoted Heb, viii.

SER. CLVIII.] FOR INFANT BAPTISM. 329
God says, TMs shall be the covenant, that I will make with ike house
of Israel, after those days saith tke Lord, I will put my law in their
inward parts, and write it in iheir kearts. In Ezek. xxxvi,, the
same things are expressed in the following manner : Then will I
sprinkle clean water upon you, and ye shall be clean ; a nezo heart
also will I give you ; and I will put my Spirit within you ; and 1
will cause you to walk in my statutes ; and ye skall keep my judg
ments, and do tkem. The same things are also repeated in simi
lar language, in the 37th Chapter. From these passages, it is
unanswerably evident, that ikis Covenant, as well as every other,
made by God with mankind, is a Law, requiring absolutely tkeir obe
dience ; annexing io it rewards ; and tkreatening disobedience with
tke merited penalties.
Still, it is not merely a law ; it is also a covenant. In it God
makes engagements to mankind ; and those in the highest degree
gracious. He engages, on the terms proposed, to be their God ;
and promises that they shall be his people. Tkese engagements
involve all tkat is meant by grace ; and admit of no additions.
They may, be branched out, endlessly, into particular promises,
included under them : but they involve all gracious promises
whatever. The Covenant made with Abrakam, therefore, is not
only a Covenant of grace ; but includes all other gracious cove
nants, which can be made with mankind : while it is also a law,
absolutely obUgatory upon all to whom it is proposed.
In accordance with its character, as a covenant, men are made
parties to it. In accordance with its character as a law, tkey are
required to hecome parties to it, and are puniskedfor tkeir refusal with
tke most distressing evils.
From these observations it will be seen, that a seal, when an
nexed to this covenant by God, the Author of it, is a solemn sign,
and proof, that this is .his covenant, and contains the terms on
which he has chosen to act towards those, to whom he has publish
ed it, whom he has involved in it, and whora he has required to be
come parties to it. It is His seal, annexed authoritatively by Him
self. It is a seal, also, put upon mankind. It is, therefore, to be
placed upon all those, whom he has included in the covenant; so
far as he has directed them to be thus sealed, Every one of these
is a proper subject of the seal. No question can be asked con
cerning the fitness of such persons to receive the seal ; because
that point is already decided by Himself, in the direction whicb he
has given to seal them.
It has been often supposed, that the seal of this covenant zeas
annexed to it by man; to wit, by every believer, wken acknowledging
the obligation, under wkick he was placed, he took tke covenant upon
Mmself in making a public profession of Religion. Formerly, this
was my own opinion, but, upon examining the several things which
are Said, in the Scriptures concerning both the covenant and the
seal, I have become convinced, that it was a groundless opinion.
Vol. IV. 42

330 DIRECT ARGUMENTS [SER. CLVIII.
My former apprehensions were, as, I believe, those of others fre
quendy have been, not a little influenced by the nature of cove
nants between men. In these, the parties, antecedently to the
transaction, have no moral interest, and are under no obligation to
make them. Their only obligation to perform that which they en
gage, arises from the engagement itself. If, then, both parties do
not engage ; the covenant can have no existence. By botk parties,
also, it must be sealed : and a seal, set to it by one of tkem only,
stands for nothing.
To the covenant, under discussion, these considerations are
wholly inapplicable. It is proposed to us as a law : and our
obhgations to cOnforra to its terms arise solely from the command
of God; and are binding upon us absolutely, whether we consent
to them, or not. We are in no sense at liberty to consent, or
not consent : but our compliance is required by Infinite Authority.
Tke seal of this covenant, therefore, is not set hy us ; but by God
upon us; and that, whether we voluntarily comply with its terms,
or not.; and is set upon such persons, as he has thought proper to
direct. According to this exhibition of the subject, the Circumcision
which is declared to be a seal of the righteousness offaitk, and ihe
Token or proof of the covenant of grace, made mth Abraham, was
placed by the coramand of God upon him, and upon all the males
in his household. Of these, some were Infants, and some were
servants. The consent, either of Abrakam, or of his family, was
not asked. The compliance of some of them, to wit, such as were
Infants, was impossible. That of many others in his household,
was probably never yielded, either knowingly, or voluntarily. Yet
upon all these was the seal placed by the divine command, under
a penalty, for omitting it, no less than excision. In the same man
ner was it placed upon the whole nation of/sraeZ, and upon all the
strangers, who were within their gates. ,
To the existence of the opinion which I have rejected above,
the fact that Circumcisiori is styled a seal of the righteousness of
faith, has probably not a Uttle contributed. The righteousness of
faith denotes two things. One is, the faitk itself, wkich is counted
for righteousness. The other is, tke righteousness, in the proper
sense,^wkick springs from faitk. In the former of these senses I
consider the phrase as used in the passage, so often alluded to.
For it is said, that he received this seal, thai he might be the fatker
of all tkem ihat believe, wketker circumcised, or uricircumcised, tkat
rigkteousness might be imputed, or counted unto them also : in oth
er words, that their faith might he counted to them for righteousness,
even as his was. If tbis explanation be admitted ; Circumcision
is here styled the seal of the faitk of Abrakam ; that is, it was a
seal, put upon Abraham, as a believer, by the appointment of God.
In the same manner was it put upon his Infant offspring ; upon his
servants ; upon all the people of Israel, being infants -, upon all the

SER. CLVIII.] FOR INFANT BAPTISM 33]
Strangers, who dwelt with them ; and upon tkeir infant offspring.
In every one of these cases, it was a token, or proof, that the cov
enant of God was upon them, as in the case of Abraham and his
family. The covenant was the same ; and the seal was the same.
The import of the seal was, therefore, the same to them all. But
it is perfectly plain, that Abraham's family were not all Believers,
in the Evangelical sense ; nor indeed in any sense ; at the time,
when this seal was affixed to thera: for sorae of them were Infants.
It is equally plain, that the great body of his descendants were,
also, not Believers, when they were circumcised : they, too, being
almost all infants. The conclusion is, therefore, irresistible ; that
Circumcision was not, and could not be intended, to he a seal, set by
God upon the actually existing Evangelical faitk of tkose wko were
circumcised; because a part of those who were first circumcised
by the immediate command of God, and almost all those who
were circumcised afterwards, were, at the time of their circumcision,
unpossessed, and incapable, of this faith. Neither was it intended
to be a seal, set by the person circumcised, ofhis own faitk : for, in
most instances, he did not possess this faith ; and^ in no instance,
set this seal. He merely received it from the hand of God, as a
reUgious rite, both ordained, and affixed by him.
Here it will reasonably be asked. What, tken, is tke import of
circumcision ? I answer. It is what it was at first declared to be.
God said to Abraham, Fe skall circurncise tke flesk of your foreskin;
and it shall be a token of tke covenant betwixt me and you. The
covenant was a covenant of grace, in these terms : I will be your
God, and ye skall he my people. The conditions ofit were, on the
part of man, that ke should believe in God, especially in the Redeem
er, witk an Evangelical faitk ; and pn the part of God, that tkis
faith skould he counted to tke Believer for rigkteousness. Of this
covenant circumcision was originally the seal.
To mankind this covenant is, as I remarked above, a Law. All
persons, to whom it is published, are required thus to beUeve. The
Israelites, and the strangers who dwelt with them, were expressly
placed under it ; and expressly required to receive circumcision
as a'token, seal, or proof, that the covenant of God was placed
upon them by his authority ; as a proof, fliat He was, tke God of
Israel, and tkey kis people ; as a proof, also, that tkey were required
to believe in kim, and tkat ke would count tkeir faitk to tkem for
rigkteousness. In conformity to this view of the subject, tkey were required, as
was observed in a former discourse, publicly, and universally to
swear into His name ; thatis, to make a profession of religion, or
to covenant that they would be his people, in the manner afready
specified ; to wit, by faith in him. This, they were universally
required to do, whenever they arrived at such an age, as to be
capable of doing it with the heart and the understanding, united.
In this transaction, and not in circumcision, man may, in a remote

332 DIRECT ARGU.MENTS [SER. CLVIIL
and humble sense, be said to set his ozon seal io tke covenant of
grace. Secondly. Circumcision was ike initiatory seal of tkis covenant.
By this, I intend, that it was the public means of introducing the
Israelites into covenant with God.
Thirdly. Circumcision was a symbol of the internal cleansing of
the keart, hy tke affusion of the Spirit of God. This is directly de
clared by St. Paul : Circumcision is that of the keart, in tke Spirit,
and not m tke leiter ; wkose praise is not of men, but of God.
Fourthly. TVtere were two sacraments, in tke ancient Ckurck; cir
cumcision and ike passover. Tkere are two sacraments in the Chris
tian Ckurck ; Baptism and ike Lord's Supper. The passover is the
same sacrament with the Lord's Supper. Jt follows, therefore, tkat
Baptism is Ike same sacrament witk circumcision.
This, independently of the preceding considerations, is, I ac
knowledge, a presumptive argument only. Corinected with them,
its force will not be easily avoided. But Baptism was appointed,
equally with circumcision, to be a token of the covenant between
God and his Church ; a seal of the Righteousness of Faith. It is
also the initiatory seal of this covenant. Finally, it is a symbol of
the cleansing of the heart by the affusion of the Spirit of God, It
is, therefore, under the present dispensation, the same thing with
circumcision, under the former.
Hence the conclusion appears to me unavoidable, that as Infitnts
were circumcised under tke former dispensation, tkey are to be bap
tized under tke present.
There are but two ways, which I can think of, in which this
conclusion can be escaped, even with plausibility : by supposing,
eitker that ihe command to circumcise Infants was, as io its spirit,
repealed at ike commencement of tke Ckristian Dispensation ; or
tkat tke Ckristian Ckurck is not the same with the Abrakamic
Church, The former of these suppositions will not be alleged
by Antipasdobaptists ; foi: tl^e latter they contend. On this sub
ject, I observe,
¦ First. Thai tke Covenant, on wkick tke Ckurck was founded un
der ike Abrakamic Dispensation, is tke same witk thai, on which it
is founded under the Christian Dispensation, This, I flatter myself,
has been unanswerably proved.
Secondly. Si. Paul asserts tke Ckurck under botk these dispensa
tions to be one.
If, he says, tke root he koly, «o are tke branckes. And if some of
tke branches be broken off, and thou, being a wild olive4ree, were
graffed in among tkem, and witk tkem pariakest of tke root and fat
ness of tke olive-tree ; boast not against the branches. But if thou
boast, tkou bearest not ike root, but the root thee. In this passage,
it is clear that the Church is considered as an olive-tree, of which
Abrakam is tke root, and tke Jezoisk members the natural branches ;
that some of these branches were broken off; that the Gentile mem-

SEB. CLVIIL] FOR INFANT BAPTISM. 333
bers were originally the branches of a wild olive, whick, being cut as
cions, were graffed in among ike reniaining natural branckes ; that
is, the existing Jewish members ; and that the Gentiles tkus became
rfuyxoivwvoi. Joint-partakers, witk tkem, of tke root and fatness of the
olive-tree. In no manner, of which 1 can conceive, could St, Paul have
more decisively declared the Unity of the Church under these two
dispensations. Thirdly. That the Church under these Dispensations is but
one, is evident also from Eph. ii. 14; For he is our peace, wko hath
made hoth one, and hath broken down the middle wall of partition
between Us. In this passage, Christ is said lo have broken down
the wall of partition between the Jews and Gentiles, and, having
become the peace of both, to have made both one, that is, one
Church. But the Jezos were in his Church before. The Gentiles
were therefore made one with the Jews, by being I'eceived into the
same Church.
Thus, it is evident, that the Church under the Abrakamic and
Christian Dispensations is the same Church. All the ordinances,
and privileges, therefore, wilh which the Church was originally
constituted, remain the same, unless annulled, or altered, by that
Divine Authority, from which they were derived. But il was one
original ordinance of this Church, that the Infant children of pro
fessing Believers were constituted members of it, and were accor
dingly to receive the initiatory seal of the Covenant. This ordi
nance has neither been annulled, nor altered. The Infant children
of professing believers are, therefore, now constituted members of
the visible Church, and are now to receive the initiatory seal ofthe
Covenant. I have dwelt thus particularly on this branch of the discussion,
because, I consider the point in debate as turning upon it ; and be
cause, it has not always been considered in a manner, which ap
peared to me accordant with eiiher reason or Scripture.
2. All tke observations, made on this subject in the New Testa
ment, accord with the view of it, which has kere been given ; and
confirm tke Doctrine of Iff ant Baptism.
Among such passages, the following deserve particular atten
tion. Fu-st, Mark ix. 56, And He took a child, and set him in the
midst of tkem ; and wken ke kad taken kim in his arms, ke said unto
tkem, Wkosoever skall receive one of suck ckildren in my name re
ceivetk me ; and whosoever skall receive me, receivetk not me, but
Him tkat sent me.
The meaning of the phrase, to receive a fkild in tke name of
Christ, is explained by himself in the forty-first verse of the con
text. Whosoever shall give you a cup of water in my name, hecause
ye belong to Ckrist, verily I say unto you, ke skall not lose Ms reward.
To receive such a Child, in the name of Christ, is to receive him,
because ke belongs to Christ, Infants therefore, such, at least, as

334 DIRECT ARGUMENTS [SER. CLVIIL
Ae spoke of, belong to Christ ; and in this character are to be re
ceived by his followers. But they can be received, as belonging
to Christ, in no other manner, than that of receiving them into his
Church, u,.
Secondly; Matthew xix. 13 — 15 : Then were there brought
unto him little cMldren, that ke should put his hands on tkem and
pray : and tke disciples rebuked tkem. But Jesus said. Suffer little
children, dnd forbid tkem not to come unto me, for of suck is tke
Kingdom of Heaven. And He laid kis kands on tkem, and departed
tkence. Mark adds, that He took tkem up in his arms, and blessed
them. Of this passage I observe. First; That tke parents who brought'
these cMldren to Ckrist, were believing Jews, wko wished for his
Messing on their offspring. Secondly ; Tkey were Infants; being
called hy 'Lake, Bie(fri, Luke xviii. 15. Thirdly; TTie disciples
rebuked tke Parents. Fourthly ; Christ reproved the Disciples, and
direeted tkem to suffer ike Infants to be brought to kim. Fifthly ;
He declared, that of such children, the Kingdom qf God is composed.
Sixthly ; He took tkem in Ms arms, and blessed them. The king
dom of God denotes either the Church on Earth, or the Church in
Heaven. Whether one, or the other, or bpth, are here intended,
is of little importance to the question in debate. It is, however, in
the highest degree, probable, that the Church on Earth is intended;
as, very plainly, children can come to Christ in the present world,
so as to constitute a part of his Kingdom, in no other manner, than
by becoming members of the visible Church. It is plain, also,
that they cannot be forbidden by his ministers lo come to him in
any other manner, beside being excluded from the Church. Christ
blessed these children, after his had madethis declaration. Those,
whom Christ has blessed, and whom he has directed ministers to
permit to come to him, ministers ought not tp forbid to come to him
in the only manner, in which they can either forbid, or perniit,this
to be done.
The interpretation which makes our Saviour say, " Suffer littie
children to come unto rae, because the Kingdom of God is com
posed of Christians;" that is, of such as nave a childlike spirit;
sometimes alleged, is undeserving of a refutation.
In accordance with the account zokick I kave given of tkis passage,
as well as with the whole scheme of this discpurse, ike Apostles
preacked, so far as we are informed of tkeir preacMng. They
preached to a man and. kis house ; and their language was. Be
lieve on the Lord Jesus Christ, and thou skalt he saved, thou and
thy kouse. The Angel who appeared to Corne/iMS said to. him,
Send men to Joppa, and call for Simon, wkose surname is Peter,
wko skall tell tkee tpords, wkereby tkou and all tky kouse skall be
saved. g
Thirdly. Acts,ii?%8, 39 ; TkenPeter said unto tkem. Repent, and
be baptized every one of youin tke name of Jesus Christ, for the re-'

SER. CLVni.] FOR INFANT BAPTISM. 335
mission of sins ; and ye shall receive the gift of tke Holy Gkost.
For the promise is unto you, and to your children, and to all tkat
are afar off, even as many as tke Lord our God skall call.
The promise, here referred to, is plainly that, which was made
lo Abrakam; a promise to kim and te kis seed; to wit, the very
persons, on whom God directed the seal of his covenant to be
placed. These, we well know, were to a great extent Infant
children. As there is no other promise in the Scriptures, made to
the Israelites and thefr children ; we know, that this is the prom
ise, referred to by St. Peter : and this declaration assures us, that
it is extended to the Church under the Christian Dispensation.
As there is no limitation of the promise here, nor in ariy other
part of the New Testament ; we have in this fact ample proof, that
it is extended to Christians -without any limitation. It may, I think,
be safely concluded, that, if so great a change had been made in
the conditions of the promise, St. Peter would, at this very time,
have advertised these Jews of such a change. We may at least
be certain, that he, or some other Apostle, would have announced
this change somewhere. But no such annunciation exi^s in the
New Testament. The change, therefore, has not been made :
and Children hold exactly the same relation to the Church, at the
present time, which they held under the Abrakamic Dispensation.
Fourthly. 1 Cor. vu. 1 4 ; For tke unbelieving kusband is sancti
fied by the believing wife, and the unbelieving wife hy the kusband;
else were your cMldren unclean, hut now are they koly.
The word unclean, in almost all instances, in the Scriptures,
denotes tkat, wkick may not he offered to God, or may not come into
his Temple. Of this character were the Heathen universally ; and
they were, therefore, customarily, and proverbially, denominated
unclean by the Jews. The Unbelievers, here spoken of, were
Heathen ; and were therefore unclean. In -this sense, the chil
dren, born of two keatken Parents, are here pronounced to be
unclean also ; as being in the proper sense Heathen. To be koly,
as here used, is the converse of being unclean ; and denotes tkat,
whick may he offered to God. To he saTftctified, as referring to the
objects here mentioned, is to be separated for religious purposes ;
consecrated to God; as were the first-born, and vessels of the Tem
ple ; or to he in a proper condition to appear before God. In this
text, it denotes, - that the unbelieving, parent is so purified by
means of his relation to the believing parent, that their mutual
offspring are not unclean, but may be offered unto God. There is
no other sense, in which a Jew could have written this text, without
some qualification of these words. The only appointed way, in
which children may be offered to God, is Baptism. The children
of beUeving parents are, therefore, to be offered to God in Bap'
tism. 3. Infant Baptism was uniformly practised by the early Chris
tians.

336 DIRECT ABGUMENTS [SER. CLVUI.
Justin Martyr, born near the close of the first century, observes',
when speaking of those who were members of the Church, that
"apart of these were sixty or. seventy years old, wko were made
disciples to Christ from their Infancy, "'^ But there never was any
other mode of making disciples, frpm Infancy, except Baptism.
Irenceus, born' about the year 97, a disciple of Polycarp, who
was a disciple of JoAn, says, " Ckrist came to save all persons, wko
by Mm are born again' unto God; Infants and little ones, and ckil
dren, and youths, and elder persons," By being horn again,, Irenceus
intends being baptized, as he himself elsewhere clearly shows.
, Clemens. Alexandrinus,, born' about the middle of the second
century, says, " If any one be a Fisherman ; let him think of an
Apostle, and the children taken out of the water," Clement is here
giving directions concerning images, to be engraven on seal-rings.
These engravings were sometimes indecent, and sometimes idol
atrous. Clement exhorts Christians to adopt such, as are becom
ing and useful ; and particularly exhorts Fishermen to choose the
image of an Apostle baptizing Infants, This furnishes a decisive
proof, th#t in Clement's -view, the Apostles baptized Infants ; and
that this practice was, in his own time, the general practice of the
Christian Church.
TertuUian, born about the same time with Irenceus, says, " Tke
delay df Baptism is more useful, according to every person's condi
tion, and disposition, and even their age : but especially with re
gard to little ckildren," The reason, which he urges for this delay,
is, that their faith was not entire, or complete. As TertuUian is
here directiy opposing the common opinion ; it is obvious, that
little children were then commonly baptized. The reason, why
TertuUian proposed this delay, was, that he attributed to Baptism
an importance, not given to it by the Scriptures.
Origen, born about the year 1 84, and a man of more informa
tion than any one of his time, says, " Infants are baptized for ike
remission of sins." And again ; " Tke Ckurck katk received the
tradition from the Apostles, that Baptism ought to be administered
to Infants." Cypnaw, who was conteimpora'ry with On^en, ^ays, thaf'stx-
ty-six Biskops, being convened in a Council at Carthage, having
tke question referred io them, ' Wketker infants migkt be bapiiied be
fore ikey'were eight days old,' decided unanimously, that no Irfant
is to be prohibited from the benefit of Baptism, alikougk but just
born." Gregory Nazianzen, born in the early part of the fourth centu
ry, exhoi-ts parents to offer their children to God in Baptism.
Saint Augustin, born in the middle of the fourth century, says,
" The whole (^hurch practises Infant Baptism; it was not instituted
hy Councils, hut was always in use." He also says, that he did not
remember ever io kave read of any person, whether catkolic or here-

SER. CLVm.] FOB INFANT BAPTISM. 337
tic, s)ho mainiaaud,' tkat Baptism ought io bt denied to Itifeatts.
" Tftis," he says," the Church has cdways nuiintained.'^
Pelagius, a contemporary with Augustin, declares, that ¦¦ ke
had ncter keard czcn any impious Heretic, zrho asserted^ tkat In
fants are not to be btptized.'" Again he asks. ¦• Who can be so im
pious, as to kinder the Baptism of Infants .*" Pdagius is here a wit
ness of high authority. He was bom in Britain; and fravelled
through iwnce, Italy, .Ifrica Prcptr, and Egypt, to Jerusalem.
Had such a practice existed in his time ; it seems impossible, that
he should not have heard of it. He was also an inquisinTe and
learned man ; and must, thereftMre, have been well informed con
cerning prece<£ng periods. At the same time, the doctrine of In-
fent Bajrtism was objected against his own opinions by St, .lugtts-
tiii, in such a manner, that Pelagius knew not how to answer the
o^ection. Still these are his own assertions.
A person who employed himself extensively in exauuning this
subject, gjves the foQo-ning result of all his inqmries. •- First :
Dating the first four hundred years fr«a the foimaticm of the Chris
tian Church, Tertidlian only urged the delay of Baptism to in&mts,
and that only in some cases ; and Gregory only delayed it, per
haps, to his own children. But neither any society of men, nor
any Individual, denied the la-wfidness of baptizing Infants.
" Sec<mdly ; In the next seven hundred years, there was not a
SQcie^^ nor an Imhvidual, who even pleadra for this delay ; much
less any, who denied the right, or the duty of Infant Baptism.
" Thirdly ; In the year eleven hundred and twenty, one sect of
the Waldenses declared against the Baptism of Ini^ts ; because
they supposed them incapable of salvation. But the main body
of that pieople rejected the opimon as heretical ; and the sect,
which held it, soon came to nothing.
" Fourthly ; The next appearance of this opinion was in the
year 1522."
Had the Baptism of Infants been ever discontinued by the
Church ; ot had it been introduced in any age, subsequent to that
of the Apostles ; these things could not have been ; nor could the
histoiy of them have been fonnd.

Vol. IV, 4?

SERMON CLIX.
THE EXTRAORDINARY MEANS OP GRACE.  NO INFANTS, BUT THE
CHILDREN or BELIEVERS, PROPER SUBJECTS OP BAPTISM. 
MODE OF ADMINISTRATION.

Acts ii^ 38, 39. — Then Peter said unto them. Repent amd 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. For the promise is unto you, and to your children; and to
all that are afar off, even as many as the Lord our God shall call.
J. HE persons, here addressed by St. Peter, were a collection
of Jews. Of course, they were persons, on whom God had placed
his covenant, and to whom he hadafiixedthe seal of circumcision.
They were persons, who had regularly partaken of the passover
through life. They were not excommunicated persons. They
were, therefore, still in the covenant. On this ground, St. Peter
declares tp them, that the promise was still to them, and to their
children. , ,
Still they were gross sinners ; and had imbrued their hands in
the blood of the Redeemer. They had not, indeed, been employ
ed in the external act of putting him to death : this was done by
the Roman soldiery. But they had sought, and procured, his
death, with a disposition, probably more malignant, and abomina
ble, than that of his real murderers. Thus, they were gross sin
ners ; and were therefore, called upon to repent, ^hey were also
required to be baptized, every one of ihem, in tke narne of tke Lord
Jesus, for tke remission of sins ; because Baptism was now become
the initiatory seal of the covenant. As the promise was to them
and to their children, according to the gracious declaration of God
to Abraham ; it follows, that they. being baptized, and thus intro
duced into the covenant under the Christian Dispensation, and
made members of the Church under that dispensation, their chil
dren also were placed under the same covenant, and were to be
baptized according to the appointment of God.
These persons, I say, were to he baptized. The question na
turally arises. What is it to be baptized ? It will be the design of
this discourse, to show,
I. Thai Infant Baptism is, in tke Scriptures, confined to the chil
dren of professing Christians ; and,
II. To show what Baptism is, considered as an external religious
rite. I. / shall attempt to show, that Infant Baptism is, in the Scrip
tures, confined to the children of professing Christians.

3EB. CLK.] WHO ABE PROPER, &c. 339
This docfrine I derive,
1. FVom tke Constitution of the Abrakamic Church.
All the Israelites were circumcised. All of them, as was shown
in a former discourse, made a public profession of religion : or
entered publicly into covenant with God. They all, al^o, par
took regularly of the passover. Thus, the children of every Jew
were the children of a Professor of religion ; and, as such, received
the initiatory seal of the covenant of grace. ,
As the covenant under the Christian dispensation is, unless in
some respect, or other, altered by the authority which first pro-
mulged it, exacdy the same, as it was under the Abrahamic dis
pensation, and cannot be lawfully, eitiier widened, or narrowed,
by.man ; it follows, that children are now lo be considered in ex
actly the same light, as under the former dispensation, unless the
Scriptures have evidently changed the slate of their relations and
privileges. But, in these respects, no such alteration can be
pleaded : for the Scriptures evidently contain none. The Church
is not now confined to a single Nation ; nor are the individuals of
any one nation, as such, made members of the Church. But the
duty of professing the religion of the Scriptures, and the peculiar
duties, and privileges, of those, who have professed it, are now,
in substance, exactly what they were under tide dispensation made
to Abrakam.
It is evident, therefore, that, since no children, beside the chil
dren of those, who publicly professed the religion of the Scrip
tures, could lawfully receive the initiatory seal of the covenant
under the Abrakamic Dispensation, no children, but such as these,
can lawfully receive this seal under the" Christian Dispensation ;
unless the covenant, with respect to this subject, can be shown to
have been altered. But this, it is presumed, cannot be shown.
2. Tke Parents, wko are represented in Maitkew xix. 13, 14, as
having brougkt tkeir children to Ckrist, tkat . ke migkt bless tkem,
were Professors of religion.
As they were Jews ; this will not be disputed. In addition to
this, they were Evangelical believers. They brought their chil
dren to Christ, tkat ke migkt bless tkem; and therefore believed
that He was able to give them an efBcacious blessing. Of conse
quence, they beUeved, that he was the Messiah. For as he de
clared himself to be the Messiah, if he was not, he was an Impos
tor ; and, therefore, utterly unable to communicate any blessing.
At this time of Christ's ministry it is hardly possible, that these pa
rents should have been ignorant of this subject : since it was the
great topic of inquiry, and debate, among their countrymen. Nor
is it conceivable, that they should have adopted this remarkable
conduct, if they had not acknowledged him as the Messiah.
It is to be observed, that Christ, when he opposes the. conduct
of his disciples, who would have hindered these children from be
ing brought to him, says, not. Suffer little cMldren, but Suffer the

340 VVHO ARE PROPER [SER. CLIX
little children to come unto me, and forbid them not. The words
in all the three Evangelists, who have recorded this story, are, <ra
iftuSta, the little children ; and cannot be pleaded as a warrant for
bringing to Christ in Baptism any* other children, than such as are
in the like circumstances, with those, mentiPned in this passage.
3. The Text directly declares ihe same doctrine.
¦ The promise, says St. Peter to the Jews, is to you, and to your
children, and to all that are afar off, even as many as tke Lord our
God skall call. Those, who were afar off, were Geniiks ; as St.
Paul has taught -us, Eph.ii. 17. Ckrist came, says the Apostle, and
preached peace to you, wko were afar off, and to tkem tkat were nigh;
. that is, to the Ephesians, and other Gentiles, and to the Jewst Tke
promise, St. Peter informs us, is to as many of these Gentiles, as
the Lord our God shall call. That it is to thera in the same man
ner, and on the same terms, as to the Jews, is decisively conclud
ed ; because neither Si. Peter, nor any other scriptural Writer,
specifies any difference. The cions of the wild olive, St. Paul
informs us, Were graffed on the good olive ; where they grew, and
partook of the fatness of the root, in exactly the same manner, as
if they had been the natural branches. The terms, it is to be re
membered, are the same : and the promise conveys no more, as
well as no less, to the Gentiles than to the Jews ; unless the altera
tion is declared. Such Children, then, among the Gentiles, as are
born of those, who profess the religion of the Scriptures, are in
cluded in the covenant, and are to be baptized. But the warrant
extends to no others.
4. TAe same doctrine is declared still more explicitly in 1 Corin
thians vii. 14.
For the unbelieving husband is sanctified by the wife, and tke un
believing wife is sanciified-by the husband; else were your ckildren
unclean, hut now are tkey koly.
In this passage St. Paul declares, that, if both parents are un
believers, tkeir ckildren are unclean : that is, may not be offered to
God ; or, in other words, may not be baptized : there being no
other mode of offering children to God under the Christian Dis
pensation. Thus the doctrine under discussion is, 1 think, clearly
evident fi-om the Scriptures. Accordingly, it has been adopted as
the doctrine of almost all prolestant Churches ; and exists, in the
plainest language, in almost «very prolestant catechism, and con
fession of Faith.
This doctrine has, however, been opposed in two ways, and by
considerable numbers of divines, and other Christians ; and, among
them, by many men of learning and piely.
One class of those, who have rejected this doctrine, have consid
ered cMldren as entitled to baptism in .their own right ; and without
any reference to the relaiion, whick Mey bear, to iheir parents.
These, I suppose, build their seheuae On the feet, that the Jewish
chiidren were universaUy eirownmsed, on ihe direction given by

SER. CLIX] SUBJECTS OF BAPTISM. 341
Christ to ministers, to teach all nations, baptizing them, &c. ; on the
declarations of Christ concerning little children ; and, perhaps, on
some othpr foundation, of which 1 ara ignorant.
After what has been said concerning this subject in these dis
courses, it seems to me wholly unnecessary to make any farther
observations on the scheme in question. The views, whicn I have
formed of it, I have already expressed with sufficient minuteness.
If what I have said is not satisfactory ; I shall despair of giving
satisfaction. The other class require parents to make a profession of religion
before they will permit their ckildren io he baptized ; but neither re
quire, nor expect, them to partake of the Lord's Supper, In this
manner parents are taught, that there is a distinction between the
qualifications, which in the view of the Scriptures are necessary to
wariant us to offer up our children in Baptism ; and those, which
are necessary to make us, lawfully, communicants at the table of
Christ. This distinction appears to me to be altogether unscrip
tural. In support of this observation I observe.
First. That the Scriptures kave no where exhibited two such dis
tinct sets of qualifications.
If such a distinction be found in the Scriptures ; it cannot be
shown. Until it is shown, this position must be admitted.
Secondly. The tenour of the Christian Covenant precludes every
idea ^ such a distinction.
In this covenant we avouch Jehovak to he our God, and ourselves
to be kis ckildren. This is a full profession of piety. That a pro
fession of piety ought to be sincere, and to be made with the heart,
will not be questioned. Brit, if the Profession be sincere, it can
not be questioned, that the Professor has every possible right, and
is under every possible obligation, to partake of the Lord's Sup
per. If he believes the profession sincere ; he will certainly be
lieve, that he has this right, arid is under tbis obligation. If he
beheves, that it is not sincere; he will certainly beheve, that he
has made it hypocritically and wickedly : for he cannot doubt,
that God requires trutk in tke inward parts. If, before he has made
a. profession, he doubts whether he shall make it with sincerity ;
he certainly cannot but know, that ke, ziiho doubteik, is condemned,
andihat wkaisoever is not , of faitk is sin : thatis, as 1 understand
St. Paul, we cannot do that, which we do not find to be wilh a fair,
rational probability, warranted in the Scriptures. . That he who
enters into covenant wilh God, should possess trutk in tke inward
parts, cannot be doubted. For unto tke wicked God saitk, Wkat
kast tkou to do, tkat tkou shouldest declare my statutes, or that thou
shoiddest take my covenant into iky moutk ? That real religion, or
the religion of the heart, ought to be professed in a covenanj: with
God, where the words always contain a profession of real reUgion,
cannot be doubted by a man of common sobriety. No more can
it be doubted, that he, who is about to make this profession, ought

342 WHO ARE PROPER [SER. CLIX.
first to be fairly persuaded, that he can, and shall, make it sincere
ly. If it cannot be made sincerely ; it is, I think, unanswerably
evident, that it ought not to be made at all. In what manner, and
on what grounds, he, who makes a profession, which he either
knows, or believes, to be false, can, in consequence of that pro
fession, expect blessings for himself or his children, I confess my
self unable to divine.
Tenderness of conscience is, I am aware, usually pleaded for the
practice, against which I contend ; and is pleaded in the foUowirig
manner. " The person, who wishes to make a profession of reli
gion, for the purpose of obtaining Baptism for his children, feels,
that they ought not .to be deprived of such a privilege through his
negligence • and is satisfied to enter into covenant with God, and
to dedicate his children to Him ; but cannot come to the sacra
mental table, because of the denunciations," contained in the Scrip
tures against an unworthy participation of that ordinance. To this
tenderness of conscience," it is added, " Christian charity is bound
to exercise a corresponding tenderness ; and to permit hira, who
is the subject of it, to make a profession wilh these views ; and of
course, to suffer him to absent himself from the table of Christ,
until his scruples shall be removed." This plea, as it seems to
me, proceeds wholly on a series of errors ; and those, I think, of
a very unhappy nature. The tenderness of conscience, here al
leged, appears to me to be wholly mistaken. Tenderness of con
science in the true and proper senSe, always supposes, that the
person, who is the subject of it, is sincerely inclined to do his duty,
-wherever he knows what it is. Its only perplexities, therefore,
arise from the uncertainty of its duty. The person, who did not
know that it was lawful, and was not satisfied that it was unlawful,
to eat tkings offered to idols, would feel himself deterred frora eat
ing these things by tenderness of conscience. A person, who,
with a belief that he was a Christian, has made a profession of re
ligion, may afterwards doubt whether he was really a Christian,
and whether his profession -was sincere ; and, of course, may en
tertain serious and distressing scruples concerning the- lawfulness
of his attendance upon the Lord's Supper. To tenderness of
conscience thus existing, and thus exercised, or exercised in the
same manner on any other occasion. Christians are bound to give
every charitable indulgence.
But the case in hand appears to me to be of a widely different
nature. Here the original supposition, as declared by the candidate
himself, is, that he is not in his own view a Christian. Of this he
exhibits himself as being clearly satisfied : for he alleges it as a
reason why he cannot come to the sacramental table. But he
thinks, that, without being a Christian, he may offer up his children
in baptism.
This error is founded on the supposition, that there is one coridi-
tion, upon which, men may lawfully dedicate their children to God

SER. CLIX.] SUBJECTS OF BAPTISM. 343
in baptism ; and another, upon which they may lawfully come to
the Lord's Supper. This is a distinction, wholly unknown to the
Scriptures. The only condition, on which both these things may
be done, is, that we first offer up ourselves to God in the covenant
of grace. Until this is done, we can lawfully celebrate neither of
these sacraments. When it is done, we can with exactly the same
lawfulness celebrate them both. But the person concerned, actu
ally enters into this covenant. In this fransaction he is sincere ;
or he is not. In other words, he is a Christian, or he is not a
Christian. If he is not ; he cannot make this covenant with God
in truth, and therefore cannot makeitatall. If he is ; as he engages
to walk in all the commandments of God, he is not only entitled,
but obliged by his own engagement, as well as by the divine com
mand, to celebrate the Lord's Supper.
Another error in this scheme, is the supposition of the candidate,
tkat ke can dedicate kis cMldren to God, while ke cannot dedicate
Mmself. If his heart is right ; that is, if he is religiously sincere,
in one of these cases ; it will be so in the other ; and the offering
will in both cases be accepted. If he be not thus sincere in the
one case ; he will not be sincere in the other ; and the offering will
be accepted in neither. In vain will , it be pretended, that a man
loves his children better than himself; or that he can perform an
act of religious duty on their behalf, which he cannot perform on
his own.
Another error, attending this scheme, is the supposition, tkat
baptism is, in its ownnature, a privilege. Nothing is a privilege, in
the religious sense, but what God has made such: and He has
made notiiing such, except in his own way, and on his own terms.
Baptism is a privilege, when administered, and rpceived, in tiie
manner appointed by him ; but in no other. When this ordinance
is received in any other manner, it is plainly no obedience to any
command of his ; and therefore has no promise ; and, let me add,
no encouragement to hope for a blessing. Blessings descend when
God is pleased to give tnem. But he cannot be expected to give
them, unless when he is obeyed.
. Thirdly ; . Tkis sckeme introduces disorder into tke Christian
Ckurck. Some of the persons who hold this scheme, consider those who
make a profession, without an intention to partake of the Lord's
Supper, as being members of the Church : yet, so far as I know,
very few of them regard themselves as sustaining this character.
Accordingly, few of them offer to vote in ecclesiastical proceedings.
Others consider them, as they usually consider themselves ; to wit,
as not being members of the Church. If they are not members
of the Church ; it may be asked, but cannot be answered. Why
do they act as Church-members in offering their children in Bap
tism? If they are members of the Church; it may be asked m
the same unanswerable manner. Why do they not act as Church-

344 BAPTISM. [SER. CLiX.
members throughout ; particularly in celebrating the Lord's Sup
per? The Scriptures have confined Infant Baptism to the children
of those who are members ; and all these they have required to do
all tkings, whatsoever Christ hath commanded. But there is not a
more solemn command; there is not a command-, which addresses
itself to the heart of a Christian in a more forcible and affecting
manner, than. This do in remembrance of rhe. Yet the persons in
question not only live in a constant disobedience to this command ;
but, when they assumed the covenant, plainly declared, that Ihey
formed no design of performing this duty. Upon this plan they
were received both by the Minister and the Church, to whom they
joined theniselves. At the same time, although these persons dis
obey this command through Ufe, they are, so far as I know, never
called in question concerning their disobedience by any Church,
with which they have been united. In what manner this conduct
can be supposed consistent wilh the duty of Ministers to teach,
and of Churches to require, those who are of their communion, to
observe all things, whatsoever Christ hatb commanded, I am unable
to explain.
Several other things of minor importance, which I have not time
to consider at present, are alleged in behan" of this practice. In
deed, had I ever sb much time, they are of too Utile weight to demand
any serious attention.
On the other hand, the evils resulting from it are, at least in my
view, of serious importance. It introduces into the minds of those
within, and thpse without, unhappy views concerning the impor
tance of the covenant ; concerning that profession of religion,
which we make, when we enter into it; and concerning the nature
and tendency of the obhgation and efficacy, of both Baptism and
the Lord's Supper. All these, as they are presented to us in the
Gospel, are, even in the view of the Church itself, lowered beneath
the EvangeUcal standard : while in the apprehension of others,
they are apt to be regarded as mere forms, and cease to be con
sidered as services of piety. The discipline of the Church, at the
same time, becomes unhinged. Neghgence in one case begets
negUgence in another ; and thus a general spirit of disregarmng
this duty takes possession of the Church at large. In this state of
things^ it is hardly possible, that Christians should improve, or that
sinners should feel any strong inducements to enrol themselves in
their number.
II. / skall now attempt to show what Baptism is, considered as an
external religious rite; or, in otker words, in wkat manner Baptism
is io be administered.
Concerning this subject, I observe;
1. Tkose to whom this ordinance is to be administered, are to be
baptized into tke name of the Father, and of the Son, and of the Holy
Ghost, .

SER. CLIX.]. THE MODE OF ADMINISTRATION. 340
In Other words, they are to be admitted into the visible family of
God in the world ; to have his covenant publicly established on
them, by receiving this ordinance, its initiatory seal ; to be openly
enrolled among his children ; and <o take his Name upon ihem as a
godly seed. j '
^he reasons why I supppse persons shouldhe baptized into, and
not in, the Name ofthe Fatker, and of tke Son, and ofthe Holy Ghost,
I have alleged in fomer discourses. It will be unnecessary to re
peat them here. ',
2. They are to he haptiied by a Miriister of the Gospel.
The proof of this position lies in the fact, that tiie commission to
baptize was given to np other. No others, therefore, are warranted
to perform tms office,
3. Baptism is iobe administered witk Water oniy.
This, only, is mentioned in the Scriptures. Nothing else, there
fore, can with propriety be used by us.
4. TMs water maybe administered indifferefitlyyeithdrby Sprink
ling, Affusion, or Immersion, - ^
On this subject, the Christian World has, for a considerable
length of time, been disturbed by the clashing opinions, and labo
rious contests, of men, arranged on the two sides of the question
concerning Baptism. It is remarkable, that those who have
adopted the doctrine of Infant Baptism, have very generally con
sidered sprinkling, or affusion, and that those who have opposed
it, have considered Immersion, respectively, as the proper modes
of administration. Why this has, happened, I am unable to ex
plain. The latter of these classes have founded- their opinion,
professedly, on the proper meaning of the word Ba«Tigu, and its
root Ba*Tw; and on certain texts, in which, they think, they find
proofs, that the proper mode of baptizing was Immersion, or
Plunging. Concerning the former of these subjects I observe,
, 1. That the body^of learned Critics, andl^eiticographers, declare
that the oj-igirial meaning pf both these words, is to tinge, stain,
dye, or coloiir ; and that, when it means immersion, it is only in a
secondary and occasional sense ; derived from the fact, that such
things as are dyed, stained, or coloured, are often immersed for this
end. This interpretation of the words,.also, they support by such
a-series of quotations, as seem unanswerably to evince, that this
was the original, classical, meaning of these words.
2. I have examinedalmost one hundred instances, in which the
word ' Baitt^u,, and its derivatives, are used in the New Testa
ment ; and four in the Septuagint : these, so far as I have observ
ed, being all the instances, contained in both. By this examina
tion it is to my apprehension evident, that the following'thirigs
are true : ,'
That the primary meaning of these terms is Cleansing ; the Ef'
feet, not the Mode, of washing :
Vol. IV. 44

346 BAPTISM. [SER. CLIX.
That the mode is usually referred to incidentally, wherever these
words are mentioned ; and that this is always the case, wherever
the ordinance of Baptism is mentioned, and a reference made, at
the same tirae, to the mode of adminisfration :
That these words, although often capable of denoting, any mode
of washing, whether by Affusion, Sprinkling, or Immersion ; (since
'cleansing was familiarly accomplished by the Jews in all these
ways) yet, in many instances, cannot without obvious impropri
ety, be made to signify Immersion ; and in- bthers cannot signify
it at all. . .
St. Paul informs us, 1 Cor. x. 1 , 2, Moreover, Bretkren, I would not
tkat ye should he ignorant, kow tkat all our Faikers were under the
cloud, and all passed through the sea ; And were all baptized unto
Moses in the cloud, and in the sea. Happily for us, we have so
particular an account of this transaction, as to be able to deter
mine, absolutely, what St. Paul intended by the Baptism of the
Israelites in this instance.
In Exodus xiii. 21, 22, it is said. And the Lord went before ihem,
that is, the children of Israel, by day in a pillar of a cloud, io lead
them in the way, dnd 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 ihe pillar of fire by night, from before ihe people. In the
fourteenth chapter, 1 9th and 20th verses, it is said. And tke Angel
of God, wkick went before tke camp of Israel, removed, and, went
bekind tkem ; and. ike pillar of the cloud went from before their face,
and stood behind them ; and ii came between tke camp of tke Egyp
tians and tke camp of Israel ; and it was a cloud and darkness io
ihem, but it gave ligkt by night to these, so that tke one came not
near tke otker, all the night.. And Moses stretched out kis hand over
ike sea, and tke Lord caused the sea to go back, hy a strong east
wind, all that nigkt, and made ike sea dry land ; and tke waters
were divided ; and ike children of Israel went into the midst of the
sea, upon tke dry ground; and the waters wereazdall unto tkem on
tkeir rigkt kand, dnd on tkeir left.' In these passages, we find
among others the following facts declared.
. First ; That God, or the angel of God, went before the Israel
ites, from the comraencement of their journey at Succotk, in a pil
lar of cloud by day, and in a pillar of fire by night, until they were
overtaken by Pharaok and his army, on the margin of the Red Sea
beside Pihahirotk.
Secondly ; That the angel of God, who hitherto had gone before
the camp of Israel, removed, and went behind them, together with
the pillar of the cloud ; and that this symbol of the Divine presence
was a source of pecuhar darkness to the Egyptians, and of pecul
iar light to the Children of Israel; so that the former came not near
the latter all the night.
Thirdly ; That the waters of the Red Sea were divided, so as to
be a wall on the right hand, and on the left.

SER. CLIX.] THE MODE OF ADMINISTRATION. 347
Fourthly ; That the Children of Israel went into (he midst of the
sea upon dry ground.
In the whole of this story, it is evident, there is no account what
ever of that Baptism of the Israelites, mentioned by St. Paul in
the passage quoted from 1 Corinthians. There is not even an al
lusion to this Baptism, unless it is in the declaration, that ike pillar
of tke cloud went from before tke Iraelites, and stood bekind tkem.
By the waters of the Red Sea, they were not even sprinkled; much
less immersed, but went, as Moses expressly informs us, between
two walls of water, upon the dry ground. Neither is there here
any account, that they zoere baptized in the cloud, whatever this phra
seology may mean.
But what Moses has omitted, Asapk has particulai-ly recorded in
the 77th Psalm, in the following words : The waters saw thee, O.
God ; tke watets saw tkee ; they were afraid ; the depths also were
troubled : the clouds poured out water ; the skies sent out a sound.
Thine arrows also went abroad ; the voice of tky tkunder was in the
heaven ; the lightnings lightened the world; the Earth trembled and
shook, Tky way was in the sea ; and thy path in the great waters;
and thy footsteps are not known : Thoii .leddest tky people like a
flock by tke kand of Moses and Aaron, In this account of the pas
sage tiirough the Red Sea, we have tke Baptism, spoken of hy St,
Paul, expressly mentioned ; together with seveial other facts, not
recorded by the Historian. TAe Clouds poured fortk water upon
them, or descended upon them in rain, while. they were journeying
through the sea. The marginal and literal translation is. The clouds
were poured forth wilh waters. There is reason to beUeve from
this declaration, that, when the cloud passed from tbe van of the
Isi-aelites to the rear, or when, in the language of the Psalmist,
they zoere poured fortk from before the Israelites to stand behind
them, the rain may have descended from the cloud during this
passage. Whether this be admitted, or not, it is clear, that this
is the only account of the Baptism, mentioned by St, Paul, which
is contained in the Old Testament. And it is equally clear, that
this Baptism was a Cleansing, accomplished by the sprinkling of
rain, and certainly not by Immersion. The fancy of some of my
Antagonists, that me cloud in some manner or other, embosomed the
Israelites by resting upon them, and thus enveloping them, as water
envelops a person immersed in it, would appear well, I think, in
Poefry ; but has an aspect scarcely serious enough to claim a place
in a Theological discussion.
Here then, is one instance, in which this word denotes cleansing
by Sprinkling, and not by Immersion.
Another is found in Hebrews ix. 10 ; Wkick stood only in meats,
and drinks, and divers waskings, Sioufoptis Ba*Ti(i'(i.ois, diverse Bap
tisms, The word Jieupojoi, when united with a substantive in the
same number, denotes regularly, that the things, signified hy tke
substantive, are different in tkeir nature. Thus in the present case,

348 BAPTISM. [SEB. CLIX
the phrase A'Dc/se Baptisms, denotes Baptisms, which were differ
ent in tkeir nature from eack otker, !Now as the Element, with
which all these washings were accomplished, was water, tke differ-
ertce lay, of course, only in tke mannir, in which tke wasking was
performed. Here, then, is another instance, in which the word
signifies soraething, altogether different from Immersion.
Another example is found in Matthew iii. 1 1 ; Where John the
Baptist says concerning Christ,. fle skall bttptizeyou witk tke Holy
Ghost and with fire. The bare rendering of tbis passage. He shall
immerge you in tke Holy Gkost, and in fire, is, one would think, a
sufficient exposition of the impropriety of ti-ansVating Botwi^u, by
the word immerge, or plunge. Substitute cleanse for immerge ;
and the impropriety vanishes.
But we are not left to conjecture concerning this Subject. Both
Prophecy and History inform us of the manner, in which this
Baptism was accompUshed. The Prophet Joel, Chapter ii. 28, 29,
says, It skall come to pass afterward, tkai I will pour out my Spirit
upon all fiesk ; and your sons and your daugkiers skall prophesy,
your old men shall dream dreams, and your young men shall see ¦sis-
ions; and also upon the kand-maidens, in'tkose days, zoill I pour oui
my. Spirit, Such is the language of the prophecy, which St. Peter
declares to have been fulfilled on this occasion.
The History is given to us in the following words : And wken
tke day of Pentecost was fully come, they were all with one accord,
in one place ;, and suddenly there came a sound from Heaven, as of
a rusking, migkty wind ; and it filled all the house, where tkey were
sitting; and there appeared unto tkem cloven tongues, like as of fire ;
and it sat upon eack of them ; and they were all filled witk the Holy
Ghost, Here we are directly told, that the Baptism with the Holy
Ghpst, and with fire, was accomplished by the Affusion of botk on
the Disciples, from Heaven, To avoid the force of these direct
declarations of the Prophet and the Historian, some of those, with
whom I am contending, have, in the indulgence of an excursive
imagination, gravely told us, that St, Luke declares the Holy Ghost
to have filled the houses Hence they conclude, that the Disciples
were enveloped, and in a proper sense immersed, in the Holy
Ghost. This is one, among many specimens, of the length, to
which even wise and good men are carried by favouritism for a
darling point. Beside the metaphysical absurdity, and, as I think,
indecency, of attributing place and extension, in this manner, to
the Divine Spirit, these gentlemen do direct violence to the words
of the EvangeUst. St, Luke informs us, that ike sound filled tke
kouse. The pronoun It, which precedes the verh- filled; has, for
its antecedent, sound; the only substantive in the verse, to which
it can possibly refer. The words of the original are still more ex
pUcit 5 and are thtis literally rendered : And suddenly tkere came
from Heaven a sound, Uke that of a rushir}g mighty sumd, and filled
the whole kouse, where they were sitting. Were there any room for

SEE. CLIX.] THE MODE OF ADMINISTRATION. 349
a possible doubt, that doubt is removed by. the exposition of an
Inspired Commentator. Therefore, says the Apostle Peter, verse
33, being by tke rigkt kand of God exalted, and kaving received
of Ike Father ihe promise of tke Holy Gkost, He, that is, Christ,
katk shed forth tkis, which ye now see and kear. The word, trans
lated hath ^Ae J /er^A, is 6|?3£Sj, hath poured out : the same verb,
which St. Peter uses to denote the same thing in translating the
passage from Joel. Here, then, is another instance, in which the
word Baifci^w doCs not mean, to immerse. .
I shall be excused, on account of the length of even the most
concise comments of this nature, from proceeding any farther.
Suffice it, to say, that there are many other instances, in which it is,
in my own view, incredible, that this verb, and its derivatives,
should mean Immersion ; and that, on the contrary. Cleansing is
directiy indicated by them, in all cases, as their principal meaning.
3. It is incredible, that the multitudes, whom John baptized in tke
wilderness, we're immersed.
Of these a yery great multitude were women. These multi
tudes certainly came to bear John, without having prepared any
proper dress, in which to be baptized : for they could not even
know, that he would baptize them. It will not be mistrusted, that
this promiscuous assembly were immersed naked. , To haye im
mersed them, with their clothes on, would have exposed them to
certain disease and death.
4. It is impossible, tkat tkose, wkom Peter and kis companions
baptized on the dqiy of Pmtecost, skould kave been immersed, '•
All the difficulties, which attended the Baptism of Jokn' s follow
ers, attended that of these, people also; and probably, in a still
higher degree ; because they did not assemble to be baptized, nor
even to hear the preaching of the Apostles. They therefore, cer
tainly assembled in their own usual dress. At the same, time, it
seems almost a thing of course, that the Apostles, who had justre-
ceived a spfritual Baptism, by the Affusion of the Holy Ghost, and
announced it to their hearers, should follow the mode, in which
this^Baptism was administered to them, in administering the .Bap
tism, which was symbolical of it, to their hearers.
But, independently of these considerations, tke tking itself cauld
not be done by the Apostles, in tke circumstances, and within the time,
specified inJke mode of immersion. St. Luke informs us, that ihey,
zsho received the word of Peter, were tken baptized; and tkat the
same day tkere were added to ikem.aboui tkree thousand souls. The
only way, in which these persons could be known to be added to
the Church, or could in fact be added to the Church, was by their
Baptism. Tbey were, therefore, baptized that day. But thc
Apostles could not, in any supposable circumstances, furnished by
the City of Jerusalem, nor indeed in any circumstance^ whatever,
baptize by Immersion three thousand persons within the utmost
part of that day, which the story will allow us to consider as left

350 BAPTISM. [SEB. CLIX.
for this purpose, after the other transactions, mentioned in it,
were ended.. The least consideration of the time; necessary for
each administration, will clearly shoW this impossibihty. Icon-
elude,, therefore, without hesitation, that these persons were not
immersed. ,,
5. The fact, that the Affusion of tke Holy Ghost is called Bap
tism, is a direct proof thai ihe Affusion of Water is', in the view of
the Scriptures, Baptism aho.
The only question, wilh which we are here concerned, respects
the mode merely. If, then, the communication of' the Holy Ghpst,
whether for the purpose of enduing with supernatural gifts, or o,f
sanctifying the soul, regukrly expressed in the Scriptures by the
verbs sxj^su, bxxvu, and ex/yvbi, to pour out, be in the same Scriptures
styled Baptism; then the affusion of water in the ordinance sym
boUcal of this spiritual Baptism, is, in the view of the Scriptures,
Baptism also.
6. Christ has expressly taught us, that Immersion is unessential to
tke administration of this ordinance.
In John. xiii. when Christ offered to wash the feet of Peter, heat
first opposed ^t ; but, afterwards consenting, requested, that not
only his feet, . but bis hands and his head, might be washed also.
Our Saviour replied. He that is washed need not, save to wash Ms
feet ; hut is clean every whit. The word, -here rendered, Ae tkat
is wasked, is, 'o XsXsftsiios, generally denoting tke washing ofthe wkole
body^ or batking ; and by respectable Critics is supposed. to have
this* meaning here. My reasons for , differing from them are the
following. First ; TAe words of Christ are a reply to those of Peter, and in
tended to oppose the pr'oposal made by him, tliat his master should
wash kis kands, andhis kead^as well as kis feet..
But the declaration, that a person bathed has no occasion to
wash any part of his body, except his feet, contains no opposition
to Peter'' s proposal ; since Peter was not bathed ; nor indeed any
relation to it, so far as appears to me, except what is very distant
and fanciful. ,
Secondly ; Peter, upon tkis declaration of Ckrist, yields ihe point;
and consents to kave Ms feet only wasked, on tke ground of tkis de
claration. , ,
Had he tmderstood his master to intend by XeXxfjisvoS, a person,
wko. hadi been bathed:; he -would naturaUy have repUed, that this
was not his own situation ; at least, he could not have failed to
think 'm ihis mantier. ' - " , ,
Thirdly; The opinion of those, who consider Ckrist a^ , speaking
kere of a person bathed, is, if I mistake not, tkat He intends, by a
figiiraiive use of tkis term, a person regenerated, or sanciifie^. But,
in this sense, I cannot see, that the declaration is true. Under
stood in this manner, Christ declares, that a person, who is regen
erated, is, with a small additional purification, perfect. The Scrip-

SEB. CLIX.] THE MODE OF ADMINISTEATION. 351
tures, on the contrary, exhibit mankind as very imperfect in their
best estate. St. Paul, when he wrote the Epistle to the Romans,
and was about fifty-six years of age, and of course far advanced
i^i the Christian character, says, OA .' wretched man, that I am J
Whb shall deliver me from the hody of this deatk ? ll can hardly be
believed, I tiiink, that in the view of Paul, the additional purifica
tion, indicated by washing the feet, would have made kipi a per
fect man.
If Christ is supposed here to intendia literal bathing ; the mean
ing is obvious enough, and undoubtedly contains a truth ; but the
application of it to the case in hand; seems difficult, if not impos
sible, to be conceived ; the situation of a person, who had been
bathed, not being that of Peter.
The meaning of the passage, in my view, is this. The washing
of the Disciple's feet was a symboUcal washing. As Christ per
formed it, it exhibited, on the one hand, his pre-eminent conde
scension, and on the other, indicated the fact, that He was the
Author of their internal purification. This appears to me decisive
ly proved by the declaration of Christ in answer to Peter, who, at
first, not understanding the design of the washing, and thinking it
very improper, that his Master should perform it for him, said,
Tkou shalt never wask my feet. Chi-ist then answered him. If I
wask tkee noi, thou hast no part witk me : that is, "Unless thou re-
ceivest the sanctification from me, of which this washing is a sym
bol, thou art not my Disciple." Peter appears to me, plainly, to
have understood it in the same manner : for, being now acquaint
ed with the real design of Christ, he replied. Lord, not my feet only,
hut also my hands, and my head : Christ rejoined, Ae that is washed,
needeth not, save to wask his feet ; but is clean every whit, A sym
bolical washing is perfect although applied only to the feet ; as
perfect, as if il were also appUed to the hands and the head. If
this consfruction be admitted, it must also be adraitted, that the de
claration is general, and extends to every other symboUcal wash
ing ; and therefore; to Baptism, unless excluded by some plain
exception. 7. TAe same doctrine is taught by God in ike ikiriy-sixtk chapter
of the Prophet Ezekiel.
Here, speaking of the Israelites, He says. Then will I sprinkle
clean water upon you, and ye skall be clean ; and I will put my spirit
witkin you, and caUse you to walk in my statutes. Whether this is
a direct prediction of the ordinance of Baptism, as well as of the
Regeneration symbolically denoted by it, or not, is, to the present
purpose, a matter of indifference. It cannot be denied, that it is
symbolical language, in whicb God thought it proper to denote
Regeneratiqn, by the affusion of his Spirit upon the soul. But if
thelanguage describing the act of sprinkling, was proper symbol
ical language to denote the act of Regenerating, then the act itself
of sprinkling, is a proper symbolical act, unless God has made it

352 BAPTISM. [SER. CLIX,
improper by some plain declaration. The propriety of the act,
as a symbol, is evidently the only source of propriety in using the
language, descriptive of the act, as a symbolical exhibition . of that,
whichit denotes ; to wit. Regeneration. ' • ' '^ .
To these observations-may be- added, the unsuitablene'ss of Im
mersion as an brdinance of public worsMp; to ihe circumstances of
tnany nation^ in Ike world.
In a nation, whose manners are like ours, there is, to say the
least, a degree of impropriety in this practice, which is very un
happy. This, it will be easily seen, is a subject, on which I can-
nolhere expatiate. It will be sufficient to say, that, whatever im
pressions may be made by this practice in countries, where Bath
ing is a standing cuslom ; here, they are of a very unfortunate na
ture, and such as are directly opposed to every religious' feeUng.
I speak frora facts, and not from opinions ; and from facts, repeat
ed through a century, and therefore operating, not by their nov
elty, but by their nature.
At the same time, the Health, artd the Lives, of those, who are
baptized, are often injured, and destroyed* Here, also, I speak
from facts. Both these considerations form,.! acknowledge, only
a presumptive argument in the present pase ; for God has an Un
questionable rigbt to require us to undergo this exposure, or any
other, according to his good pleasure. But the presumption is a
very strong one; and to be admittedin its full force, unless the
practice, contended for, is expressed with indubitable clearness.
On the texts, alleged by those, with whom I arn contending, as
proofs of Baptism by Immersion, I shall make but a few observa
tions : because the dispourse has already been long ; and, partic
ularly, because they appear to me, to furnish very littie support to
the side of the question; in behalf of which they are alleged. It
is said ofour Saviour, that after He was baptized, he went vp
straightway from the water, «vs§ii a*o ts uSatos, He ascended from
the water : the word mmioiim signifying io go, or come up ; to as
cend ; in whatever manner. This passage appears to be descrip
tive, solely.^ of Christ's ascending the banks of Jordan, after he had
received Baptism. That this is not the meaning of fhe phrase can-
npt be shown ; nor rendered probable. The preposition mo, is
erroneously rendered oMiq/" in our translation. Its proper mean
ing, as every Greek scholar knows, is from ; andean be out of,
only by accident ; as in Matthew vii. 4 : Let me pull out the mote
out of thine e^e. Even here it> would be much better rendered,
Let me take tke mote from ikine eye. If Jl^WAeto intended tp ex-
pressChrist's rising out of the water; he has certainly used phra
seology of a- very peculiar nature.
Another passage, often triumphahtiy alleged for the same pur
pose, is Acts viiii'38, 39 : And tkey went down botk into tke water,
botk Philip, and the Eunuck ; and ke baptized kim, and wken they
were 'come up out of the water, the Spirit of the Lord caught away

SEE. CLIX.] THE MODE OF ADMINISTRATION. 35y
Philip. To the translation, here, no reasonable objection can
bemade. I will, therefore, not avail myself of what might, how
ever, be justly alleged, to wit, that sig may^ with equal propriety,
signify to, and SK,from, Still 1 object to the construction of my
antagonists, for these reasons :
First; That we as naturally say that they went into the water,
of those who went in to the depth of the knees, or even of the
ancles, as of those who have plunged themselves.
Secondly ; The declarations, here made, are made concerning
the Eunuch and Philip alike. Of both il is said, that ihey went
down into ihe water ; if we render the word «is, into. Of botn, also,
it is said, tkat wken tkey were come up out pf tke water ; ifwe ren
der the word ex, out of. Now let us see what will be the true im
port of the passage, according to this mode of construing the words
in question. And tkey went down, both, into tke water, hoth Philip
and the Eunuck : that is, tkey were both plunged. And he baptized
Mm; that'is, Philip plunged, ihe Eunuck, And when they were
come up out of the water, that is, when they had both been plung
ed the second time, and risen up from their immersion, the Spirit of
the Lord caught away Philip, In other words, both were plunged
twice ; and the Eunuch, the third time.
It is, I presume, unnecessary to comment on this version of the
text under consideration. The only remark which 1 shall make
upon it is ; that the adoption of such a sense for the two words,
KvaSaivu and xaca§aivu, by some learned critics, in the face of this
construction of this text, is not a littie surprising.
Thirdly ; I conclude, as I think, with certainty, that these words
have no reference to the immersion of either ; but are barely de
scriptive of the fact, that they went down to, ov into, the water ; in
which, perhaps, they waded a little distance.
Another text of the same nature, is Romans vi. 4 ; Therefore zoe
are buried with him, by Baptism into death. The word buried is
here supposed to denote Immersion, In the next verse it is said.
For if we are planted together in tke likeness of kis deatk. My An
tagonists are bound to shoiv, that this figurative expression, which
refers to the same thing, does not as strictly signify the mode, in
which Baptism is received, as the word buried; and, if it does, to
point out the particular mode of administering Baptism, de'noledby
the word planted.
These are among the texts, most frequently alleged by those,
with whom 1 am contending. I do not suppose, that they are re
garded as being of any great importance to the controversy. Their
principal strength lies, as I conceive, in tkeir own view, in what
they suppose to be the original meaning of the words ^a«Tt^w, and
Bairfu ; and these texts are pressed into the service, as auxiliaries.
If, then, their principal support fails, as, if I mistake not, I have
shown that it does ; these texts will be alleged withput success.
Vol. IV. 45

354 BAPTISM, &c. [SER. CLIX,
The general conclusion, therefore, appears to me to stand on soUd
ground ; to wit, that Baptism is in die Scriptures instituted as a
symbol of the Afiiision of the Spfrit of God, upon the soul, m re
generation, and the cleansing of its sins by the blood of Christ ;
and that the Mode, in which it is administered, is not in the Scrip
tures exhibited as a subject of serious importance, and is no where
declared to be Immersion.

SERMON CLX.
THE EXTRAORDINARY MEANS OF GRACE.  THE LORD's SUPPER. 
ITS NATURE AND DESIGN.  THE QUALIFICATIONS OP COMMUNI
CANTS.

Makksv. S3r-2S.—Jind asthey did eat, Jesus took bread and blessed, and brake it ; and
goee to them, and said, take, eat, ihis is my body. Snd he took the cup, and when
He had given thanks. He gave it to them ; and they all drank of if. And he said
unto thtm, this is my blood of the New Testament, whichis shedformany. And
tchen they liad sung an Itymn, they went out into ihe Jtfount of Olives.
Having considered at length the Nature, Intention, and Sub
jects, of Baptism, and the Manner in which it is to be administered; I
shall now proceed to examine the other Sacramental ordnance of
the Christian Church ; the Lord's Supper. In the progress of this
examination, I propose to consider,
I. The Nature, and,
II. The Design, of tkis ordinance ;
III. 7%e Qualifications necessary for attendance upon it;
IV. The Disposition zoith which it is to be attended ; and,
V. Tke Motives to tkis attendance.
1. Tke Nature of tkis ordinance may generally be described in tke
following manner.
It is a symbolical reUgious service, instituted by Christ as a
commemoration of his death. The symbols are Bread broken,
and Wine poured out : denoting the breaking of his Body, and
the effiision of his Blood upon the cross. The Taread is to be
broken, and the wine poured out, by a Minister of the Gospel
only ; and, by him, both are to be distributed to every member of
the Church, who is present. All these are to receive them both :
the Romish doqtrine, that the Laity are to receive this ordinance
in one kihd, and only the- Clergy in both kinds, being merely a
human invention, uncountenanced by the Scriptures. Before the
administration of each of these elements, a prayer is to be made :
in which the blessing of.God is to be implored upon tbe celebra
tion of the ordinance, and thanks are to be given to bim^ for his
mercy, and goodness, generally, and, particularly, as displayed in
the interesting event which is commemorated. The whole service
is to be concluded with singing a psalm, or hymn, by tbe communi
cants. This solemnity has been commonly styled a Sacrament, from the
resemblance between the engagement, made to Christ by the com
municants, and the oath of the Roman soldiery, by which, they

356 THE LOBDS SUPPEB. [SEB. CLX.
pledged their fidelity to their general. This name, however, it
bears in common wilh the ordinance of Baptism.
It is also often called the EMcAawi ,• Euj(a|isia; probably from
the use of the Word euxajCTtfas, having given -thanks, found in all
the accounts of this Institution, contained in the New Testament.
But the most usual name, which it bears among Christians, is the
Lord's Supper; the origin of which needs no explanation.
The Time, at which this ordinance is to be celebrated, is of no
material iraportance. It was instituted in the evening : it is, how
ever, celebrated .raost commonly at noon. This fact seems to have
been determined )3y mere convenience : and, as the Scriptures
have laid no stress on the time of celebration, it has been deter
mined, I think, with entire propriety. I canhot but observe here,
that as the time, and manner, of celebration, when this ordinance
was instituted, are distinctly exhibited : those-wko contend so stren
uously for Immersion, as essential io the ordinance of Baptism, from
the meaning of the word BaWi^u; and the few hints, which tbey
think they find in the language of theScriptures, at the best doubt
ful, are bound on their, own principles, to spread a table in the eve
ning, to sit in a reclining posture, and thus to celebrate' this sacra
ment on the evening preceding every Lord's day. All this ought,
also, to be done in a large upper room, contained in a private dwel
ling. It is presumed, no reason can be given, why so much solici
tude should be shown concerning the mode of administering Bap
tism, and, so Uttle concerning the moJe of administering the Lord's
Supper. This ordinance is customarily celebrated by a great part of the
churches in New England, on the first Sabbath pf every month.
This seems to be as frequent, as convenience will ordinarily allow.
In the Presbyterian cHurches, it is celebrated eiiher twice, or four
times, in a year : an infrequency, for which, I am unable satisfac
torily to account.
11. TAe Design of the Lord's Supper niay be summarily exhibited
in tke following manner ;
It is intended,
1 . To represent the great sacrifice of Christ on the Crosse
The truth here declared is sufficientiy evident fi-om the breaking
of the bread, and the pouring Out of the wine ; and completely,
from the words of Christ; TMs is my body wkickis broken for you.
1 Cor. xi. 24. And this is my blood of the' New Testament whick is
sked for many. Mark xiv. 24. Accordingly, all Christians, so
far as 1 know, have admitted the position as true.
In a fornier discourse concerning Baptism, I have remarked,
what indeed is felt and acknowledged by all men, that sensible im
pressions are much more powerful than those which are made on
the understanding. This truth is probably neither so fully, nor so
deeply, realized in any religious ordinance, as in the Lord's Bup-
per. The breaking of the bread, and the pouring out of the wine,

SEB. CLX,] ITS N.VrURE AND DESIGN 357
exhibit the sacrifice of Christ, with a force, a liveliness of represen
tation, confessed by all Christians, at all times ; and indeed by
most others also ; and unrivalled in its efficacy even by the Pass
over itself. All the parts of this service are perfectly simple, and
are contemplated by the mind without the least distraction or la
bour. The Symbols are exact, and most lively, portraits of the
affecting Original ; and present to us the crucifixion, and the suf
ferings, of the great Subject of it, as again undergone before our
eyes. We are not barely taught ; we see, and hear, and, of con
sequence, feel, that Ckrist our Passover was slain for us, and died
on tke Cross, that we migkt live.
As this " event, more interesting to mankind than any other
which has ever existed, is thus clearly presented to us in this ordi
nance : so tkose doctrines of tke Ckristian system, which are most
intimately connected with it, are here exhibited with a corresponding
clearness. Particularly, the Atonement, which this Divine Person
thus accomplished for mankind, is here seen in the strongest Ught.
With similar certainty, is that depraved character ofman, which is
here expiated, unfolded to our view: the impossibility of our justi
fication by works of Law ; our free justification by the grace of God,
through faitk in tke blood of Christ : and generally, the whole
sckeme of reconciling apostate man to kis offended Creator.
Tke guilt of sin, particularly, is exhibited to us, in the strongest
colours. This ordinance, by presenting to us in the most lively
and affecting manner, the sufferings of the Redeemer, powerfully
enforces on us a conviction, that those suferings were necessary.
Every Christian will readily subscribe to the declarations of St.
Paul ; If tkere kad been a Law given, which could have giz>en life ;
verity Rigkteousness should have heen by the Law ; and if rigkteous
ness come, or be, by ihe Law, then Ckrist is dead in vain. Had
such a law been possible, arid proper in the sight of God ; it would,
I think, certainly have been published to mankind. Had it been
possible, tkis cup would kave passedfrom Christ. Could the great
purpose of pardoning sin, andjustifying sinners, have been accom
phshed without the death of the Son of God ; this event could
never have found a plaCe in the counsels of Infinite Wisdom and
Goodness. To accomplish this end, then, the Infinite mind saw
no proper way, which was less expensive. How fearfully guilty
are those, to expiate whose sins this glorious Person died on the
Cross ; to save whom, this death was indispensable !
In this solemn ordinance, these truths are in a sense visible.
The guilt of sin is here written with a pen of iron, and with tke point
of a diamond. Christ in a sense, ascends the Cross ; is nailed to
the accursed free ; is pierced with the spear ; and pours out his
blood, to wash away the sins of raen. Thus in colours of life and
death, we here behold the wonderful scene, in which was laid on
kim tke iniquity of us all.

358 THE LORD'S SUPPER ; [SER. CLX
2. The Lord's Supper is designed to be a standing proof of the
Mission of Christ, arid of the trutk.of the Gospel, wkick is an account
of that Mission,
In the first of the Discourses concerning Baptism, I made a
similar observation concerning that ordinance ; and remarked, that
I should defer the particular corisideration of it to a future tirae.
The present is the occasion, to which 1 then referred^ I now,
therefore, observe generally that Baptism and the Lord's Supper
are, together with the Christian Sabbath, standing proofs in the
Church, ofthe mission of Christ, and .the fruth ofhis Gospel; and
that the observations, which, in this view, are applicable to one of
these subjects, Are substantially applicable to the others also. St,
Paul, after finishing his account of the Institution of this ordinance,
makes this remark, For as often as ye. eat ikis bread, and drink tkis
cup, ye do shew ihe Lord's death till He come. That, which the
Spirit of Inspiration declares to be invariably done in the celebra
tion of an ordinance, was undoubtedly included in the Institution
of that ordinance. But the Spirit of Inspiration here declares,
that, whenever Christians celebrate the Lord's Supper^ they show
forth, or'exhibit, the reality of his death, uritil the time of his se
cond coming. To do this, then; was one design, with which this
ordinance was instituted.
The manner,- in which the Lord's Supper becomes, and operates,
as a proof of these things, may be seen in the following particu
lars. ¦
First. It was instituted, either at the time specified, or afterwards.
If it was instituted al the lime specified ;- il was certainly instituted
by Christ himself. His enemies certainly would not, arid did not,
institute a solemn reUgious, service, as a memorial of a Person,
whom they hated, and despised. His Friends would not dare to
institute a religious service, unless it had been enjoined, or directly
countenanced, by himself ; or, in other words, unless He himself
had directed it. ll was, iherefore, instituted by himself.
But if il was instituted by himself, it is unnecessary to observe,
it was instituted before his death, and with' a full expectation on his
part, that he should die in the manner, predicted in tke Institution it
self ; viz. upon tke Cross, It was also iiistituled by a Person,
and in commemoration of the death of a Person, assuming the
character, and being believed by his followers rightfully to
assume the character, attributed to Christ: a Person, who came
into the world with a raission from God, to publish the way of
salvation, and lo give his life a ransom for many. It is impos
sible, that men of that age, and country, should not know whether
the Person, who is declared to have. instituted this ordinance, liv
ed ; and lived among those, who were witnesses of the Institution.
They could not but know whether the character, which is declar
ed of him, was his true character in the view of his followers;
and whether he sP lived, preached, and wrought miracles, suffered

SER< CLX.] ITS NATURE AND DESIGN. 359
and died. His life, miracles, preaching, and whole apparent char
acter, were all public ; and were, therefore, certainly known lo his
Countrymen ; particularly to the Pkarisees, and other leaders of
the Jews ; whp with so much zeal, hafred, and envy, laboured, in
cessandy, with a severe and prying scrutiny, to detect his ballings,
if he had any..
All these things, also, must have been kno-ivn, parlicu^rly, to
the Apostles. They lived wilh him daily ; and saw every thing,
which he did, heard every thing which he said, and knew, so far
as the nature of the case would allow, every thing which he was.
Judas had access to him at alhtimCs, and knew the worst, as
well as the best, ofhis character. He hated Christ, betrayed him
to the jewisk leaders, and corresponded with them intimately. If
Christ was animppstor ; he knew it.j and, instead of hanging him
self under remorse of.conscience for his treachery, would certain
ly have declared his Master's fraud to the world, and congratulated
himself for having delivered mankind from such a cheat. Par
ticularly, he would have disclosed this to the Pkarisees ; and they
to mankind.
But the Apostles themselves could never have commemorated a
person, whom they believed to be an impostor, in an act of reli
gious worship. Whether he was an impostor, or not, they certain
ly knew. In their long familiarity with him, they could not fail of
understanding the nature of all his conduct. It was impossible,
that they should have thus commemorated a, person, whom they
beUeved to be a cheat; especially a person, who left thera no
worldly benefits ; who was hated, and despise^, by almost all their
counfrymen ; and to follow whom was, productive of unceasing ob
loquy, contempt, and persecution. No human being ever com
memorated one, whom he believed to be an impostor, in this man
ner. ' , .
The Institution itsplf is a prophecy of the death, of Christ, and
of his. death on the Cross. He had, also, repeatedly prophesied
the same event befPre, both to his Aposdes. and to others. It was
pubUcly known ; as the Pkarisees prove in their conversation with
Pilate, -Matt, xxvii. 62, &c. With equal publicity had he declar
ed his resurrection on the third day : as is manifest in the same pas
sage. If he did not thus die ; if he did not thus rise ; he was be
yond all controversy proved to be an impostor ; and would have
been remembered only with execration. , No person, beheved to
be an impostor, has ever been remembered otherwise.
If tkis Institution zoas introduced after, tke period specified ; this
fad is, in the first place, contrary to tke united declarations of Ec
clesiastical History,
Secondly ; It is inexplicable ; and, I think, plainly impossible. .
i}f the Lord's Supper was not introduced at the time, specified,
those, to whom it was first proposed, could not but certainly know,
that they had never heard of it before. The Christians, to whom

360 XHE LORD'S SUPPER. [SER. CLX.
it was first proposed, must have been those at Jerusalem, or at
some other place ; and the time of this proposal must have been
either before, or afler, the publication of the Gospel.
If the Christians, to whom it was at first proposed, were those
at Jerusalem; they perfectly well knew the life, and death, of
Christ; and, the evidences ofhis mission, miracles, and character.
If he had not lived, taught, wrought miracles, _ died, and risen
again, in the manner declared ; it is impossible, that these persons
should not have known the falsehood of these declarations. If
they had not believed him to be the Messiah ; they must have be
lieved hira to be an impostor ; and would never have commemo
rated him in a rfeligious service. , It is to be remembered^ that
these persons were all Jews; whose bigotry to their own religion,
and hatred -to Christianity, are proverbial and wonderful; and
who would no raore willingly, to say the least, have coraraeraorat
ed Christ, as the Saviour of mankind, after, than before, his cruci
fixion ; unless they had becorae completely convinced, of his Res
urrection, and consequently of bis Messiahship. The very propo
sal of, such a commemoration they would have received only wilh
indignation and horror. This, certainly, would have been the
stale of facts, if the- institution bad been attempted antecedently to
the publication of St. Maitkew' s Gpspel, written in Hebrew for the
use of these very people..
If tkis sacrament wks introduced after tkis period, and. What is ne
cessary to give even plausibility to the suppositiori, so long afters
as to infer some obscurity, and oblivion of the events commemorated ;
tke attempt would kave been attended witk two insuperable difficulties.
The first is, St. Mattkew declares, tkai Christ Mmself instituted this
Sacr anient. Those, to whom the proposal was now made for the
first time, must of course, have.seen, that the Apostles themselves
had not obeyedthe injunction of their Master, and therefore false
ly professed to believe him to be the Messiah. The account, given
by Matthew, raust have contradicted any 'accounts, which tkey could
give, and clearly con-victed them of gross and absolute disobe
dience to Christ, in a capital point of Christian practice. With
Mattkew, also, agree the other Evangelists. There must, there
fore, have been an entire opposition between Mattkew and the
other Evangehsts on the one side, and those, who attempted to
form this new Institution on the other. Such a sphism must have
been too dangerous lo have been ventured upon, for the sake of
any institution, in so earlj- a period of the Church, and would not
improbably have terminated its existence.
The second difficulty is, St. LuJce declares, tkat tke Disciples be
gan ike delebration of tkis Institution on tke day of Pentecost ; ten
•days only after Christ's Ascension ; or just about tkat time ; and
asserts, that tkey continued this practice daily, and weekly, without
ceasing. See Acts ii. 42, 46 ; and Acts xx, 7. The last of these
passages, asserts this to have been the practice of the Aposties, on

SER. CtX.J _ ITS NATURE AND DESIGN. 3g j
the first day of the week in the year 56 : tw'enty-'three years after
the Crucifixion. The Book of the Acts appears to have been fin
ished in the year 64. The last declaration, therefore, assures us,
that the celebration of the Lord's Supper continued to be a weekly
practice of Christians until that time. Thus we learn from St, Luke,
that Christians, as a body, regularly celebrated the Lord's Supper,
under the authority of the Apostles, for twenty-seven years after
the Crucifixion.
St, Paul was converted about the year 37. He wrote the first
Epistle to the Corinthians in the year 56. In this Epistle, in the
eleventh chapter, twentieth verse, &c. he teaches us in the most deci
sive manner, that the Lord's Supper was a standing ordinance in the
Church at Corinth, and, by necessary analogy, in every other part
of the world. The same thing he indicates, also, in Chapter x.
21. As St. Paul was converted, four years ohly after the Cruci
fixion, and was at Jerusalem with the other Apostles, three years
afterwards; it is impossible, that he should not have known,
whether this ordinance was universally celebrated, or not ; and
whether it had, or had not been universally celebrated, in the ear
liest moments of the Apostohc Church. Si, Paul is, thus, a deci
sive witness of the truth of Si, Luke's account. Of both these tes
timonies, it is further to be observed, that they are given inciden
tally, without any design of establishing this fact, and for purposes
of a totally different nature. They are, therefore, absolutely unex
ceptionable, and undesignedly confirmatory of each other.
It may here with propriety be added, that Justin Martyr, who
flourished about the year 130, and was born about the close of the
first cehtury, says, " All Christians, both of the city and the coun
fry, assemble on Sunday, because our Lord rose on that day; and
then we hear read the writings ofthe Prophets and Apostles ; then
the person presiding makes a speech to the congregation, exhort
ing them to follow, and perform, the things which they hear. Af
ter this we all unite in prayer, and then celebrate the sacrament ;
and i^uch, as are willing and able, give alms." Here the celebra
tion of this ordinance is declared, by an unexceptionable Witness,
to be the regular practice of all Christians, throughout the world,
on every Lord's day. The universality of this celebration at the
period specified, proves beyond debate, that it was an original prac
tice of all the Aposdes.
With these testimonies of the Evangelists, and St, Paul before
them, the Primitive Christians would have certainly seen, that the
Institution was declared in the four Gospels, particularly in the
three first, to have been instituted by Cm-ist antecedently to his
death; and accompanied by a command; requiring a continual
celebration of it by all his followers. In the Acts, and, the first
Epistie to the Corinthians, it would be seen with equal certainty,
that St. Luke and "St. Paul declared the celebration to have cor
responded exactly witb this command, and to have been thus reg-
VoL. IV. 46

362 THE LORD'S SUPPER. [SER. CLX
ular, and universal, frora the beginning. Had the Aposties, then,
the only persons who had sufficient authority to introduce an ordi
nance of religious worship, proposed the Institution of this sacra
ment, as a new thing, at any distance of time after the crucifixion;
they would have been seen directly to contradict their own asser
tions ; which declared it lo be instituted by Christ before his death,
and to have been celebrated, regularly, by, themselves from that
date. At the same time, they must have attempted to impose an
other gross, and impossible, falsehood on their followers ; viz. that
they themselves had also regularly united in this celebration. It
is obvious, that an attempt to estabUsh this Institution, in such cir
cumstances, would not only have been impracticable, but pre
eminently ridiculous ; and equally evident, that no man, who seri
ously made such an attempt, could, in a religious service, have any
followers. Thus, it is clear, that the Lord's Supper was instituted by
Christ himself, at the time, and in the circumstances, specified ;
that it is a standing, unanswerable proof of his mission, and of
the Gospel which records it ; and that Christians, wjienever they
celebrate this ordinance, actually shew forth the Lord's deaikuniil
ke come.
3. Tke Institution'of this ordinance exhibits, m d strong ligkt, the
purity of Ckrist's character.
This sacrament was instituted by him as a commemoration of his
death; and proves unanswerably, that he foresaw with certainty
the time, and the manner, in which he should die. It proves, there
fore, beyond debate, the folloTving things.
First ; That ke was a prophet ; because he foresaw, and foretold,
his death, and tke time, and tke manner, in whick he was to die.
Secondly ; That kis death was voluntary ; because witk this fore
sight, ke migkt easily kave avoided it.
Thirdly; Tkat his death was intended to he an atonement for
sin ; or, in other words, his Body was broken, and Ms Blood shed,
for many. • ' '
Fourthly ; Thai He died witkout a crime.
No criminal, who can escape the death, which rewards his
crimes, ever yielded himself to such a death ; particulso-ly, to one
so painful, as that upon the Cross.
At the same time, no person ever introduced, no person can be
supposed to introduce, among any of mankind, much less among
his friends and followers, a remembrance of himself as a Malefac
tor, publicly convicted of an infamous crime, and put to death by
an infamous punishraent. No man ever wished lo have any thing
remembered concerning himself, which was not creditable to his
character. Much less would any man become the voluntary re
corder of his own guilt, and the remembrancer of his own shame.
But here, the death was in the highest degree infamous ; solicited
by a whole nation, and its government ; awarded on the charge of

SER. CLX.] ITS NATURE AND DESIGN. 363
a capital crime ; and attended with circumstances of singularvdis-
grace, as well as of unexampled suffering. The commemoration
of it was instituted by the sufferer, frorii his own choice merely,
with the full knowledge and direct declaration of all these facts ;
and attended with such cfrcumstances, as to perpetuate the remem
brance of them throughout every generation of his followers. He,
who can believe these things to have been done by an impostor,
and to have been recorded, and celebrated in a religious service,
by the followers of an impostor, can believe any thing.
4. Tkis sacrament is intended to admonisk Ckristian's of the sec
ond comirig. of Christ.
For, as often as ye eat this bready arid drink this cup, ye do shew
the Lord's deatk till ke come ; that is, to the Judgment. This pas
sage is an explicit declaration of one of the purposes, accomplish
ed by the celebration of the Lord's Supper ; to wit, *Ae exk\hition
of Ms deatk, botk to themselves, and io mankind,until his second com
ing. This exhibition, therefore, was intended solemnly to remind
them of this great truth ; that the same Saviour, whose death tkey
tkus celebrate, wko was once broken on tke cross, and is now symbol
ically broken before their eyes, will finally appear as the. Judge of ihe
quick and tke dead.
No consideration can furnish Christians with higher consolation
than this; nor can consolation be furnished in a more proper, or
impressive, manner. 'He,, wliose love to them was stronger than
death ; who died for their offences, - and rose again for their justi
fication ; whose death, is in a very affecting, symbolical manner,
repeated before them at every celebration of this ordinance ; here
holds out to them this awful, but delightful truth ; that he will, one
day, be their Judge, as well as the Judge of the world. From a
Judge, who loved the Ckurck, and gave Mmself for it, what bless
ings may Christians not expect hereafter ? What blessings are they
not here taught to expect ? The very ordinance, which admon
ishes them, that He is to be their Judge, brings all his love before
their eyes. He is tke same yesterday, to-day, and for ever ; and
will entertain for them the same tenderness, as when he hung upon
the Cross. He has promised never to leave them, nor forsake them.
He has promised that the contribution of two mites to his service,
and the administration of a cup of cold water to a disciple, as such,
shall be rewarded by him in the coming world. These promises,
he here announces to them, he Vill one day come to perform ; and
wiU bring with him the same love for them,, with which he went to
his crucifixion. "What truth can be more replenished with com
fort? How could this truth be declared in a more affecting man
ner ? Every Christian at the sacramental table, solemnly ponder
ing Ms own sms, and the condemnation to which he is exposed by
them, is naturally led to eiclaim. Who is ke that condemneth ? and
to answer with hope and exultation, /< is Ckrist tkat died.

364 THE LORD'S SUPPEB, Uc. [SER. CLX.
5. Tke Lord's Supper is intended to unite Ckristians in a known,
public, and efficacious, bond of union.
In a former discourse I have mentioned Baptism, as a sign, by
zokick Ckristians are known lo be tke followers ^Ckrist; and then
mentioned also the importance of some pubhc mark of distinction
to every standing society of men. The observations which I then
made concerning Baptisiri, considered as such a sign, are, with the
same propriety, applicable to the Lord's Supper alsO. But there
are some observations relative to this subject, which are applica
ble to the Lord's Supper only. In Baptism, Christians appear as
subjects of the ordinance but once in their lives ; and mpst of them
at this appearance, being infants, are altogether passive. At the
Lord's Supper, they are always voluntary, active partakers ; and
appear often in this character, throughout their whole Christian
life. They appear at the table of Christ in a Body ; as members
of Him, the Head. They appear as Christian Friends and
Brethren; and are, all, members one of anotker. They, appear
as open Professors of his religion ; as his followers ; as attach
ed to his cause ; as interested in his death; as expectants of his
coming ; as voluntary Subjects of his government. They exhib
it themselves as being united in one Faitk, one Baptism, one Wor
ship, one system of Doctrines, and Duties, one scheme of Commun
ion, and Discipline; as having one common interest, one common
pilgrimage, and one final home. All these things are exhibited,
and established, by the Lord-'s Supper. Where Christians are
faithful to themselves; this ordinance separates them, so far as
is necessary for their edification, from the world ; and becomes
the distinctive Badge of their character, as Disciples of the Re
deemer. 6. Tkis sacrament was intended lo be avisible and affecting pledge
of Christ's love to Ms followers.
In the administration of this sacrament, Christ is exhibited as
dying on the Cross, and as dying for tkerri. When He took the
Bread at its institution, he saip, Tkis is my Body, wkick is broken for
you ; and tkis is my blood wkickis sked for many, for tke remission
of sins. The benefits, here communicated, are of a value which
is inestimable. They are benefits communicated to these very
persons, at an expense unexampled in the Universe ; and procur
ed by a love, which admits no paraUeh All the sufferings of Christ
were necessary to this end ; particularly, his sufferings on the
Cross, the consummation of them all, Theise sufferings, the bread
broken, and the wine poured out, present to us, in the most lively
and affecting images ; and thus set before our eyes, in the strongest
manner, that unlimited, and Divine benevolence, hy which thpy
were undergone. The langBage»whichthiese symbols speak is
always the same. Throughout every'age, and eveir land, they
declare the same sufferings, and the same love j and arethusa

SEB. CLX.] THE QUALIFICATIONS OF COMMUNICANi 365
monumental pledgp of Christ's tenderness to his children,, to the
end of the world.
7. This Sacrament was also designed to edify Christians in tke
Divine life.
The edification of Christians is the increase of justness in their
views, of purity, and fervour, in their affections, and of faithfulness
in their conduct, with respect to the objects of religion. To this
increase, in all respects, the Lord's Supper naturally, and eminent
ly, contributes.
To the justness of a Christian's views, it lends iraportant aid by
presenting, in a very affecting manner, the atonement of Christ,
and all the docfrines connected with il, which were mentioned
under the first head of this discourse. All these also, apd their
connexion with this great event, it presents to the mind in the most
forcible manner, arresting, and engrossing, every ingenuous affec
tion. In this manner, il leads us, except when under the dominion
of a sensual, obdurate heart, to ponder all these subjects wilh deep
attention, and a strong sense of our. own personal interest in them.
Instead of regarding them with loose, superficial, and transient in
quiries, we make them objects of intense study, and most critical
investigation. The love, which rejoiceik in tke truth, is here excit
ed to an elevation and fervour, not easily derived from any other
source, and diffuses all its candour, and equity, over every scrutiny.
The Saviour, seen in the most amiable of all characters, and in
the mostwonderful manifestation of that araiableness, is loved with
peculiar ardour : and the mind, feeling, at once, the duty, and ex
cellency, of resembling him, naturally, labours, under the influence
of the same disposition which was in him, to walk as he also walk
ed; to ^Mri^ itself in some measure, as ke is pure; and to wear an
untarnished resemblance of his beauly and glory. It remembers,
it feels, what he was, and the duty and desirableness of being like
him. In this situation, it naturaUy summons to its aid all the mo
tives to obedience, by which it ought to be influenced ; the loveli
ness of virtue, and the odiousness of sin ; the threatenings on the
one hand, and on the other, the invitations and proriiises. In the
full sight of these, it acquires new vigour, and forms new resolu
tions ; enters upon its duty with alacrity, and pursues it with de
light and perseverance. Thus it becoraes wiser and better ; more
fitted to be a blessing here; andlnore adorned with that beauty
and loveliness, which prepare it for a friuraphant entrance into the
Everlasting Kingdom of its Redeemer.
III. Tke Qualifications for tkis ordinance, I shall briefly consider
in the following observations.
1. Itis an indispensable qualification for tkis ordinance, that the
Candidate for communion be a member of the visible Church of Ckrist
in full standing.
By this I intend, that he shall be such a member of the Church,
as I have formerly ilescribed, to wit, that he should be a person of

366 *. THE QUALIFICATIONS ' [SER. CLX.'
piety; that he skould have made a public prof ession of Religion ; and
tkafhe skould kave been baptized. All these things, if we substitute
Circumcision -for Baptism, were required of every Israelite, in or
der to his acceptable participation of the passover, and to his be
ing, arid continuing, an acceptable member of the Abrahamic
Church. God formed the Church, under the Dispensation to
Abrakam, by natural descent from this Patriarch ; or rather, He
formed the visible Church by the ordinance of Circumcision, set,
as a seal, according to his own appointment, on all its raerabers,
constituted originally of all kis Descendants, Umited afterwards to
those of Isaac, and then, to those of Jacob. Such of these, as did
not receive this seal, or in other words, were not thus introduced
into the visible Church, He directed to be cut off from his people.
Those who were thus introduced into the visible Church, and did
not partake of the Passover, He commanded, also, to be punished
-with the same excision. All the Israelites He further required to
make a public profession of Religion, by entering publicly into
that solemn covenant with Him, which has been so often recited
in these discourses concerning the Church and its ordinances, and
by avouching Jehovah to he their God, and tkemselves to be kis peo
ple. This Covenant they were however required to enter into
with religious sincerity. In the 50lh Psalra, it is -written. Unto tke
willed, God saith. What hast tkou to do, to declare my statutes, or
tkat tkou skouldest take my covenant into tky mouth? In other
words, " Thou hast no right, no permission from me, to take my
covenant into thy moutk." They were required to enter into cov
enant with God ; and were entitled, in this manner, to all the ex
ternal privileges, connected with this transaction. But they were
required, also, to do this with a Spirit of universal obedience.
Tkou kast avouched the Lord ihis day to be thy God, says Moses to
., Israel, and to walk in his ways, and to keep his statutes, and com
mandments, and judgments, and to kearken unto his voice ; and the
Lord hath avouched thee tkis day to he his peculiar people, as he
katk promised thee, and that thou shouldest keep all kis command
ments. " And thori shalt swear," The Lord liveth, " in truth, in
judgment, and in rigkteousness," said God to Israel, Jer. iv. 2. 1
have elsewhere shown, that to swear, considered as a duty of ihe
people of Istael, is tke same thing as to enter into covenant witk God.
These words, therefore, contain a command lo the Israelites, to
exercise truth and righteousness in this solemn transaction.
Accordingly, this people are, in a greaf multitude of passages,
severely reproved, threatened, and declared to be punished, be
cause they violated this covenant. See Hosea viii. 1, and vi.
4^^7. Jer. xxxiv. 18 — 20, andxi. 2, 3, and xxii. 8,9. Ezek. xvii.
13—19. Mal. ii.8,9, &c. &:c.
That Christians, in making this profession, which 1 have hereto
fore shown lobe iheir dnty also, are bound to act with sincerity,
and to exhibit before the eye of God truth in tlu inzoard parts, is so

SER. CLX.] OF COMMUNICANTS. 36.7
plain a case of duty, as hardly to adrait of argument or evidence.
When, let me ask, ought raen lo exhibit this fruth, if they are not
bound to exhibit it here ? If the Israelites were severely censured,
and dreadfully punished, for covenanting falsely ; this conduct
must be still more guilty on the part of those who enjoy the light
of the Gospel. '.'^'
Independentiy of the superior privileges, enjoyed by the Chris
tian, the only material difference between hira and the Israelite, lies
chiefly in these two things : That the Christian is not, of course, a
member of tke Ckurck by natural descent ; and that ke is noi punisk-
ed with excision for not becoming tke subject of tke initiatory, and
for not attending upon tke confirmatory sacrament. As the circum
cised person was required to make a public profession of religion,
so is the baptized ; and both are equally required to make this
profession with sincerity and piety. The baptized person is also
required, not only as a rational being under the Dispensation of
the Gospel, but also as a person, who by his baptism is brought
under new and additional obligations, to celebrate the Sacramental
Supper, as soon as be becomes possessed of sufficient understand
ing ; to discern its nature and use, and to celebrate it with decency ;
and, so soon as he shall have sufficient understanding, tp mak^ a
rational profession of religion, previously indispensable to his par
ticipation of this ordinance. This profession, as I have .already
observed, must spring from piety, and be made with evangelical
faith and repentance.
It will, probably, be bere said by baptized persons generally,
that they cannot make such a professiori, because they are destitute
of Faith, Repentance, and Piety. To this, I answer, that they are
inexcusable for not possessing this character, God requires it
indispensably of all men ; and has laid them under pecuUar obli
gations to assume il, by bringing them into his visible Church,
through the adrainistration of Baptism, I know, that they will al
lege, here, their inability to become possessed of this character,
as thefr excuse for being destitute of it; for not making a profes
sion of religion ; and, consequently, for not communing at the sa
cramental table. Let me exhort them to remeraber, that this ina
bility is no other than the coraraon, natural disinclination of the
human heart to do its duty ; the very sin, wilh which they are
charged in the Scriptures. Let me exhort them lo believe, and to
feel, that God.will not accept this sinful character, as an excuse for
the omission of this, or any other duly.
Al the same time, they are bound to remember also, that tkis
situation will, in no degree, justify them in making an insincere pro
fession. This Would be only substituting one sin for another: a
sin, which in my view is of a still grosser nature. That, which they
are required to do, is not lo cease from sin, in one form, by per
petrating il in another ; but faithfully to perform their duty. They
are bound lo make a profession of religion ; to make it with the

368 THE QUALIFICATIONS [SER. CLX.
piety of the Gospel; and thus lo become Evangelical communi
cants at die table of Christ.
It has been supposed, that, because the Jewisk circumcised chil
dren universally partook of the Passover, tkerefore baptized children
ought now universally to partake of the Lord's Supper. To this
position, I answer, that St. Paid, as was observed in a former dis
course, kas directly forbidden believers to kold religious communion
vsitk unbelievers ; and by unavoidable consequence, kas forbidden
unbelievers to commune at tke Table of Ckrist. Unbelieving parents
also, he has declared, cannot offer their children in baptism ; and
Ihat, notzoitkstanding themselves have heen baptized. Plainly, tken,
tkey cannot, for ihe same reason, offer tkemselves to God in tke cov
enant of grace ; nor appear as qualified Communicants at Ike table
of Ckrist. Unto the wicked, now as well as anciently, that is, to all
unbelievers, God saith. What hast thou to do, tkai tkou skouldest
take my covenant into tky moutk ?
As the moral character of man is, at the best, imperfectly known
by himself; and as evangelical assurance is no part of the charac- -
ter of a new convert ; it is an indispensable qualification for com
munion in the Ckurck of Christ, particularly at tke sacramental
table, tkat tke candidate possess a rational, and preponderating per
suasion of kis own sincere piety.
In all cases, wkere certainty is unattainable, no ¦rule exists for our
direction, hut tke commanding probability.* The commanding
probabihty ought, therefore, to control in this case ; because cer
tainty is evidentiy beyond our reach. The soundness of this rule
of our duty may be also illusfrated in the following manner : We
are absolutely requfred to offer ourselves up to God in the cove
nant of grace. Ive therefore know certainly, tkat tkis is our duty.
In the case supposed, we do not know, that we shall make an in
sincere profession ; but are furnisked by tkis rational persuasion of
our piety, witk a commanding probability, tkat our prof ession zoill be
sincere, and acceptable to God. We Imow, that we shall commit
sin, if we neglect to make this profession ; but we do not know,
that we shall sin in making it. On the contrary, we are furnished
with a commanding probabiUty, that, if we make a profession of
reUgion in this case, we shall not sin, but perform a service accept
able to God. To do this, in the case supposed, becomes then, if
I mistake not, our unquestionable duty.
The Apostles, I think, certainly acted in accordance with this
doctrine. They address the members of the Churches, founded
by them, as saints. But when they come to exhibit their charac
ter with reference to this subject, they plainly exhibit, that this
saintship was imperfectly known, either to themselves, or to those
in whom it was supposed to reside. A few passages will make
this position sufficiently clear. Examine yourselves, says St. Paul
* See on this subject the Sermon on the Tmth of God.

SER. CLX.] OF COMMUNICANTS. ' 369
to the Corinthians, wketker ye be in ike faith. This direction could
not, I think, have been given to persons, who were supposed, by
him who gave it, to know themselves, to be Christians. Of course,
when they were admitted into the Chifrch of Christ, they were not
admitted, because they knew themselves to be Christians, but be
cause they had a fair hope, or a preponderating, rational persua
sion, that this was their character. But St. Paul received these
Christians into the Church upon a plan, which was accordant with
their duty. Of course, it is accordant with our duty to become
members of the Church, whenever such a persuasion becomes the
standing view of our own minds. Of the same nature, is the di
rection immediately following this ; Prove your ownselves.
The same is also impUed in the succeeding4question. Know ye
not your ownselves, how tkat Jesus Ckrist is formed in you, exceptye
be reprobates : aSmiuu, unapproved.
Of the same nature is the dfrection given to this Church, 1 Cor.
xi. 28. But let a man examine Mmself; and so let kim eat of tkat
bread, and drink of that cup. This direction is plainly given to
professing Christians, to enable them to determine whether they
are worthy communicants at the table of Christ. But no such ex
amination would be necessary for those, to whom the Aposde
wrote, if, at thefr admission into the Church, they knew themselves
to be saints ; for every saint is, essentially, a worthy communicant.
By a rational,-^preponderating, persuasion, I intend such an one,
as is the result of repeated, thorough, solemn, self-examination,
aided by a faithful resort to books, which exhibit the genuine evi
dences of piety, and by tbe advice of wise and good men, particu
larly ministers of the Gospel. He who does not, in a ca^ of this
magnitude, seek for all these, is regardless of his own well-being.

Vol. IV, 47

SERMON CLXI.
THE EXTRAORDINARY MEANS OF GRACE.— THE LORD's SUPPER. —
DISPOSITION WITH WHICH IT IS TO BE ATTENDED ; AND MO
TIVES TO THE ATTENDANCE.

Mark xiv. 23-25. — And as they did eat, Jems took bread and blessed, and brake it ; and
gave to thtm, and said, take, eat : this is my body. Andhe 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 my blood of the JVew Testament, which is shed for many. And
when they had sung an hymn, they went out into the Mount of Olives.
IN the preceding discourse, I proposed to consider,
I. The Nature, and,
II. TAe Design, of this ordinance ;
III. TAe Qualifications necessary for attendance upon it;
IV. TTie Disposition with wkick ii is io be attended ; and,
V. Tke Motives to tkis attendance.
The three first of these heads were considered in that discourse.
1 shall now proceed,
IV. To consider tke Disposition witk wkick tkis ordinance is to
he attended.
By this, I mean tkat state of mind, with wkick a person, generally
^pmlified in tke manner, described under tke preceding head, shoidd
celebrate this ordinance.
This Disposition is directly indicated by the injunction,' TAj's do
in remembrance of me.. It will not be supposed, that Christ directed
us merely to remember him on this occasion ; or to remember him
with indifference; or distrust ; or opposition ; or disrespect. The
very idea, both of enjoining, and of voluntarily engaging in, a com
memoration, supposes, that there is something great, or good, in
that which is commemorated. Whenever a person is formally and
solemnly made an object of commemoration, it is of course implied,
that the commemoration is an intentional honour to his character ;
and that those, who thus honour him, regard him with sincere af
fection and respect.
Such being plainly, and pre-eminendy, the nature of this reli
gious rite, we become deeply interested to inquire, Wkat are .es
pecially the constituents of thai Disposition, wkich we cught to ex
perience, while celebrating tkis ordinance in remembrance of our
Saviour ?
To this inquiry, I answer,
1 . We are to remember Ckrist in this ordinance with Admiration.

SER. CLXI.] THE LORD'S SUPPER. 371
Every thing, pertaining to the character of this Glorious Per
son, is fitted to awaken this emotion of the mind. Beside the
incomprehensible mysteries of his original character ; his Incarna
tion, his Life, his Death, his Love for mankind, his propitiatory
sacrifice of Himself, his Resurrection, his Exaltation, and his Inter
cession, are all raarvellous beyond measure : and are investigated
by angels with astonishment and rapture. Hence his Character is
declared by the Prophet Isaiah, and summed up by himself, when
he appeared to Manoah and his Wife, in that remarkable name
Wonderful. This singular character, containing in itself, a com
bination of all that is great and good, is presented to us in the most
affecting manner at the sacramental table ; and demands of us the
highest exercise of religious admiration. This exercise of the
Christian Spirit is formed by the union of wonder, reverence, and
delight ; wonder, excited by the greatness of the things which are
done ; reverence for the exalted character, displayed in doing
them ; and delight in the manifestations, which they contain of
mercy and goodness, and in the benefits, flowing frora them to the
innumerable multitude of the First-born. At the sacramental
table, the whole character of Christ is brought before our eyes.
We behold hira here in the act of giving his life a ransom for
many. Again his Body is broken ; again his Blood is poured out;
for the sins of men. His compassion for this ruined world is pre
sented to us in living colours. We cannot fail to rememberwho it
was, that thus /oree? MS, and gave Mmself for us. We cannot fail
to remember, that He, who was ihe Brightness ofthe Father's Glory,
and upheld all things by the word of kis power, by Mmself purged
our sins ; and then sat down at the right hand of the Majesty on
higk. We cannot but call to mind, that by Him, whom we here
follow to the Cross, all things were created, that are in Heaven, and
thai are in Earth, visible and invisible, whether they be Thrones, or
Dominions, or Principalities, or Powers ; that ali things were cre
ated by kim, andfor Mm ; that he is before all ihings ; and tkat hy
Mm all tkings consist. We cannot fail to recollect, tkat He is now
head over all things unto the Church ; having a name, above every
name, wkick is named intkis world, or in the world io come ; reign
ing in a Kingdom which is an Everlasting Kingdom : and ruling
zoith a dominion whick skall know no end. We cannot fail to realize,
that the day is approaching, in whick he will come in tke clouds of
Heaven, witk power and great glory, with the voice of ihe Archangel
and tke trump of God; will summon the dead from their graves ;
will sit on the Throne of Judgment, and pronounce the final doom
of angels and of men : wkile from kis face the Heavens and tke
Earik will fiee away ; and no place be found for tkem ariy more.
This is the wonderful Person, whose sacrifice of himself is sym-
boUzed on the altar of Chi-istians ; whom we there behold bleed
ing, broken, dying, and consigned to the grave. This condescen
sion was exercised, this humiliation was undergone, /rom tke love.

372 THE LORD'S SUPPER. [SEB. CLXI.
wherezoitk he loved tke Ckurck, and gave Mmself for it. Who, that
has any shai-e of the heavenly spirit, can fail lo exclaim, in unison
with the heavenly host, Woriky is tke Lamb, tkat was .slain, to
receive power, and riches, and wisdom, andstrength, and konour, and
glory, and blessing : for He katk redeemed us to God, hy kis Blood,
out of every kindred, and tongue, and people, and nation, and hath
made us Kings, and Priests, unto God, even kis Fatker. To Him be
Glory, and Dominion, for ever and ever. Amen,
2. We are to remember Ckrist in tkis ordinance, with Gratitude.
That Gratitude is to be exercised towards every Benefector, is
a docfrine, readily acknowledged by all men. Hence, in every
age, and in every land, where civilization has made even a mode
rate progress, testimonies of this emotion of the mind have been
pubhcly given to those, who were esteeraed public Benefactors.
To Heroes and Statesmen ; to those who have founded beneficent
Institutions, or otherwise enlarged the means of relief, or enjoy
ment ; nay, to such, as have merely increased the reputation of a
people by efforts of ingenuity ; to Philosophers, and Poets ; stat
ues have been set up; pillars raised; magnificent sepulchral mo
numents erected ; days set apart lo their honour ; and festivals
instituted in commemoration of what they had done. Yet how
few of all these have been real Benefactors to mankind ! How
few of them have done that, which a wise man can approve, or a
good man be wilUng lo imitate ? How few of them have been
such, as a person of sobriety would cheerfully acknowledge as
his own sons ! How imperfectly do the best of them resemble
Him, who came to seek, and to save, tkat wkick was lost! How dimly,
how interruptedly, does their Benevolence shine, in comparison with
the effulgence of the Redeemer : a rush-light frembling, and failing,
in the beams of the Sun ! At the same tune, the Benevolence, which
they really possessed. He gave them. The Beneficence, which they
wrought, he enabled them to accomplish. But neither the things
which they have spoken, done, or suffered, nor the motives, which
gave them birth, nor the consequences, which they produced, are
to be thought of, when placed at the side of those, which are here
presented to our view. All the writings of Philosophers, Poets,
and Orators, are inestimably inferior in wisdora, and efficacy, to
the single sermon of Christ on the Mount. A great part of the
efforts of Statesmen, Heroes, and Pafriols, have been nuisances
to the world; and merely means of raising tkem to distinction and
applause. The best of these efforts have been mingled with much
folly, and much sin ; and have terminated only in littie and tem
porary good. In all, that Christ said, supreme wisdom shone ;
In all, that he did and suffered, supreme excellence. His efforts
have accomplished the salvation of a world, and produced bound
less good, to unnumbered millions of ratiouEil beings. Disinter
estedness, immensely glorious, illumined his whole lifc; andencfr-
cled him on the Cross with intense and eternal splendour. No-

SER. CLXI.] THE LORD'S SUPPER. 373
thing so beautiful, so lovely, was ever before seen by the universe,
or will be seen hereafter. With what emotions, with what praise,
with what solemnities, ought he then to be commemorated by the
race of Adam !
The solemnities, with which He is pleased to be commemorated.
He himself has instituted in this ordinance; simple; obvious;
easily comprehensible by the humblest intelligence ; coming di
rectly to the heart wilh a powerful, and undiminishing imprei^ion.
When we asserable to celebrate thesev solemnities, all the great
things, which I have specified, arfe set in full view before our eyes.
They are all exhibited also, as done for us. Our souls wet sin
fiil, condemned, and lost, equally with those of others. We stood
on the brink of perdition ; and infinitely needed the cleansing of
the Great sacrifice. There was not an eye to pity, nor an arra to
save. We did not even wish, rauch less did we ask, for deliver
ance. At that terrible period, unsohciled, undesfred, unwelcoraed,
this immensely glorious Benefactor stationed himself in the gap
between us and ruin ; and voluntarily became the Substitute for
sinners. Then God said concerning the soul. Deliver it from going
down to tke pit ; for Ihave found a Ransom, The guilt of our sins,
this Divine Person washed away in Ms own blood. The impurity
of our character, the root of bitterness, by which we were defiled,
he desfroyed for ever. The gales of hell, to all his sincere fol
lowers, he finally shut. The doors of Heaven, he opened with his
own hand ; destroyed the sting of death, and the victory of the
grave ; and disclosed the path from that dark and desolate man
sion to the world of immortal glory. From this desolate mansion.
He himself first trode that path ; and went before to prepare a place
for tkem in Ms Fatker' s kouse. There, on a throne of glory higk
and lifted up, he intercedes for their protection from enemies, their
deliverance from sin, and their perseverance in holiness unto the
end. To them he calls from that happy world with the unceasing
voice of boundless mercy. Come unto me all ye that labour, and are
heavy laden ; and I will give you rest. There he watches all their
goings ; and preserves theirfeet from falling, their eyes from tears,
and tkeir souls from deatk. There he marks all tiieir weaknesses
temptations, dangers, and enemies ; and says to each. Hitherto shall
tkou come, but nofurtker. Thence he stretches out his arm, takes
thera by the hand, and leads them onward in the path of Life.
Their sighs he hears ; their tears he nurabers. Their frail, feeble
attempts to serve him he records in the book of his remembrance.
The bruised reed he suffers not to break, the flame that feebly trem
bles on tke smoking flax, he suffers not to expire. Over every
enemy he enables them finally to triuriiph, and from every danger
to escape. Through ike valley of tke skadow of death he conducts
them with safety and hope ; and, supported by Ais rod and staff,
brings them to the land of light and peace, which rises beyond it.
There, purified from every stain, error, and imperfection, he ad-

374 THE LOBDS SUPPEB. [SER. CLXI.
mils them to his own presence, where is fulness of joy, and surrounds
them with pleasures for evermore.
To provide this train of blessings for them, both here and here
after, he became man ; a humble, suffering, dying man ; agonized
in the garden ; expired on the Cross ; and descended into the
grave. Had it been possible, that these blessing's could be procur
ed at less expense, this cup would certainly have passed from Mm.
In this ordinance, then, we see the real means of all the good, for
which Christians hope in this world, and in that to come. Here
they behold their suffering Saviour in the very act of purchasing
for them eternal glory by his tears and blood. What Christian's
heart will not distend; what Christian's bosom will not heave with
inexpressible emotions; in the full sight of this amazing object!
Who among thera will not anticipate the exultation of Heaven ;
and begin the new song on this side of the grave ! Who, with a
mixture of gratitude and transport, will not exclaim. Blessing, and
glory, and honour, and power, be unto Him that sitteth on tke Throne,
and unto ike Lamb for ever and ever ?
3. We are to appear at ike table of Ckrist, witk the deepest Hu
mility. When we reraember the things, which Christ has done ; we are
bound to remember, also, the character of those, for whom they
were done. God commendeth kis love to us, in thai, while we were
yet sinners. He gave his Son to die for us. Christ commendeth his
love to us, in that, while we were yet sinners. He gave Himself to
die for us. We are bound never to forget, that we are of the hum
blest class of intelligent creatures ; born of the earth, and kindred
to worms ; of yesterday ; comparatively, knowing nothing : our
sfrength, weakness ; and our life, a vapour. At the same time, we
are sinners ; apostates ; rebels against the Government of Jeho
vah ; condemned by his Law ; outcasts from his Kingdom ; and
destined to an endless banishment from his presence in the regions
of -wo.
In this miserable situation of guilt and danger. He was pleased
to publish to us the glad tidings of salvation by his beloved Son.
But we turned a deaf ear, a hard heart, and a bhnd mind, to the
benevolent proclamation. We said, when Christ appeared, TMs
is the Heir ; come, let us kill him, and the inkeritance skall be ours.
We had, before, with bold impiety violated his Law. With a cor
responding ingratitude we now abused his grace. In the mean
time, we Were of no importance to Him. Of tke stones of the
street, he could have raised up unto himself innumerable children,
all wiser and better than we, perfectly obedient, excellent, and
lovely, instruments of his glory, and objects of his delight,
throughout the ages of eternity.
But notwithstanding our insignificance, notwithstanding our pro
vocations. He stijl had mercy on us ; and sent his holy and good
Spirit, to enlighten our minds, renew our hearts, and purify our

SEB. CLXL] THE LOBD'S SUPPER. 375
lives. He commissioned his Apostles to preach the Gospel ; es
tablished his Church ; founded the ministry ; appointed the ordi
nances of that worship, which he was pleased to accept ; and thus
disclosed to us the hopes, and the means, of salvation. All these
things, also, he published, and perpetuated, in that volume pf truth
and righteousness, which he has announced to us as his own
Word. Through the glorious narae of Him, who is broken before,
us in this ordinance, he has taught us, that our humble, faithful,
reUgious services will, notwithstanding all their iraperfections, be
acceptable to him, and profitable to us. Thus he has exhibited
to us infinite compassion, kindness, and forbearance : and all this
through the death of his only begotten and dearly beloved Son.
Nay, this Glorious Person with unlimited cc idescension calls to
us, while surrounding his table, Bekold I stand at ihe door, and
knock. If any man will hear my voice, and open the door ; I will
come into him, and will sup with him, and ke with me, '
Who are we, my Brethren, and what is crnr father's kouse, tkat
God hath brought us hitherto ? For his word's sake, and according
to kis own keart, kas ke done all tkese great tkings, to make kis ser
vants know tkem. Who, thattlooks into himself ; who, that con
siders how little he is, how prone to error, how perverse, how un
believing, how obdurate, how worldly-minded, how exceedingly
guilty, and therefore how odious, in the sight of God ; can fail to
exclaim to his Divine Redeemer, Bekold, I am vile, wkat skall 1
answer tkee; I zuill lay my kand upon my moutk. I kave heard of
thee, by the kearing of the ear, but now mine eye seeth tkee. Where
fore I abhor myself, and repent in dusi and ashes.
From this lowly opinion of ourselves, irresistibly awakened by
these considerations, naturally springs condescension and kindness,
to others. That pride, which here receives so deep a wound, is of
all human passions, perhaps, the most unfeehng, unjust, and abu
sive. From no source do the poor and powerless suffer more in
juries, or injuries fitted to be felt more deeply : nor is any human
feeUng more unbecoming the character of a man, nor more con
trary to that of a Christian. But it seems scarcely possible; that
he, who solemnly regards the condescension of Christ, so strikingly
manifested by this ordinance, should fail to experience the most
abasing views of his own pride, and the most exalted views of the
excellence of his Redeemer's condescension. It will be difficult
for him not to feel, that the distance between Christ and himself is
infinite ; and that that, between himself and his humblest neigh
bour, is nothing. When, therefore, he beholds this Divine Person
stooping immeasurably, to regard with kindness a creature so in
significant and unworthy, as himself; he cannot but reahze both
the beauly, and the obligation, of this glorious example ; andhe
compelled tq imitate it in exhibiting kindness and eondescension to
others.

376 THE LOBD'S SUPPEB. [SER. CLXI.
4. We are bound on tkis occasion, also, to form vigorous Resolu
tions of obedience.
We sit at the table of Christ, in the professed character of his
disciples. In no situation do we so often, or so soleranly, profess
ourselves to be of this character. But our Saviour says. If ye
love me, keep my commandnients. And'again, ye are my friends,
if ye do whatsoever I have commanded you. This, then, is the great
end, of our profession ; the great criterion, by which its sincerity
is tried. Accordingly, St. Jokn says, Hereby we know, thai we know
Mrn,,ifwe keep Ms cornmandments.
All obedience is, to a great extent, dependent for its existence,
continuance, and vigour, on the determinations, or, as they are
coraraonly styled, the Resolutions, of him who obeys. Such reso
lutions are stations, whence our obedience sets out ; guides, by
which its course is directed ; remembrancers, which warn us of
our sloth, wanderings, and backslidings; and powerful excite
ments to diUgence and faithfulness in our duty., A solemn Reso
lution is, perhaps always, given up with reluctance. A resolution
often renewed, and rendered habitual, is hardly given up at all.
But the Lord's Supper both requires, and enables, us to form
Resolutions, of obedience to his coramands, with a power, which
may,- 1 think, be pronounced singular. The immeasurable benpfi-
cence of Christ is here . presented to our view by iraages of the
most persuasive efficacy, making their appeals directly to the heart.
When we behold him, who was infinitely rich, for our sakes volun
tarily becoming so poor, and so distressed, thai we tkrougk kis pov
erty might become rich in all good, temporal, and eternal ; we are
forced to ask. What shall we render io the Lordfor all kis benefits ?
The single, word Obedience involves the whole answer to this ques
tion ; and comes home to the heart, recommended by all the love
of Christ, by all the reasonableness of his comraands,. and by the
divine and immortal rewards, which he has promised to those that
obey him.
As our obedience is in this forcible manner enjoined, so we are
equally required to form those Resolutions, whence it must spring.
We here form them at the foot of the Cross ; by the side of our
expiring Redeemer ; in the full prospect pf his last agonies ; and
with the strongest conviction of the immeasurable love,' which in
duced him to undergo them. Here, therefore, our Resolutions
will be solemn, ardent, firm, and faithful. Of course they will be
lasting and operative ; neither removed by the wiles of the Tempt
er ; nor broken down by fribulation and persecution ; nor choked
by the cares, and -seductions of the present world; but producing
fruit, to tke glory of our Lord, ikirty,- sixty,, and an hundredfold,
5, We are required to appear at the table of Ckrist, with Brotherly
love. .
One is your Master, even Christ, said our Lord to his Disciples,
and all ye are Brethren. At this solemn scene Christians appear

SER. CLXI.] THE LOfeD'S SUPPER. 377
in this interesting relation more frequently, more publicly, and
more intimately, than at any other. They sit ^around one table,
united in one covenant ; commune in one worship ; celebrate one
crucified Saviour ; and, through Him, are by adoption the children
of one common Father. Of course, they are members of the same
faraily ; pursue the same interest ; walk together in the sarae nar
row way to eternal life; are bound to the same final home ; and
are heirs of the same delightful inheritance beyond the grave.
What considerations can awaken a sense of the fraternal relation,
or inspire the spirit of fraternal tenderness, if these fail ?
But this is not all. Christ has made Brotherly love the imme
diate, and great, object of the new commandments A new com
mandment I give unto you, that ye love one another. This he said
immediately after he had ended the first celebration of the Sacred
Supper. The precept, in itself glorious, derives a peculiar lustre
from the time, when it was given ; and, endeared to us from its
own nature, is pre-eminentiy endeared by the occasion, out of
which it immediately sprang. Accordingly, our Saviour, who
chose this solemn, mteresting period of his life, as the proper sea
son to publish it, seized the occasion, also, to enforce it upon his
followers ; and subjoined. As I have loved you, thai ye also love
one another. What Christian, in full view of this argument, can
fail to exercise the heavenly disposition, required by this peculiar
ly Divine precept ; especially, when he has before his eyes, in
these solemn symbols, the transcendent love of his Saviour to him
exhibited in colours of Ufe ?
But this is not all. The same Glorious Person taught us, at
the same time, that f Ae exercise of Brotherly love would he, through
every age, the standing, and decisive, proof of our Discipleship.
Hereby, He added, shall all men know, that ye are my Disciples, if
ye kave love one to another. From the conformity of our character
to this precept, from our resemblance to his character, all men,
however prejudiced, however hostile to Christianity, would be
compelled to perceive the sincerity of our profession, the reaUty
ofour religious character, and of course, the reality ofthe Religion,
which we profess. Exactly accordant with this declaration of
Christ has been the fact, throughout every age ofthe Church. The
Brotherly love of Christians, wherever it has existed with vigour,
and operated with activity, has been, to the world, the controlling
proof ofthe reality, and the heavenly origin, ofthe Christian Re
ligion : a proof, without which, it is to be feared, all the other ar
guments, although completely unanswerable, would have been in
sufficient to convince, and still raore to persuade, mankind. ; If,
then, we love the cause of the Redeemer, and wish to uphold his
religion in the world ; if we love the souls of men, and wish them
to embrace the religion, which carae down from Heaven ; if we
love the immortal welfare of our fellow-creatures, and wish them
lo become heirs of the happy world, where that welfare is consum-
VoL, IV, .48

378 THE LOBD'S SUPPER. [SER. CLXI.
mated ; we shall feel ourselves, on this account also, compelled to
cherish, and to exert, this angelic disposition.
Even this is not all, . Brotherly love is made in the Scriptures, a
decisive proof to ourselves, as well as to others, tkat we are Disciples
of Christ, We know, says St, John, ihat we have passed from
death unto life, because we love the Brethren. If, then, we desire
peace of mind, a supportirig hope of the Divine favour, the delight
which springs from a Consciousness of forgiven sin, and an ani
mating foretaste of glory beyond the grave : we shall be powerfully
quickened to fulfil this benevolent command of the Redeemer.
All these considerations are presented to us in the strongest man
ner by this Divine ordinance. At the sacramental table, in the
near prospect ofhis own death, at the very entrance upon those
agonies, by which the expiation of sin was completed, this delight
ful precept was given by the Redeemer. Here, therefore at every
season of comraunion, our Lord raay be justly considered as re
newing the precept to us, and as pointing to all the affecting con
siderations, by which it is enforced. At the head of his followers
He now sits, at every celebration of this ordinance ; and, addressr
ing them wilh infinite tenderness, says, A new Commandment I
give unto you, that ye- love one anotker; as I kave loved you, that
ye also love one another.
6. We are bound to appear at the table of Ckrist, witk an universal
Good-will to our fellow-men.
We are here presented with a most affecting exhibition of the
¦Love of Christ to us, and to others. He loved ms, while we were
strangers to the covenant of proraise, aliens from his Church, en
emies to his mission and character, witkout hope, and without God,
in the world. He loved us with an eternal and unchangeable love ;
a love springing only frora the benevolence of his nature ; a love
stronger than death, and triumphing over the grave. He loved
us not in word, neither in tongue, but in deed, and in truth ; with
an efficacious love, productive of the highest beneficence on his
part, and of the richest hopes and blessings on oiii-s.
He has required, that the same mind be in us, wkick was also in
him ; and that we should walk even as he walked. The love, which
he has exercised towards us, therefore, we are required to exercise
towards our fellow-men universally, whether friends or enemies.
This love, like his, is to be vigorous ; intense ; always operative;
perpetually productive of relief to the distressed, reformation to
the sinful, improvement to the virtuous, instruction to the ignorant,
and comfort to all wilh whom we are concernSd. It is to be dis
interested ; expansive ; unceasing, and superior tp bigotry, preju
dice, resentment, and every other selfish consideration. For the
exercise of both these last mentioned affections, this ordinance fur
nishes an opportunity singularly happy. The example, which it
sets before us; the precepts, which it irresistibly calls tp our minds ;
and the powerful appeal, which it makes to our hearts, in the apt-

SER. CLXI.] THE LORD'S SUPPEB. 379
ness and energy, of its symbols ; awaken, of course, the best af
fections, wherever they dwell , and open the hands with a Divine
instinct, wherever they have been ti-ained to the glorious habit of
doing good. Here, then, we are to exercise the spirit, from which
all beneficence springs. Here we are to commence the Evan
gelical purpose of relieving disfress, and promoting comfori ; to fix
the controlling resolution, and to go forth to the Divine employ
ment, of producing happiness, and effectuating reformation. Here,
particularly, is to be begun, and advanced, the illustrious charity
toward ihe household of faith, so extensively urged in a former
discourse, and destined by the Redeemer to cheer the pilgrimage
of his poor, humble, suffering, followers, styled by Him tke least
of kis brethren, by relieving their wants; multiplying their comforts,
and brightening their path to Heaven with hope and joy.
V. Of the motives, which should influence us to the celebration of
the Lord's Supper, I shall mention the following.
1. The Command of Christ,
The precept. This do in remembrance of me, is possessed of
Divine authority ; of the same authority with that, which requires
us to love the Lord our God, with all the heart. The same dispo
sition, which would prompt us to obey God in any case, would
induce us, therefore, to obey Hira in this. If we reverence our
Creator at all ; if we regard at all the character and mission of
our Redeemer ; we shall exhibit this spirit as uniformly, as faith
fully, as cheerfully, in our obedience to this institution, as in that,
which we render to any other. In vain, I fear, shall we plead a
disposition to obey God in any thing, if we disobey him in this ; or
that we remember the Redeemer wilh any Evangelical regard, if
we are indisposed to remember him in an Institution, so solemn, so
affecting, so endearing.
2. The Honour of Christ.
Christ has required us to do this in remembrance of Him. If,
then, we celebrate this ordinance in obedience to his command, we
shall celebrate it in remembrance of Christ, with a design to hon
our him in our own hearts, and in the sight of others, When we
call to mind who it is, to whom we render this honour, what he has
done, and what he has suffered, for our sakes ; what is the charac
ter of those, for whom all this was done ; and what is the nature,
the number, and the magnitude, of those blessings, which these
sufferings have procured for his followers ; we cannot fail to per
ceive, that not authority only, but benevolence also, benevolence
operating in the most glorious manner, demands our obedience to
this injunction of the Redeeraer. Every ingenuous feeling of man
is here addressed in the most forcible manner. The authority, from
which this precept proceeds, is the highest. The beneficence,
¦vvhich enforces it, is unrivalled. Reverence for this authority, and
gratitude for this beneficence, combine their obligatory power, to
produce in manldnd a faithful and cheerful obedience to this pre-

380 THE LOBD'S SUPPER [SEB. CLXI.
cept. If we are not obedient here ; our neck must be an iron sin
ew. If we are not grateful here ; well may the Redeemer exclaim,
The ox knoweth Ms owner, and the ass kis master's crib, but Israel
dotk not know ; my people 'dotk not consider.
To bring this subject home to your hearts, behold your Redeemer
nailed to the Cross. For whom was his body broken? For whom
was his blood poured out ? Who were the lost beings, whom he
came to seek and to save, and for whom kegave his ly'e a ransom?
On whose account was he forsaken ofhis Father ? For whom did
he give up the ghost, and descend to the grave ? Whose sins did
he wash away ? For whom did he shut the gates of. perdition, and
open the door of endless life ? Those, who are now before me, are
the imraortal, guilty, ruined, beings, for whom all this was done.
You are the very sinners, whom he came to redeem from the sins
of this Ufe, andthe sorrows of that which is to come. To you he
now proffers all the blessings of his mediation : the forgiveness of
sin 5 the renovation of the soul ; the hope, the peace, and the joy,
which flourish with undecaying beauty in a pious mind ; the gui
dance, the support, and the consolations of his own Spirit ; and an
interest in his everlasting love. You, he wishes, he labours, to
constitute sons, and kings", and priests to God our Fatker; and
holds out to your acceptance crowns of Immortal glory. Keject
him; and you are jooor, and wretched,' and misercdile, andblind,and
necked, and in want of all tkings. Receive him ; and all tkings are
fours, het me now afek you. Are you reluctant to glorify this
)ivine Benefactor ? Are your hearts insensible to these obli
gations, and to the immeasurable love, from which they have flow
ed ? Has sin palsied all your affections ? Has the icy band of
spiritual death frozen your moral powers ; and changed you into
moving images of the dead ? .Does the voice of mercy' sound
here over a cemetery ; and waste itself on the inhabitants of the
grave ? '
Let the hearts of Christians bum within them, while Christ
me?ts them at his table, and converses with them on all the ago
nies of the Cross, on all the wonders of Redeeming Love, and on
all the glories of that happy world, to which he is gone before, to
prepare a place for their final residence. Let them listen with
transport, while he declares to them, 7/" Igo, and prepare a place
for you; I will come again, and receive you unto myself; that,
where Iain, ye may be also; and let them exclaim. Amen, Even so,
come Lord Jesus,
3, Tke Benefits derived by the Church, from tke celebration of
this ordinance, present another powerful motive to the performance
ofthe duty in question, '
He, who loves the Lord Jesus Ckrist in sincerity, will love his
Church ; the religion which it professes ; and tbe ordinances, by
which that religion is upheld in the world. Among ihese ordi
nances, none has a more direct, a more happy, influence upon the

SEE. CLXI.] THE LORD'S SUPPER. 381
Church, than the Lord's Supper. In the preceding discourse, I
have mentioned, that il was one design of this Institution to unite
Christians in a known, public, and efficacious, bond of union.
Here, I then observed, they appear often ; actively ; publicly ; as
one body ; as professors of his religipn ; as his followers, and his
friends. Here, they exhibit themselves.as united in one faith, as
having one common interest, and as bound to one final, everlast
ing, home.
Another design, as I observed at that tjme also, was to edify
Christians in the Divine life, by improving their views, their affec
tions, and their conduct, with respect to the objects of reUgion. In
both these respects, this ordinance is of incalculable importance to
the Church.
At the table of Christ chiefly, after their baptism. Christians are
seen, and see each other, as a pubUc body ; as mutual iriends ;
and as followers of the Lamb. Here, mutually, they give and re
ceive countenance and resolution ; worship together as Chris
tians only j rejoice together ; weep together ; and universally ex
ercise the Christian graces, invigorated, refined, and exalted, by
the sympathy of the Gospel. Here the social principle of the
Intelligent nature ascends to the highest pilch of dignity and ex
cellence, of which in this world, it is capable. Mind, here, refines,
enlarges, and- ennobles, mind ; Virtue purifies and elevates Vir
tue ; and Evangelical friendship not only finds and makes friends,
but continually renders them more and more worthy of the name.
In the mean time, the Church, as a body, is here most happily
prepared for such events, as in the present world it is taught to
expect by tbe Word of Gpd. Prosperity it is prepared to receive
with moderation,, gratitude, and praise. Adversity it is fitted to
meet with patience and submission, with serenity and firmness.
In every revival of rehgion, it is enabled to exuU with, thanksgiv
ing; over every decay of tbis Divine influence, to mourp, and to
pray, wilh sympathetic tenderness. Thus for all its duties- the
Church finds, here, a preparation indispensable to the best per
formance of them, and tiiotives to fideUty in this performance, im
mense in their importance, and - appealing directly to the best af
fections of the heart.
He, who loves the prosperity of the Divine Kmgdom, who seeks
to promote the strength and stability of the Church, and who feels
an Evangelical desire to increase these invaluable blessings to his
fellow-Christians, will find in these considerations a motive, more
than sufficient to the faithful performance of the duty in questipn.
Ry the frequent celebration of the Lord's Supper, every commu
nicant Gontinually beholds the Church a compact body, possessed
of all the strength, firmness, and energy, which result from the
cordial union of many in a great and good design. Without this
blessing Christians are feeble, because they are solitary, and are;
easily broken dowc ; because they are destitute of mutual support,

382 THE LORD'S SUPPER. [SEB. CLXI.
counsel, and sympathy. The benefits, which result to wise or re
ligious 7we», from walking witk others, who are also wise,, I have
elsewhere displayed. Suffice it here to say, that these benefits are
peculiarly found in communion, at the tabic of Christ.
4, Anotker powerful motive to the performance of tkis duty, zoill
hefound by every Christian, in his own Personal good.
No exercises of the Christian Ufe are ordinarily more pure,
Vigorous, and evangelical, than those which are experienced at the
sacramental table. The sense which' we here feel of our guilt,
danger, and helplessness, is ajat to be vivid, and impressive, in an
unusual degree. Equally impressive are the views which we form
of forgiving, redeeming, and sanctifying Love. Here, godly-sor
row for sin is powerfully awakened. Here, are strongly excited
complacency in the Divine character, admiration of the riches of
Divine grace, and gratitude for the glorious interference of Christ
ifrbecomirig the propitiation of our sins. Here, Brotherly love
is kindled into a flame ; and Benevolence, warm, generous, and
expansive, learns tp encircle the whole family of Adam, Here,
more perhaps than any where else. Christians have the same mind,
whick was also in Christ, and prepare themselves to walk as ke walk
ed. Every Evangelical affection here, becomes vigorous and ac
tive ; virtuous r^olutions, stable ; and the purposes of the Christian
life, exalted.
By the influence of these affections, the views of every goodman
conqerriing religious truth become gradually purified ; and his will
ingness to receive, entire, the humbling, painful, doctrines of the
Gospel, is insensibly increased. ..
In the prayers, particularly, and thanksgivings, which are offer
ed up on this occasion ; prayers, rendered by tbe' occasion itself
pecuUarly humble and sincere ; thanksgivings, by the same means,
made ardent, unreserved, and elevated ; the mind is prone to feel
a subUmity of devotion, an Evangelical refreshment,. a Heavenly
rapture, not often, il is believed, found elsewhere.
By all these means a Christian- is furnished in the celebration of
this ordinance, perhaps more frequently than in any other situation,
with supportirig evidence of Msi religious character. He finds here
the lively, and therefore the distinguishable, exercises of a good
mind; that disposition, particularly, to obey God, whichis the soul
of his religiori, and without a coriViction of which, all things else,
commonly considered as evidences of piety; must stand for nothing;
and with a rational conviction of which, all these things arechiefl.y
unnecessary. The existence of this disposition, he also finds most
happily evinced by its increasing strength ; the best, the indispen
sable evidence, that it has begun to exist. Multitudes of good men
obtain this in'v'aluable blessing here, who elsewhere look; and sigh,
for it in vain. There is scarcely a gteater discoiiragement to mm
who has entertained comfortable hopes of being a religious man,
than the regular destitution of" these blessings at the sacramental

SEB. CLXI.] THE LOBD'S SUPPEB. 383
table. Graces, and hopes, and comforts, which elsewhere decay,
almost always revive here ; not indeed, regularly, at every celebra
tion of this ordinance; but at certain happy seasons, returning so
often, as at least to prevent tbe Christian from entire despondence,
and usually so, as to furnish him with a good degree of resolution in
the course of his duty.
How much such beings, as we are, need all these benefits, it is
hardly necessary to remark. Should any Christian who is present,
hesitate concerning this subject ; let me request him to remember
the sorrows, doubts, and despondencies of the Psalmist ; a man
after God's own heart ; a man inspired ; a man often furnished
with eminent tokens of the Divine favour. Let him listeri to the
complaints ofhis fellow-Christians ; and learn from their own mouths
their lukewarmness, their sloth, their reluctance to their duty, their
slowness t^ heart to believe, and their general self-condemnation ;
together with the fears and doubts, and melancholy forebodings,
springing from these unhappy spurces. Let him, finally, remeraber
how often himself has suffered, when temptations arrested him ;
his resolution became enfeebled ; apprehensions raultiplied ; hope
gradually receded from his sight ; faith lost its hold on the Divine
promises ; and he appeared to himself as vibrating between Earth
and Heaven, and as a settled inhabitant of neither. If, with
these things in full view, he is at a loss concerning the impor
tance of the blessings, which I have recited, it will, I am afraid,
be difficult, if not impossible, to explain to him their inestimable
value.
REMARKS.
From the observations wbich have been made in these discourses,
I deduce, 1 . Tke wisdom of tkis Institution,
The ends, proposed in the Institution of the Lord's Supper by
the Redeemer of mankmd, are certainly of a most benevolent and
glorious nature, and peculiarly worthy of the All-perfect Mind.
They are the enlargement, and rectification, of our views concern
ing the noblest of all subjects, the purification of our affections,
and the amendment of our liyes. The means, by which these
ends are accomplished, are equally efficacious and desirable. They
are, at the same time, simple ; intelligible to the humblest capaci
ty ; in no respect burdensome ; lying within the reach of all men ;
incapable of being misconstrued without violence ; and, therefore,
not easily susceptible of mystical, or superstitious perversion. In
their own proper, undisguised nature, they appeal powerfully to
the senses, the imagination, and the heart; and, at the same
time,f enlighten, in the happiest manner, the understanding. Ac
cordingly, Christians in all ages have regarded this sacrament with
the highest veneration ; have gone to the celebration with hope ;
attended it with delight ; and left it with improvement in theEVan-

384 THI: LOBD'S SUPPER. [SER. CLXI.
gelical character. God has been glorified by it in a pecuhar man
ner. The numbers, virtues, and comforts, of his children, have
been increased; and the religion of the Cross has been enabled to
triumph over the calloUs, obdurate, heart.
2. TAese observations strongly enforce the duty of Preparing our
selves for every celebration of this ordinance, ,
This duty, as every person may easily see, is powerfully urged
by almost every thing, which has been said in these discourses -,
by the solemnity of the command, by the nature and design of the
Institution; by the nature of the disposition with which we are re
quired to attend it ; by the numerous and important benefits which
it copfers; and, peculiarly, by the glorious character of the Saviour
by whom it was enjoined. •
The only manner in which we can rationally hope to fulfil these
duties, or share in these blessings, is the faithful celebration of the
ordinance itself. To such a celebration it is ordinarily indispensa
ble, that we make ourselves ready f^ fhe performance of this duty.
He who comes to the sacramental table witb a thoughdess, indif
ferent, worldly spirit, may expect to go from it without profit, and
without comfort. Nay, more ; as he comes with an unworthy dis
position, he is bound to believe, that he will eat and. drink judg-
rneni to Mmself, The merely external performance of any duty
neither promises, nor conveys, any blessing to the performer. The
road to aU blessings is obedience ; arid obedience always has its
seat in the heart. ' '
The proper means of preparing ourselves for the Lord's Sup
per, are solemn contemplations on the great subjects of it ; the
attentive reading of the Scriptures, or other religious books ; par
ticularly those parts of them, which are employed upon the sacri
fice of th6 Cross, and the love of the Redeemer ; self-examina-
tiori ; and prayer. Let a man examine himself, says St, Paul, and
so let him eat of thai bread, and drink Of that cup. For ke tkat eateth
and drinketk unwortMly, eatetk and drinketk judgment to Mmself,
not discerning tke Lord's body : that is, not. distinguishing the triie
natrire and design of this ordinance. The solemn contemplation,
the diligent reading, which 1 have recpmmended, are indispensable
means of this discernment; as self-examination is, to a knowledge
of the views and disposition of our own minds. Prayer, though
not the only, is beyond a dOubt the best, mode of self-examination.
In the awful presence of Jehovah, while employed in the confess
ion of our sins, and supplication for his mercy, we cannot avoid
feeling our own unworthiness, the reality, multitude, and aggrava
tion, of our sins, and the necessity -of his grace to give us the
victory over them; a candour, and an integrity of investigation,
not easily attainable in any other situation. With these means,
faithfully employed, we may humbly hope for just apprehensions
concerning this solemn ordinance ; evangelical dispositions in our
attendance upon it ; and that blessing of God, which will make

SEB. CLXI.] THE LORD'S SUPPER. 335
it efficacious to our comfort, peace, and advancement in the Divine
life. ^
When the glorious Persoh, whom God has set King upon Ms Holy
Hill of Zion, comes in to see the guests at his table ; how delightful
will it be to each of us, my brethren, to be found by him clad in
the robe of righteousness, and thus prepared to receive him with
the honour which is his dUe ! How delightful to be welcomed by
him to his taWe, and received with smiles of co;nplacency ! How
distressirig on the contrary, how dreadful, to appear before him
witkout a wedding garrnent ! Who must not be speeckless,' when
He sternly and awfully deraands the cause of this unseemly, and
irreverent appearance? Who iriust not be overwhelmed with an
guish and dismay, to hear, pronounced concerning himself, the ter
rible sentence. Bind Mm, kand and foot, and take kim away, and
cast kirn into outer darkness : tkere shall be zoeeping and gnashing
of teeth? '''¦¦'¦

Vot, IY. 49

SERMON CLXII.

THE EXTRAORDINARY MEANS OF GRACE.-^THE DISCIPLINE OF
THE CHURCH.

MATtHEW xviii. Id— 1.8. — Moreover, if thy Brother trespass against thee, go and tell
' him his fault, between thee and him alone ; if he shalt hear thee, thou hast gained
thy brother. Buiifhe will not hear thee, then take with thee one or two more,
that in the mA)uth of two or tkree witnesses, every word may be established. And
if hi shall neglect to hear thtm', tell it unto' the Church ; but if he shall neglect
to hear tht Church, let him be unfo thee as an heathen man, anda Publican.
In the six preceding discourses, I have considered at length,
two Ordinances of theiDhristian Church, commonly styled- Sacr^a-
ments ; to wit. Baptism and the Lord's Supper. I shall nov? pro
ceed to the consideration of another, and the only remaining ordi
nance peculiar to that body ; to wit. Christian Discipline.
In examining this subjecit; I shall endeavour to point out,
I. Tke Duties to be done,
II. TAe Minner, in wkick,
Ills The Ends, for wKich, and,
IV. The Persons, by whom, they are to be donej and,
V. TAe Motives to tke performance.
I. The particular Duties, to be done in the course of Christian
Discipline, are,
1 . What rhay be called Private- Remonstrance.
If thy brother shall trespass against thee, go and tell him his fault
between tkee and Mm alone ; if he shall hear thee, thou hast gained
tky brotker. But ifke will noi kear tkee^tken take witk tkee one or
two more, that in tke moutk of two or tkree witnesses, every word may
be establisked. The ground of proceeding here, as stated by our
Saviour, is an actued trespass of one member of the Church
against another. It is a trespass, Eav 5s aftaffijifii sig de 'o aSeXipog tfj:,
If tky brotker sin against tkee. If he commit a serious, fault. The
mere operations, and, evidences, of those infii-mities, which are
common to good men as well as others, are no part of this ground ;
and fiirnish no warrant for the proceeding. Zealous persons are
often ready 'to construe every suCh infirmity into a serious traris-
gression, and to swell ^ence, owed to themselves, into the value of
talents. In this manner, they degrade, {'eligi.on into a spirit of cap
tiousness ; and, as far as in them lies, employ the authority of the
Church as an engine to gratify their own unreasonable passions,
and to disturb the peace of their neighbours. The same things
are also true of persons, of a peculiarly exact and rigid character;
who often demand, that their fellow-Christians should walk by

SER CLXII.] THE DISCIPLINE OF THE CHtntCH. 33;
rules, formed by themselves ; and appear to feel as if themselves
had been constituted definitive ju(^es concerning the Christian
privileges of other men.
It must be a fault actuaUy committed. If ihy brotker trespass
against tkee ; that is, in reality. It must not be a mere object of
suspicion, or belief. Itis easy for us to injure a Christian. brpther
by our unjust suspicion, more than he would have injured us, had
he committed the very fault, of which we suspect him. We are,
therefore, to be assured of the fact, before we' take any measures
of a disciplinary nature. It will always be mischievous to others,
as well as disgraceful and injurious to ourselves, to create faults
for them by the indulgence of our own passions and prejudices, as
well as to suppose them, without ample prpof. *.
When such assurance, and such proof, have been obtained, ike
person, against wkom the trespass is committed, is here required to go,
and tell it to tke offending party in a manner absolutely private.
No persons are to be witnesses of the interview. Here he is to
explain, without communicating his design to any other person, his
own views concerning the frespass, and the proper conduct to be
adopted by way of reparation. He is bound to see, that these
views are conformed to the Gospel; and that both the temper,
and the language, are such, as the Gospel requires; meek; gentle ;
unoffending ; calculated not to irritate, or ahenate, but to convince,
persuade, and conciUate. No strife is permitted by our Saviour
to arise here} no provocation ; no unkindness. In this manner,
it is ever to be remembered, the offending brother will be gained,
if gained at all.
If tbe spirit of the Gospel were allowed lo operate with its
whole efficacy ; every debate of this nature would terminate here.
Unhappily, such is not always the case. Our- Saviour, foreseeing
this state of things, has provided for it the best remedy, which the
human character, and circumstances, will admit. He has, in the
text, directed the person, against whom the trespass is committed,
to take, after having failed to obtain reparation, one or two other
members of tke Ckurck, and, witk tkeir aid, to renew Ms efforts for
tke same desirable purpose of gaining tke trespassing brotker. These
brethren are callpd in for two purposes. One is ; that they may
be witnesses of every tking, wkichjpertains to the existing state of the
transaction. , The other is ; tkat ike weight of their character, and
the wisdom of tkeir counsels, may infiuence tke trespasser io suck fu
ture coriduct towards his brother, as will become his Christian prpfes-
sion. The former of these purposes is directly expressed in the
text. The latfer is plainly involved in the phraseology, and, ifke
neglect to kear tkern. Tms supposes these brethren to use , 4efr
advice, and persuasion, and'of cpUrse, the weight of their char
acter, for a right, and happy termination ofthe controversy.
From this view of the subject it is obvious, that the persons,
called in for this purpose, should possess a character unexcep-

388 THE DISCIPLINE OF THE CHURCH, [SER. CLXU.'
tionable; particularly itt the' eye of the Trespasser; that they
should be persons of weight, wisdom, moderation, and gentleness ;
and sufficiently disinterested to consult the gbod of both parties
with benevolence, and impartiality. As theseare the men, whom
a Trespasser vsfill hear, if he will. hear any man; so the injured
brdther is plainly bound to call to his aid raen of this description,
for the adjustment of his controversy. Itis hardly necessary to
add, that both parties are bound to listen withmeekness, candour,
and cordiality, to the counsels of these brethreri.
2. TAe next step in tke. progress of Ecclesiastical Discipline is
Admonition. ; - •
It may be, it sometimes is; the fact, that the Trespasser will not
listen to private remonstrance in either of these forms. In this
case, our Saviour directs the injured brother to bring his cause to
the Church. And if he skall neglect to hear ihem, tell it unto the
Ckurck. I shall hereafter inquire into the meariirig of the word
Ckurck in this place, and shall presume here, that the first appli-
catibn, to be made in this case, is to the 60%,, commonly denoted
by the word in our own Country. This body is bound to receive,
bear, and adjust, the cause. .
Should the accused person be found guilty of the tault, laid lo
his charge J it becomes fhe duty of the Church solemnly to ad
monish him of his sin, and the absolute necessity of atoning for
it by making the proper reparatipn, with the spirit of the Gospel.
J- 3. The next step inthe processis, Excommunication.'
''¦ It is reasonably expected, that any meraber of a Church will
hsten to the voice of the vvhole body of hiss felloW-Chrisfians, with
-whom he is iri immediate communion. Accordingly, the process of
discipline almost always terminates, bere, with admonition. Still
there are cases, in which, either from an apprehension of being
innocent, or what is probably mor'p frequent, as well as:- more un
happy, from passion, pride^ and Pbstinacy, the Trespasser refuses
to hear even the solemn voice of this tribunal. ' In such cases, the
Church is directed to withdraw, from him all Christian pri-^ilegesi
so far as their own communion is concerned or their power ex
tends. Let Mm be unto thee as an. ' Heathen man^ and a Publican.
These words, as you well know^, denoted to a Jew, the worst of his
fellow-men. Among such men the Trespasser is henceforth to be
accounted by those, whom he has refused tp hear ; and, in my
view, by all, who consider thefr system of proceedings as evan
gelical. This sentence is commonly spoken of as twofold,* the greater
Excommunication, and the less : the latter not uncommonly termed
suspension. The difference between thera is this : In the latter, a
person is suspended from theprivileges of Church-membership foi-
a period; sometimes, however, an. indefinite one; with a hope,
plainly intimated, thiat he will ere long return to his duly. In the
former, he is absolutely excluded from all the peculiar privileges of

SEB. CLXII.] THE DISCIPLINE OF THE CHURCH. 339
the Churchj, without any apparent expectation, that he will be rein
stated in them again. '
This sentence existed among the ancient Jews, and the ancient
Christians ; lias been continued in the Greek and Romish Church
es ; and exists among the various Protestant Churches, with differ
ent degrees of formality, and severity. Il was in use even among
the Heathen; and is npw. one of the most terrible punishments,
inflicted in Hindoostan. Among the Jews, Greeks, and Romanists,
and even ih the English Church, it is followed by terrible conse
quences, as well as attended by several Circumstances, to which
the Scriptures, so far as I can perceive, give no countenance. In
some cases it , has been accompanied by dreadful imprecations;
and followed, in sPme, by a variety pf civil disabilities, and suffer
ings, in themselves unjust and irihuman, and wholly, unwarranted
by Christ or his Apostles. In this country, the Scriptures are
allowed to pontrol, exactly, every thing relating to this subject.
Christ directs in the text, that the person who refuses to hear the
Church, shall be considered by it as an Heathen man, and a Publi
can. St. Paul directs' the Church to Mark them that cause divi
sions, and avoid them, Rpm.xvi. 17 : To withdraw from a'Brother,
who walks, disorderly, 2 Thess. iii. 6 : and to reject, after the first
and second admonition, a Heretic, or a person who creates division
among lis members, Titus iii. 10. , .
In all these directions nothing is warranted, beyond a single
refusal, on the part of the Church, to admit the offending brother
to a participafion,of its pecuhar privileges. The crimes are all
specified; and, in my opinion, we have no right to add to their
number. The punishment is specified : and we have tio right, lo
add to its severity. The reason is plain; all the authority, whith
the Church possesses, it derives solely- from Christ ;, and can exer
cise no more than is given. It can constitute. no new crimes ; and
form, if I may be allowed the expression, no constrriclive treasons.
It can add no new raodes of punishment. Contempt, therefoi-e
exhibited in a Bishop's Qourt, an offence wholly of a civil nature
cannot be a proper foundation for this punishment. Nor can im-
firisonment, or any other infliction ofthe Magistrate, be 'connected
awfully with Excommunication, These, and all oilier thirigs of
the like nature, I consider as unhappy relics of preceding, and very
unhappy, times. -
St. Paul, 1 Cor. V. 11, directs the brethren of that Church, not
to keep company, ifany man, tkat is called ci brotker, be a fornicator,
or covetous, or an idolater, or a railer, br a drunkard, or an extor
tioner : z^ith such an one, no noi to eat. These words contain an
additional punishment to that, \vhich is infl^icted under the direc- .
tions quoted above"; and require Christians, in thecases specified,
not vPluntarily to have intercourse with Church-members,, excom
municated for these crimes. I say excomnmnicated for tkese crimes
because St. Paul supposes the persons, referred lo, to be severally

390 THE DISCIPLINE; OF THE CHURCH. [SER. CLXlL
guilty of them. But this cannot be lawfully supposed, until it is
proved Ipefpre the Church, the proper, tribunal ; when, if unrepent
ed of,, it is rfollp-ived, of course, by a --sentence of excommunica
tion.' In this decision of Si. Paul, all such intercourse is plainly
forbidden, as involves more countenance, and expresses less dis
approbation, of the offender, than voluntarily eating with him at
a common meal. It is, I think, reasonably supppsed, that per
sons, excommunicated for other crimes,, plainly equivalent in de
gree to those,' which are here Specified, are to be treated in the
same manner. The. word *o^vos, in this lext, denotes any inconti
nent persPn. ' - ,-
In a preceding discPurse, I considered the. relation, which per
sons; baptized in their infancy, sustain to the Church of Christ, and
deferred the question concernirig. the manner,, in wkich they are iobe
affected by tke Discipline of the. Church, - On, this subject I shall
now make a few observations.- ,
Inijthp, first place,, it' is evident that rnqh, persons cdnhot be excom
municated, - -^ . . , ¦
This is obvious from the fact, thatthe.bpdy, of -which'they'are
members, can never be summoned together, to hear th^ir cause,
and pass sentence upon them ; and from the additional fact, that no
part of this body is warranted,, lo act for the whole* This, , I sup-
posp to be a part, and a wise one, of the Ecclesiastical system of
the Gospel ; indispensable, perhaps, to the prosperity .of ReUgion,
as well as to the peace of mankind. ', ,
Secondly. The Discipline of all suck persons during the years
of minority, is committed supremely lo their Parerits and Guar
dians, ' .
Now, says the Apostle, I say, that the heir, as long as he is a child,
differeth notMng from a servant, .though ke~he. lord of all ; hkt is
under tutors and governors, until tke time appointed of the father.
Gal. iv. 1, 2. Here the Apostle teaches us, that, so long as we are
children, we are under the absolute control of our parents ; even
as servants are rinder that of their ^masters ; E^nd are obUged to
obey not only them, but alsp such tutors and. governors, as they
are pleased to appoint over us. In Col. iii, 20, fie comraands,
CMldren, obey your parents in all tilings; and Subjoins, jftr ihis is
well-pleasing unto ihe Lord, Were the Church to interfere, direct
ly, in the governraent of persons, thus situated ; two independent
jurisdictions'would exist over the same subject, at the same time,
and with respect to the same things. These, in their' exercise,
could not,, from: the infirmities of human nature in itsT best form,
fail to clash in many instances. If both jurisdictions are rightful,
and scriptural; the child would not know, which to obey. Bui
the Scriptures have settled this point, by requiring him to obey his
parents in all, things, and informhjg hira, that this is well-pleasing
unto the Lord. Hence I infer, that' thp direct jurisdictjon of the

SEB. CLXn.] THE DISCIPLINE OF THE CHURCH. 39 £
Church over the child must be merely nominal 4 and can exist to no
valuable purpose.
Thirdly. The Church possesses an indirect control over tke child
hy ihe control which it has over the parents ; and this it is bound to
exercise in every proper manner.
The parents are raembers of a particular Church ; and therefore
subject toils discipline. Every Church i& accordingly bound to
require such peu-ents, as are members of .it, to instruct, and govern,
their children ; and to Walk before them agreeably to the Gospel.
The Church is bound tp see, that all this is actually done; and to
call to a solemn account all its members, who neglect, or violate,
these duties. This is a control, which, if duly exercised, cannot
fail of being beneficial to the children. Any Other must, I think,
be of course injurious.
Fourthly. The several members of a Church are, in my view,
bound. also to, reprove, and admonish, baptized persffns, whom ihey
see in the commission of sin.
Thou shalt in anywise rebuke thy neighbour,^said God to the Is
raelites, (tnd.not sijffer sin upon him ; or, as in tbe margin, <Aaf thou
bear not sin for kim: This'rule appears to have the fullest appli
cation to the case in hand. Baptized persons have a peculiar
claim on professing Christians for this office of love; and are bound
to receive it with humiUty,' and reformation.
Ministers , ought, in my view, to make it a business of fheir min
isterial office distinctly to unfold to themthe nature of their rela
tion to God, and bis Church ; and solemnly to enforce on them the
duties, arising from this relation ; particularly the duties of repent
ance, and faith in the Redeemer, of giving -diemselyes up to God
in his covenant, and taking upon themselves, openly, the charac
ter of Christians, This,I apprehend, should be done not only
from the desk, but in a regular course of laborious catechetical
insfruction. The same things should be expUcidy, and solemnly
enjoined from time to time upon their parents ; one of whose first
duties it is, in my apprehension, to co-operate faithfully with their
ministers in teaching;' and enjoining, these things upon thefr Chil
dren. Were these things begun, as soon as the children were ca
pable of understanding them, arid pursued through every succeed
ing period of thefr nonage ; a fair prospect, as it sePms to me,
would be opened for the .vigorous growth, and abundant fruitfiil-
ness, of this nursery of the Church. - ,
should baptized persons, with these advantages, conduct them
selves frowardly in a course of open, obstinate iniquity, after they
ha-^^e come to 'y«ars of discretion ; -the Chifrch may, with the strict
est propriety, shut them-out frotn these privileges, until by a peni
tent and becoming deportment, they shaU inanifest their confrition
for their guilty conduct; not however without previous and ample
admonition,- I wilf further suggest, that, "in my ovm view, if is a
part ofthe duty of each Church, at their meetings for evangelical

392 THE DlSCtfLlNE OF THE CHURCH. [SER. CLXII,
conversation and prayer, to summon the baptized persons, who are
minors, to be present at convenient seasons, ivhile the Church of
fers up prayers tp God peculiarly. for them ; and to pray for ^them,
particularly, at other meetings, holden for these purposes.
Were all these things regularly, and faithfully dphe ; (and they
all seem to grow out of the eircumstances pf persons, baptized in
their infancy) 1 cannot help believing, -that a new face , would, {n
a great measure, be put upon the condition, and character, of the
persons in question. It mus.t be acknowledged, that much less
attention is paid to them in mpdei-n; thari in ancient, times ; at le&st
by Churches in general ; and less, I think, by ourselves, than by
our Ancestors. . ¦ ¦ . . • , .
II. The Manner, in zjohich Discipline is to be conducted^ next
claims our attention. ' ' ' , , , i > . ,
Concerning this subject, there can be little debate, or doubt.
We are abundantly taught by the Scriptures, that private remon
strance, and p\iblic admonition, are ever to be administered with
lowliness of mind,, with entire Candour and moderation ; with un
biassed equity ; with a spirit pf meekness,' patience, and forbear
ance. The Servant of the Lord must not strive, but be gentle to all
men; and myst here be especially upon his guard against the in
trusion of every passion, and the adoption of all improper conduct;
bi^cause here, as he is obliged to assume sorae degree of authori
ty, and is ^at tim^s emplPyed.- in .endeavouring to redress injuries,
which himself has received, he will be in, peculiar dang.er lof de
parting frpm his duty. A false step, at the commencement of this
process in priv^ate remonstrance^ is eminently mischievous ;- be
cause from^his commencement the wholci process is apttO derive
its character. Ypt, here, sucb a step is Ordinarily to be expected
more than in any subsequent stage of . the progress; The remon
strant is often wholly unexperienced in business of this nature ;
often personally interested ; usually in some degree agitated, and
therefore in danger of being off his guard ; frequendy ignorant; of
what is precisely his duly ; possessed of Ein authority in a gresst
measure undefined, except by his own discretion ;„and this discrei-
tiPn less perfect in many cases, than could be wished. Thus cir
cumstanced, the best and wisest men are in some, danger, of
acting with impropriety ; while others, of an inferior character, are
proportionally riapre e;Kposed. It iS ever to be remembered here,
that this is fhe sla!ge of Ecclesiastrcal DiscipUne, peculiarly attend
ed with hopes of success. While, the subject of reriionstrance is
concealed from the view pf the Public.^, pride, that insidious ene
my of all men, even the best ; the desire ^if self-justificatipn; the
fear of iPsirig one's. character in the view of one's family, friends;
and neighbours ;, and the heat and. ibbstinacy, produced in the
coiirse of a controversy^ already advanced ; are npt, here, unless
by some unhappy imprudence, roused to any great degree ofex-
ertion. If the mind is ever calto, and self-possCSsed^ it is at this

SEB. CLXII.] THE DISCIPLINE OF THE CHUHCa 393
time. If hope is to be ardently indulged any where ; it is here*
Let the remonsfrant, therefore, remeraber; and let those who ac
company him remember also ; that here they are either to gain, or
lose, their brother. With an object of this inestimable importance
before them, there will ever be.reason to hope, that the fault will
not be thefrs.
Here, I beg leave to give it, as my own opinion, founded, as 1
trust, both on the Scriptures and experience, that private contro
versies between Individuals of tke Ckurck, arising from supposed
personal offences, should, as far as may be, witkout refusing the
right of appeal to the Ckurck, be terminated witkout being brought
to its decision. This I take to be the very spirit of the text. Itis
intended by our Saviour, that the offender should hear, find yield
to, those brethren, who accompany the remonstrant. St. Paul,
also, finding fault witb the Corinthian Christians for going to law
before tke unjust, and not before the saints, says. Do ye not know,
tkat the saints shall judge the world ? and if the World shall he
judged by you, are ye unworthy to judge the smallest matters ? If,
then, ye kave judgments of things, pertaining to ihis life ; set them
to judge, zoho are least esteemed iii the Ckurck. I will not stay to
commerit on the translation of these verses, although I think it m-
correct ; because every translation of them will coincide with my
own design. It is this, that the controversies between individual
Christians, the secular controversies especially, are here directed
by St. Paul to. be brought for decision before other members of
this Church; and, according to the present version, before those,
even of little estimation, for their attainments, in the view of the
Church. If the Corinthians were to issue their personal contro
versies in this manner, it is plainly reasonable and proper, that
ours should be issued in a similar manner. If those, who pos
sessed a humble character in the eyes of the Corinthian Church,
were competent to determine their controversies ; the superior
members of our own Churches are certainly competent to deter
mine ours. . >
Experience has, in ray view, long since proved, that ctjntrover-
sies of this nature are apt to be begun with resentment, and main
tained with violence ; and to wear, at their commencement, and
throughout their progress, the aspect of a common litigation. Of
course, they are often attended with all the evils of such a litiga
tion, and many more ; are carried on with bittertiess and animos
ity, and end in riveted hatred ; are the means of impairing Chris
tianity in the parties, of leading them into many and great sins,
and of leaving them in a state, litde fitted for improvement or com
fort, of spUtting a Church into divisions, and of injuring, if not
destroying, the usefulness of its Minister. At the same time, they
disturb the peace of a neighbourhood ; expose the Christian char
acter to shame, disgust, and reprobation ; wound the prosperity
Vol,'. IV. 50

394 THE DISCffLINE OF THE CHURCa [SER. CLXIL
of religion; and become a subject of friumph to the worst of its
eneraies, Admonition and Excommunication should be administered with
the same dispositions, wkick have been mentioned as proper' accom
paniments of Private Remonstrance ; united with a solemnityjfirm-
ness, and authority, becoming the ckaracter of a Ckurck. To the
dignity of this tribunal, calmness, moderation, and teriderness, are
indispensable. The wisdom, which should preside in it, Is that
wkich is from above, pure, peaceable, gentle, and easily entreated,
full of mercy and good fruits, without partiality, and without hy
pocrisy. Before this tribunal, also, no causes should be permitted to come
to trial, of which the subjects are not distinctly specified ; together
zoith the time andplace^ at whick ihey kave existed; and all tke ma
terial circumstances, by which they were accompanied.. All these
ought, also, to be comraunicated to the person accused, a Sufficient
time befPi-e the trial, to give him a full opportunity for preparing
his defence.
When a trespasser has been excommunicated; every proper
inducement should he holderi oui to Mm to return by repentance, and
reformation. For this end, the Minister, and other persons of
weight in the Church, should take every proper and promising oc
casion to give hira their best counsels, and exhortations. As tliis
ought to be done for a Heathen, and a PubUcan ; it will, I pre
sume, be acknowledged to be due to kim.
Formerly, Excommunication was accompanied by many ex
pressions of a spirit, not more hostile to the trespasser, than to
Christianity. The Object of it was cursed in form, and solemnly
consigned to perdition. Happily for/ us, no severities, even of
forrii, exist in this sentence here, beside those, which are plainly
authorized by the Scriptures.
III. TAe Ends, for wkick Ckristian Discipline was instituted, are
tke following.
1. TAe Amendment of tkose, wko transgress.
For this endy every part of Ecclesiastical DiscipUne is calcu
lated, as if it had no other object. The attention, paid to it, is,
however, perfectly justified by i's importance. This is no less
than the reformation of a lapsed Christian, Brother. His peace ;
his Christian character; b's worthy participation of Christian priv
ileges ; his recovery of the Divine approbation ; his future useful
ness iri the present life ; the measure of hi? happiness in the life to
come ; and even his salvation itself ; are all deeply concerned,
and oftentimes, absolutely involved, in these administrations. That
. these objects are at tiraes accomplished by Private Remonstrance,
and Public Admonition, will probably not be doubted. With equal
certainty are they accomplished by Excommunication. This is
directly declared by St. Paul, 1 Cor. v. 4, 6, In the name ofthe
Lord Jesus Christ, being gathered together, in better language^ 6eing

SER. CLXII.] THE DISCIPLINE OF THE CHURCH. 395
fathered together in ihe name of our Lord Jesus Christ, and of my
pirit, with tke power qf our Lord Jesus Ckrist, I command you to
deliver such an one to Satan for the destruction of ihe fiesk, that the
spirit may be saved in the day of the Lord Jesus.
2. Another End of this Discipline is the Purification ofthe Clmrch
from unworiky members.
Tares, we know, are sown in this world ; and will grow togetker
witk tke wkeat until ike karvest. So long as they are undistinguish
able from the wheat, it is unlawful for us to eradicate them, lest we
root up tke wheat also ; but when they are clearly discovered in the
field of Christ, they are to be removed. The rules which are given
us for this purpose, are perfect, so far as it may be safely entrusted
to the prudence of man. As a little leaven leaveneth the whole
lump; Christians are required io putge out tke old leaven, that the
Church may become a new lump, pure and unleavened. ,
3. Another End of this System, is ihe Preclusion of unworthy
members from the Church,
The Church is . probably kept pure by preventing unworthy
members from uniting theraselves with it, more effectually, than by
excluding them after they are united. Wicked men neve^ love
Christian Discipline ; and are often prevented from attempting to
become members of' the Church, by the fears of falling under its
censures. To good raen it, is only a privilege. Faithful subjects
of an earthly government regard its wholesome la^s with all their
penalties, and the just execution of thera with all its pains and ter
rors, as eminent blessings. These laws they so eritirely choose to
obey; to this administration they intend to be so uniformly subjects ;
as hardly ever even to think of their severity, and tp feel nothing
but their beneficial influence. Whatever apprehension they may
at times inspire, such men consider them, only as a, useful motive
to a more uniform and faithful obedience.
Indeed, this subject furnishes a beneficial criterion for the deter
mination of our religious character. If we cordiaUy relish the
DiscipUne of Christ's Church, and are sincerely desirous to add
to other motives those, which it furnishes us for diligence, fidelity,
and exactness in the Christian life ; there is spfid reason to hope,
that we love that, which is good ; and are, therefore, real followers
of the Redeemer. If, on the other hand, we are impatient of this
mild and equitable government, and live in a continual and slavish
dread of its terrors ; there is but loo much reason to conclude, that
we love the conduct, which this systera puni^shes ; disreUsh the
purity which it requires ; and, of course, have made a profession,
which is unfounded and insincere.
Ecclesiastical Discipline, more than all other means, has con
tributed to preserve wliatever purity has been found in the Church
of Christ ; and in a greater degree prevented it from being crowded
by unworthy members. Christians, therefore, cannot fail to regard
their Discipline as an invaluable blessing.

396 THE DISCIPLINE OF THE CHURCH. [SEB. CLXIL
4. Tke Improvement of Christians is another important end of tkis
Institution. This End has always been promoted, and often in an eminent
degree, by a well-directed administration of Christian Disciphne.
From the social nature of man, that, which concerns others, is in
stinctively applied to ourselves. From the sins of others,, we learn
not to sin in the sarae manner. By their negligence we are warn
ed of our own danger, and induced to watch, and strive, and pray,
that we enter not into their temptations. By their repentance, and
return to their duty, we are forcibly admonished of our own daily
necessity of reformation. Perhaps there is scarcely a more edify
ing sight, than a lapsed Christian, ingenuously confessing his sin,
acknowledging the justice of his punishment, imploring the for
giveness of God and a re-union to the family of Christ, and re
commencing the Christian life with new amiableness and beauty.
Nothing in this world more resembles the joy of angels over a re
penting sinner, than the emotions, excited in the minds of good men
by this solemn transaction.
5^ Anotker End of this Institution is to keep tke character of the
Church unblerhisked in tke eye of mankind.
On the Character of the Church, as it appears to the eyes of the
world, depends, in a great degree, the character of RelipPn itself.
In a former discourse, I have shown, how much more real, and im
pressive. Religion seems to the minds of sinners, when beheld in
the Ufe bf a person, who adorns tke doctrine of God our Saviour,
than when seen only with the eye of speculation. The exemplary
and unblameable conduct of a Church is proportionally a more
convincing, and more persuasive, source of these impressions.
When the Church is /air as the Moon, and beautiful as Tirzah : she
is also terrible as an army witk banners. Genuine virtue is an aw
ful object to sinful men. In vain do theylabour to shake off their
reverence, and their dread, of this object. It is settled in their
minds by the unalterable constitution of God : and is irresistibly
forced upon them by their consciences, whenever the object is
brought before their eyes. Nothing but furious passion, or ab
solute profligacy, will prevent any man from entertaining these
views. But they are not necessary views prily. They are also
eminently profitable ; as was, I presume, satisfactorily shown in
that discourse. He, who is at a loss concerning this truth, may
easily satisfy himself by observing what experience, abundantly
testifies, that, wherever Churches either pervert, or abandon, the
discipUne instituted by Christ, they themselves become lax,jM/fftr
warm, and possessed only<-of a name to live;^ and that Reli^n,
around them, hastens towards a final extinction. Wherever this
Disciphne is scripturally maintained; Churches are -adorned with
the beauty of holiness ; and reUgion, usually at least, flourishes
among those who are without.

SER. CLXn.] THE DISCIPLINE OF THE CHURCH. 397
IV. My own views concerning ihe Persons, by whom, Discipline is
to be administered, will be sufficiently communicated in the follow
ing observations.
1. The persons, who are io. administer private Remonstrance, are
plainly pointed out in the text, >
Concerning these, therefore, there can be no debate. Not a
little doubt, however, has arisen, in this counfry at least, concern
ing the cases, in which smcA Remonstrance is a necessary conmence-
ment of Ecclesiastical Discipline, A multitude of Christians, in
our own country, have supposed, that tiie steps, mentioned in the
former part of this discourse, are indispensable in e^iery case of
transgression, whether public or private. Others have beUeved,
that, as the case mentioned in the text is a private case merely,
and as the disciphne involved in it, seems apphcable to such a case
only, it is not to be employed, when the, transgression is public.
The latter of diese opinions is, in ray view, just. In the nature
of the case, a public transgression plainly demands no private in
terference. TAem that sin, says St, Paul to Timothy, rebul^e before
all; that bthers also may jftar, 1 Tim. v. 20. A man that is an
Heretic, says the same Apostle to Titus, afler a first and second
admonition, reject. Tit. iii. 10. By them tkat sin, I understand the
Aposde to mean tkem that sin publicly; and suppose St. Paul here
to direct a public admonition as the immediate, and proper, act of
discipline for such a fransgression. A Heretic is a sower of divis
ions, or tke leader of a faction, in tke Ckurchv Such a person Titus
was commanded to rgect after a ffrst and second admonition ; both
Elainly pubhc ; since they were to be both administered by Titus
imself, in the character, and office, of a Minister. ' This is evi
dent, also, from the reason subjoined in the following verse.
Knowing that he, wko is such, is subverted, and sinnetk, being con
demned of himself. In other words, Becausje thou knowest, that
such a person is subverted, or overturned ; and is certainly guilty
of sin : being proved to be a sinner, by the known fact that he
makes divisions in the Church, or heads a party against its ^eace.
It is here, however, to be observed, that two public admonitions are
here required to be given toi the Heretic before his Excommunica
tion. As there is no difference between Heretics, and other public
sihners,-I should regard this as the proper rule of proceeding in
all cases of Discipline, which were not commenced with private
Admonition. But in this Counfry, there is such an universal persuasion, that
Private Remonstrance is indispensable, even where a transgress
ion has been pubhc, as to make it, in my^view, expedient lo pom-
merice the process of discipline in this irianner, in most, if hot all,
instances. The minds of Christians, generally, are here fully
possessed of a conviction, that this is a right, established by the
Scriptures ; and, whenever it is omitted, feel as if all, that was
right, had not been done. Excommunicated persons, therefore,

398 THE DISCIPLINE OF THE CHURCH. [SER. CLXIL
feel satisfied in every such case, that the judgment of the Christian
community is so far on tbeir side;, and against the proceedings of
the Church. .This, also, will ordinarily be the opinion of a con
siderable part of its niembers. Hence the censure will be strip
ped of much of its proper power. The' man, who is censured,
will feel himself to be still in a state of confroversy with the
Church ; and will, therefore, be little inclined lo reformation or
repentance. ¦ The Church will feel itself- weakened ; and all its
enemies will raanifest their hostility hy clamouring against its in
justice. For these reasons, prudence appears plainly to demand
the adoption of Private, remonstrance as the means of avoiding
these evils.
-As the administration pf this Remonstrance will, in such a case,
be a duty incumbent alike on all the members of the Church ; it
will be asked. By vi^hora shall this duty be performed ? The answer
to this question must be given differendy, according to the differ
ent constitutions of Churches. In our own, it ought unquestionably
to be performed by persons, commissioned by tbe Church. , No
others will be; considered as acting in the case with, unquestionable
propriety. 2. Ad'monition and.Excommunicafionare to he adrninistered by the
Pastor, or, when tkere is no Pastor, by ihe Moderator of the Church,
in conformity td a vote ofthe Church.
Whei-ever. a, Churcli is vacant, it will always be expedient,
that a neighbouring Minister should be requested to. perform this
office. , '
That these sentences should be the result ofthe vote ofthe Church,
and executed nnder their authority, is tp me completely evidenf
fijom the Scripture^. This I do not gather from the-text'; rior
from the meaning of the word Church ; which, 1 am well aware, is
very various. At the tiirie when the precepts in the text were de
livered; the Christian Church was not organized. It may there
fore be difficult to settle precisely the sense, in which our Saviour
used the term on this occasion ; or to make any satisfactory appli
cation of it to the case in hand. On the text, therefore, IshaU
not insist. .
There is in the Spriptures a single case of Discipline recited,
and, so far as I know, but one, in which the administration was
committed wholly to uninspired hands ; or, perhaps in better
terms, to persons not extraordinarily commissioned to direct Ec
clesiastical concerns. This is the case of ike incestuous person in
the Church at Corinth. St. Paul, in 1 Cpr. v. directs the members
of that Church to assemble together for the purpose of excommur
nicating this person ip the name of Christ. The Church accord
ingly assembled, and excoramunic£ited the man, as. we are- in
formed in the second chapter of the second Epistle. In the sixth
verse of this chapter, .'St. Paul says. Sufficient to such a mart, is
this punishment, which wasinflicied of many ; vto twv rrXfiovwv ; lit-

SER. CLXIL] THE DISCIPLINE OF THE CHUBCH, 399
erally, by the majority ; that is, by the raajority ofthe Corinthian
Church ; the persons addressed in this chapter, and throughout
these Epistlesw
Should it be said,, that this sentence was directed by St. Paul; I
acknowledge it.- But the execution of it was committed to the
Corinthian Church as a Body ; and it was accordingly executed
by their vote, and Ecclesiastical autiiority. There was, here, no
need of h formal trial. The question concerning the guilt of the
man was already settled by abundant evidence.. The Apostle,
therefore, only taught the Corinthian Church their duty in such a
case ; and required them to perforra it. Had he meant to exer
cise bis apostolical authority in a judicial manner ; he would have
excomraunicated the incestuous person by a sentence of his own ;
as he excommunicated J^mencEMs and Alexander ; and not have
left him to a sentence of the Corinthian Church. This is further
illustrated by the fact, that St, Paul beseeches, npt commands, the
Corinthians, to restore this excommunicated man : verse 8, Where
fore, I beseech you, that ye would confirm your love toward him.
This request plainly teaches us, that, in the view of the Apostie,
the Corinthian Church were possessed of the power, by which, this
restoration was to be accomplished.
What it was .proper for the Corinthian Church to ^o in this case,
is unquestionably proper to bp done by every other Church in a
similar case. As this is the only Scriptural example, in which a
sentence of Excommunication was passed by men, not extraori^i-
narily commissioned ; it is, 1 apprehend, a decisive rule of pro
ceeding to all other Churches. The pecuUar conduct of Apos
tles, and other extraordinarily commissioned persons, must,' in
most cases, be very imperfectly apphcable as a i-ule for ms. It
will be imppssible, 1 apprehend, to show, that the powers, sometimes
necessarily vested in these men, have descended to any nien, who
are now living. My own opinions concerning Bishops, in the pre
latical sense, have been given in preceding discourses. Ruling
Elders are, in my apprehension, scriptural Officers of tke Christian
Church; and 1 cannot but think our defection, with respect lo
these officers, from the practice of the first settiers of New Eng
land, an error in, Ecclesiastical Government.^ But the present oc
casion will not permit an exhibition of my views conderning this
subject at large.
TAere are many cases, in which Individuals are dissatisfied, on
reasonable grounds, with the judgment of a Ckurck. It is perfectly
obvious, that in a debate between two members of the same
Church, the parties may, in many respects, stand on unequal
ground. , Oneof them iriay be ignorant ; without family connex-
ions;-in humble circumstances ; and possessed. of Uttle or no per
sonal influence. The other may be a person of distinction; opu
lent; pqwerfully connected; of superior understanding; and of
great personal influence,- not only in the Church, but also in the

400 THE DISCIPLINE OF THE CHURCH. [SEB. CLXll.
Country at large. As things are in this world, it is impossible,
that these persons should possess, in any controversy hetween
them, equal advantages. Beyond all this, the Church itself may
be one party, and a poor and powerless meraber the other. In this
case also, it is unnecessary to observe, the individual must labour
under every supposable disadvantage, to which a righteous cause
.^can be subjected. To bring the parties in these, or any similar
circumstances, as near to a state of equahty as human affairs will
permit, it seems absolutely necessary, that every Ecclesiastical
Body should kave its Tribunal of Appeals ; a superior Judicature,
established by; common consent, and vested with authority to issue
finally all those causes, which, before a single Church, are obvi
ously liable to a partial decision.
Such a tribunal in all the New-England States, except this, is
formed, by what is called, a SeZect Council, that is, a Council mutu
ally chosCn by the contending parties. This has long appeared
to me a Judicatory most unhappily constituted. The parties choose,
of course, such persons, as they suppose most likely to favour
theraselves. If, therefore, they commit no mistakes in the choice ;
the Council may be considered as divided in opinion, before it as-
senibles ; and as furnishing every reason to beUeve, that it will
not be less di^ded afterwards. Its proceedings will fi:equendybe
marked with sfrong partialities; and its decisions, if made at aU,
will not unfrequently be those of a bare majority. Coming from
different parts ofthe country, it will have no common rules of pro
ceeding. After its decisions, its existence ceases. Its responsi
bility vanishes with its existence ; as does, also, the sense of its
authority. As the members frequently come from a distance ; it
can have no kriowledge concerning those numerous particulars,
which respect the transactions to be judged of; and the charac
ters, interests, views, and confri-vances, of those, whp are immedi
ately concerned. As individuals, these members may, in some
instances, have much weight; and in certain circurastances may, by
their wisdom and piety, "do much good. But all this must arise
solely froni their personal character. As a Council, as a Judica
tory, they can have scarcely any weight at all ; for, as they disap
pear when the_ trial is ended, they are forgotten in their united
character; and, having no permanept existence, are regarded with
no habitual respect, and even wilh no prejudice in their favour.
Very often also, as they were chosen on partial principles, . they
are led of course to partial decisions ; and leave behind them
very unhappy opinions concerning Ecclesiastical Government at
large. In tkis State, a much happier mode has been resorted to, for the
accomplishment of this object. , The Tribunal of Appeal, is here
a Consociation; a standing body, composed of the settled Minis
ters within an associational district, and Delegates from the
-Churches in the same district : a body always existing, of acknow-

Ser. cLxii.] the discipline of the church. 40 1
ledged authority; of great weight ; possessed of all the impartiali
ty, incident to human affairs ; feeling its responsibility as a thing
of course ; a Court of Record, having a regular system of prece
dents ; and, from being frequendy called to business of this na
ture, skilled, to a good degree, in the proper modes of proceeding.
The greatest defect in this system, as it seems to rae, is the want
of a still superior Tribunal to receive appeals, in cases, where ihey
are obviously necessary. These it is unnecessary for me to par
ticularize. Every person, extensively acquainted with Ecclesias
tical affairs, knows that such cases exists The only remedy, pro
vided by the system of Discipline established in this State, for
those, who feel aggrieved by a Consociational judgment, is to in
troduce a neighbouring Consociation as assessors with that, which has
given the judgment, at a new hearing of the' cause. The provision
of this partial, imperfect, tribunal of appeals, is clear proof, that
those, v/ho formed the system, perceived the absolute necessity of
some appellate jurisdiction. The Judicatory, which they have
furnished of this nature, is perhaps the best, which the Churches
of the State would at that, or any succeeding period, have con
sented to estabhsh. Yet it is easy to see, that, were they disposed,
they might easily institute one, wbich would be incomparably
better. The only instance found in the Scriptures of an appeal, actual
ly made for the decision of an Ecclesiastical debate, is that, record
ed in the fifteenth chapter of the Acts, and mentioned for another
purpose in a former discourse. A number of the Jews, in the
Church at Antioch, insisted, that the Gentile converts should be
circumcised, and be obUged to keep the Law of Moses. Paul
and Ba,rnabas strenuously controverted this point with them. As no
harmonious termination of the debate could be had at Antioch ; an
appeal was made to the Apostles; and Elders, at Jerusalem. But,
as I observed in the discourse mentioned, it zoas heard) and deter
mined, by the Apostles, Elders, and Brethren. As this Judicatory
was formed under the direction of the Apostles, themselves; it
must be admitted as a precedent for succeeding Churches; and
teaches us on the one hand,' that an appellate Jurisdiction is both
lawful and necessary in the Church ; and on the other, that it is to
be composed of both Ministers and Brethren, nedessarily acting,
at the present time, by Delegation.
REMARKS.
From this account of Christian Discipline, it is evident,
1. That it was interided for Churckes, consisting of Ckristians.
As this subject was discussed at some length, in the sermon con
cerning the. character of Church members, as exhibited in the
Scriptures ; I shall dismiss it here, without any further observa
tions. Vol. IV, -51

402 THE DISCIPLINE OF THE CHURCH. [SEB. CLXU
2. Tkat it is a system, wisely adapted to promote tke prosperity of
suck Ckifrckes.
All the Ends of this Discipline are such as Christians can com
prehend and feel : while the means are most happily fitted to ac
complish thera. Private remonstrance is most wisely calculated to
benefit the trespassing brother ; to awaken in him a sense of guilt,
danger, and the necessity of repentance, and reformation ; to pre
serve his Christian character ; and to restore hira before he shall
be known by others to have fallen. Of the sarae tendency is the
additional reraonstrance by the accompanying brethren, and the
subsequent admonition by the Church. Of these just, and gende,
proceedings, the final sentence of Excommunication is a proper
clpse ; and is perfectly fitted to reform an obstinate brother. He,
who will not be won by the mild measures of tenderness, will
never feel either his character, or condition, but by dint of distress.
Should he continue obstinate in this situation ; the Church -will be
freed frpm a spot on its reputation, an obstacle to its communion,
and a nuisance to the religion which it -professes. At the same
time, the spirit with which every part of this Discipline is to be
administered, and without which it exists in form only, precludes
every reasonable fear of haste, injustice, or severity.
The manner also, in which the proper evidence of the offender's
disposition is to be obtained, and. the prohibition of any further
proceeding where it is unattainable, are strong marks of that wis
dom in the Lawgiver, by which it was devised. The same wis
dom is conspicuous in the repetition of the several steps of the
proceeding, a;nd the protraction of the process, in this manner, for
a considerable length of time. The most desirable opportunity is
here furnished to the offender for consideration, and amendment ;
and to the Churchibr coolness in its inquiries, and justice in its
decisions. All tbf%arts of the process are also obvious ,to a very
moderate capacity"; such as are easily understood by plain men ;
and easily appUed,^ whether they are to judge, or to be judged.
On the whole, it may be' justly observed that no system of Judi
cial proceedings is so happily calculated to accompUsh in the most
efficacious manher, tJfe purposes, for which it is instituted. Emi
nendy profitable, and indispensably necessary, to the Christian
Church, it is at the same time, an illustrious display of wisdom,
goodness, and providential care, in its Divine Founder.

SERMON CLXIII.

death.

FSALHX6.3. — Thouturnest manto destruction, and sayest, Return, ye children of

men.

In this series of Discourses, I have considered the Being, and
Character, of God; his creation of the Heavens and the Earth,
of Angels and Men ; the Primitive State of man ; his Fall, and
Condemnation ; their influence pn the moral character of his Pos
terity ; and the impossibility of Justification by Works. I have
examined the Charactef, and Mediation, of Christ ; and the Justi
fication, accomplished by his Righteousness. I haye^rideavoured
to exhibit the Character of .the Holy Spirit ; his Agency in the
work of Regeneration ; the Reality, Necessity, and Nature, of
that work; together with its Antecedents, Attendants, Conse
quences, and Evidences. I have attempted to explain the Divine
Lat^, and the principal Duties which it requires ; together with the
Foundation, the Nature, and the Effects of Virtue, thdrue and only
obedience to it; and the nature of that Inability to obey it, which
is an important characteristic of man ;^ and the means of our re
storation to Obedience. I have also investigated the means of ob
taining, and the means of increasing, grace ; the manner in which,
and the Persons by whom, they are to be employed. In the course
of this investigation, I haye endeavoured to explain the Constitu
tion of the Christian Church ; the character, and duties of its
Members, and Officers ; the Nature of its Sacraments ; and the
scheme of its DiscipUne.
In the progress of these Discourses, I have also slated, and en
deavoured to obviate, the principal Objections, usually brought
against that System of Theology, which I believe to be revealed
in the Scriptures.
Thus have I gone through the consideration of the great articles,
contained in the Spiritual Providence of God, as disclosed in the
Gospel ; and conducted Man through life, to the last act of that
Providence, with which he is concerned in the present world ; the
act by which he is reraoved into Eternity.
This great and gloomy Event is in the text, ascribed directly
to the Providence of God; and exhibited, not as the result of a
natural and necessary decay, nor of a general tendency of things,
but of His sovereign pleasure. Thou turnest man to destruction,
and sayeit, Retum, ye children of m,en. Thou art tke Agent in bring'-

404 DEATH. [SER. CLXIU.
ing man to death, and tke grave ; and by tky command, returnest
Mm to kis original dust. All the natural causes of Death, therefore,
are only modes, and means, of its accomplishment by the Hand
of God,
A multitude of considerations necessarily strike the mind of him,
who makes this subject the theme of his serious attention^ Of
this number are,
lis Universality ;
Its Extension tkrougk the ages of Time ;
Its Certainty ;
Its Uncertainty with regard to the time, manner, and circum
stances ;
Tke Causesi, by which it is brought to pass ; and,
' The Impossibility of escaping or resisting it; Together with many
other things, deeply solemn, and capable of being eminently useful
to mankind.
But it is my design to consider Death, on this occasion, merely
as a part of the great system of Providential Dispensations towards
the children qf men ; as the Event, by which they are removed out
of their present state of being ; as the close of their Probation,
and their infroduction into Eternity. ,
It is manifest, that some reraoval from this world, is a necessary
part of such a System. A Probation involves in its nature a close.
It infers a Trial at that close, by which the character of the man,
who has gone through the Probation, shall be finally settled; as
good or evil, as acquitted, or condemned. It supposes, also, a
Reward, suited to his conduct, and intended to recompense it with
absolute propriety.
This close, so far as we can understand the subject, must be
either painful or pleasant, disgraceful or honourable, according to
the conduct of the persons concerned. If their conduct be sup
posed to have been virtuous, obedient, and pleasing to God ; the
end of their trial we should naturally expect to be pleasing, and
honourable ; and a proof of his approbation of their character.
If their conduct be supposed to have been evil, and displeasing to
God ; a painful and disgraceful termination of this slate of their
existence would be rationally expected. The views, which he
formed of their conduct, we should naturally expect him to express
at their removal from the world.
In this world, good men are continually, surrounded by spirit
ual enemies, or enemies tp their virtue and final welfare. These
enemies, it is to be supposed, wUl on every occasion attempt to
lessen tbeir happiness, and increase their sufferings. The close of
life furnishes the last opportunity for this purpose. This period,
therefore, these enemies must be expected to seize with eagerness,
in order to annoy them so far as they are permitted.
The best of men, also, have sinned often, and greatly; and
have thus merited great evils at the hand of God. Hehce, with

SEB. CLXIII.] DEATH. 406
the sfrictest propriety,^ they may suffer gready at this, as well as
at other seasons. No reason can be assigned, why their enemies
may not be permitted to disturb them, therefore,, in the article of
Death. Their own minds also may, for important purposes, be left at
this time to the distresses, arising from, the remembrance of. their
former sins, and from perplexing thoughts concerning their spi
ritual condition. Hence various doubts may arise, and anxieties
be multiplied. TAe terrors of Death may encompass them, and the
pains of hell, of Sheol, or "aSris ; that is, in plainer language, the
fears of what will befall them in the worid of departed spirits ; may
lay kold on tkem. Especially will all this seem easy of apprehen
sion, if we remember, that these things may, and will, be in the
end benefits to them,, through the agency of Hira, -who is able to
bring good out of evil. In this manner may. the distresses, some
times suffered by good raen at death, be sufficiently explained.
Wicked men, on the contrary, are often totally careless concern
ing all moral and religious subjects, unconcerned about their pre
sent or future condition, and indifferent aUke to the favour, and the
frowns, of their Maker. This heedless spirit they sometimes carry
with them to a dying-bed ; and, under its influence, are equally stu
pid, as in the preceding periods of life. On this account it is to
be expected, that such men should, at tiraes, kave no bands in their
deatk. Disease, also, often weakens their capacity of thinking ;
and prevents thera from coming to any just conclusions concernirig
their past conduct, their present state, and their future allotments.
Frequently, too, they labour to make a virtue of necessity, to re
sign themselves quietly to the death, which they see they cannot
avoid, and to submit to that God, whom they now feel themselves
unable to resist. This, they frequently mistake for Christian resig
nation ; although totally unlike it in every important qharaCteris-
tic ; arid, under the influence of this mistake, sometimes leave the
world with a degree of composure.
^or is it unreasonable to believe, that these things are the result
of a Judicial Dispensation of God. We know, that He has given
up men judicially to strpng delusion, tkat tkey should believe a lie.
In what case can such a Dispensation be supposed with more pro
priety, than in thatof gross, long-continued, and obstinate, sin, per-
pefrated by a heart, hardening itself in iniquity through life. Such
a heart certainly may with propriety be permitted to deceive itself,
at any time during its probation: and this deception may, for aught
that appears, be enhanced by its external enemies. Evil men often
deceive, and flatter with false hopes, their dying companions.. No
reason can be given, why the same mischievous office may not be
performed by other evil beings.
To these things it ought to be added, that such men have, in
several instances, died in alarm and horror ; when, from the pains
taken to conceal the circumstances of their death, they may have

406 DEATH. [SER. CLXIII.
been supposed to leave the world in peace. There is a general
disposition in mankind, to think and speak favourably of the dy
ing, and the dead. In this solemn case, even personal hatred is
apt to give way to compassion ; and every prejudice to be lost in
concern for hira, who now ceases lo be either our enemy, or oui
rival. Often, also, we speak favourably of deceased persons from
compunctions of conscience ; frora a desire to be thought candid,
and kind ; because they were our relations, or friends ; or because
they were of the same parly, or sect, with ourselves. Frequently
we make the case our own ; wishing, and, under the influence of
our wishes, believing, that their exit may be hopeful arid safe,
because we are of a similar character, and may, in this case, die
hopefully also. Infidels, particularly, have often taken great pains
to persuade the world, that their fellow-Infidels died with serenity ;
and, when their last moments have been embittered by remorse,
and terror, have concealed this fact wilh every ingenious and la
borious effort. No man can mistake the reason of this conduct.
The acknowledgment that these persons died in fear and anguish,
would convince every man, that they doubted of the doctrines,
which they professed to believe ; and were afraid that the Scrip
tures were still of Divine origin, and that thus Infidelity would re
ceive a wound, whieh could not be healed. Several instances of
this nature have been disclosed to the world ; and have furnished
strong reasons to believe, that, if the whole truth were discovered,
many more would be found.
These considerations, taken together, proye beyond debate,
that the serenity, whether assumed or pretended, with which wicked
men are supposed to die, is false, and hollow ; on the one hand,
the mere result of ignorance, or stupidity; on the other, a veil em
ployed to cover either from theraselves, or their fellow-raen, the
real state of their mirids at death. From this source, therefore, no
good can be augured for them ; and no support warrantably gain
ed by their impenitent survivors.
With these things premised, I observe,
I. Thai Death is accomplished hy the hand of God,
Thou turnest man to destruction, and sayest, retum, ye childfen
of men. ' Thus il was threatened to our firsf Parents, and to their
Posterity. It was threatened, and executed, as the reward of sin.
Its universal execution is, therefore, a decisive proof of the univer
sality of sin.
II. Death is a direct, and strong, expression of the views, wkich
God entertains Concerning the character ofman.
This remarkable Event is a part of the Providence of God, and
the result of an immediate act of Him alone ; a fact, in which his
hand is seen, and his pleasure expressed. It is, therefore, a direct
expression of the views, whicb he forms of the human character.
That we should leave the world in some manner, or other, may
not unnaturally be regarded as a necessary event in the Providen-

SEB. CLXIII.] DEATH. 407
tial system ; necessary, not for its own sake, but for the sake of
other events, to the existence of which it is indispensable. In
this view, it raay be considered as no testimony of the approbation
or disapprobation of God. In this view. Death may be consider
ed merely as an expression of the Divine pleasure concerning
something beyond the present world; some future purpose, to
which our removal is a necessary infroduction. But the manner,
in which we are actually removed, the circumstances, which now
attend our departure, are plainly unnecessary to the removal it
self, and to any allotments, which are destined to us beyond the
grave. Were all mankind to leave this world, as Enock and Elijah left
it ; or were they, without pain or sorrow, to drop these corrupti
ble bodies, and be invested with those which are incorruptible,
immortal, and glorious ; thefr exit would be justly considered as
a most happy omen, that they were destined to a future state of
favour and enjoyment. All men would say with unanswerable
force, that these splendid and auspicious circumstances were in
dubitable proofs ofthe Divine pleasure ; proofs that God regard
ed us with kindness only, and intended, that we should be only
prosperous in the coming world. In the same manner, and with
the same evidence, we are compelled to conclude, that the glooray,
distressing circumstances, with which we are conveyed out of
time into Eternity, exhibit the anger of God against our race ; and
forebode a melancholy reception in the world, whither we go.
The long^confinued decays, and the violent diseases, with which
our removal is accomplished ; the wasted strength, the corrupted
frame, the livid aspect, the enfeebled understanding, wbich, pre
cede our dissolution ; the struggles, the convulsions, the fears, the
agonies, with which we give up the ghost; are certai^nly, to the
eye of just consideration, strong intimations of the manner, in
which God regards our conduct here, and of the treitment, which
we are to expect from him hereafter. So far as his designs can
be learned from this dispensation, nUO such reception can be ex
pected from him, as will support a trembUng mind, just ready to
enter the regions of future being. On the contrary, a fea'iful
looking for of Judgment, and fiery indignation, must naturally
alarm every child of Adam, while bidding adieu lo the place of his
probation. It is not here intended, that Death in any form, or circumstan
ces, is an expression of the views, which God entertains concern
ing a given Individual. It may be true ; it undoubtedly is ; that
Death, in some instances, is so conducted by the Providence of
God, as to exhibit the raanner, in which Individuals are regarded
by him. There is a peace in death on the one .hand, and a hor
ror on the other, sometiraes existing, which, when taken in con
nexion with the preceding life, may be fairly considered as dis
closing the favour, or the anger of God. But the observations.

408 DEATH. [SER. CLXIIL
just npw made, respect Death, merely as a general Dispensatipn
tp mankind ; as an expression of the views, which God forms of
our common nature. With this reference, the docfrine, here urg
ed, will be seen to be just, as well as highly important. He,
who duly considers it, will easily discern, that, if he would form
rational hopes of future good,. he must found them on something,
entirely different from the natural character, or the usual conduct,
of man.
Should it be objected, that death is only a necessity of our na
ture, (as ancient Philosophers chose to consider it) and that there
fore, no such conclusion can be drawn from it; I answer, that our
nature itself is npt necessary ; but might have been changed, with
infinite ease, by tbe mere pleasure of God. I answer also, that
none of the actual circumstances of Death^ are at all necessary,
any farther than that his pleasure has made thera so ; for with in
finite ease he could remove all men from this world, as he removed
Enoch and Elijah.
III. Deatk arrests mankind ai every age of life.
This is undoubtedly one of the most mysterious Dispensations
of Providence, with which we are acquainted. God, we certain
ly know, does nothing without a sufficient reason. But we can al
lege, we can devise, no reason, why children should be created,
and close their eyes in death, at the very moment when they first
open them upon the light of the living. The agonies of the cra
dle ; agonies, suffered by a being, incapable of having done good
or evil ; are wholly inexplicable by man ; and leave the serious
inquirer in a state of absolute suspense and perplexity. This
perplexity is rendered still more distressing, when we reflect on the
apparent uselessness of their existence here, both to themselves
and others ; arid the apparent want of any sufficient end, for which
they were created. It is not intended that no apparent end of
their being exists ; but that none, satisfactory to the human mind,
is visible in the circumstances which attend them. The very
mysteriousness of the fact is one useful thing ; and will contribute
to persuade us,, that we ought readily to befieVe other mysteries
which are of great importance. He, who admits the Providence
of God, and acknowledges wisdora, and goodness, to be the source
of it all, will see, in this event, abundant reason to deterraine, that
the mysteries of the Gospel are no objection to its truth or revela
tion. Mysteries are no more an objection against the Gospel, as
a work of God, than against Creation and Providence, as works of
the same Great Being. That the Dispensation in question is a
Work of God cannot be doubted. That a Revelation from Him
should resemble his other works, and be mysterious in some such
manner, as they, are raysterious, ought to be pre-supposed. All
the works of the sarae Being ought certainly to be expected to
sustain the sarae general character, and all the works of an In
finite Being must, especially as they are formed for purposes

SER. CLXni.] DEATtt 408
boundless in their nature and extent, be incomprehensible by us,
who are of yesterday, and know comparatively notking. Our pro
per business is, therefore, to frust, where we cannot know; and, in
both cases, humbly and devoutly to adore.
IV. Death terminates ihe Probation of Man.
That Death ends our Probation, so far as this world is concern
ed, I shall not be expected to prove. That there is no Probation
beyond the grave, is evident from the fact, that such a state is
never mentioned in the Scriptures. Everj thing, which is said in
them concerning futurity, exhibits it only as a state of reward.
To this object they conduct us ; and then close their communica
tions. But this is not all, nor even the chief proof of the Doctrine,
In Eccl. ix. 10, we are informed, that ther^ is no work^ device,
knowledge, nor wisdom, in tke world of departed spirits, wMther we
go. The work, here mentioned, is plainly the work of salvation ;
and this, it is declared, cannot be done. Hence Solomon exhorts
us to do this work with our might, while we are in the present
world. In Acts iii. 21, St, Peter says concerning Christ, Whom tke Hea
ven must receive, until tke times of tke restitution, of all tkings.
But Christ, we are elsewhere informed, will come a second time to
Judgment. At this time then* all things wiU be restored, which
will ever bp restored. The present Heavens and Ectrthwill pass
away, and be succeeded by new Heavens, and a new Earth, in
which rigkteousness will dwell for ever. But we are abundantly
assured, that, at this period, the everlasting rewards of the right
eous andthe wiclsed will commence. There will, therefore, be no
future Probation.
In John ix. 4, our Saviour says, Tlie night cometh, in wkich no
man can work: that is, the season, of which Death is the begin
ning, and Eternity the continuance. All the probationary work
of man, therefore, is ended when death arrives ; and Will never be
resumed. y. Death ends the Enjoyrhents of the Impenitent,
Son, says Abraham to the rich man, remember that thou in thy
life-time receivedst tky good tkings. This was said to a man in the
future world, immediately after his death; and said by a glorified
spirit. It was said to a man, humbly, and earnestly, asking for a
drop of water only ; the least good, of which we can form a con
ception. It is alleged, also, as a reason, why he must not expect
even this Utile good. What is this reason ? It is, that he had re
ceived all his good things on this side of the grave. The list of
hi^ good things was therefore conipleted.
Of these enjoyments, some such men have more, and some less.
• All, however, have very few, compared with the necessities of a
rational, and immortal mind ; although each has many, when com
pared with what he deserves. But whether they be few, or many.
Vol. IV, 52

410 DEATH. [SER. CLXUL
they all exist in the present world only. Beyond the grave, every
such man will find Eternity destitute of all good to himself.
VI, Death terminates the Sufferings of tke Rigkteous,
And likewise, says Abraham to the rich man, and likewise Lazarus
evil things'; but now he is comforted. When Lazarus finished his
earthly existence ; he bade adieu lo his last sorrows. All, that
now remained for him, was comfort. The prospect before him
was only bright and glorious ;, the unclouded morning of. eternal
day. God now began»to wipe away all tears from Ms eyes; and
tke Lamb to feed kim, and to lead kim to limbing fountains of waters.
Good men, in this world, although never punished according tp
their desert, suffer in many instances long and severely. Some
times they kave trial qf cruel mockings, and scourgings, sometimes
of bonds and imprisonment , They have been stoned, sawn asun
der, tempted, and slain with tke szoord, ' They nave wandered about
in sheep-skins, and goat-skins, being destituie, elided, tormented;
and have been compelled to find a refuge in deserts, in mountains,
in densf and in ihe caves of ihe earth. Even where these dreadful
evils of persecution have not been undergone, they have still en
countered severe distresses from sickness, pain, poverty, bereave
ments, melancholy, desertiori, and many other calamities, incident
to our unhappy'stale. How delightful must be the remembrance
to every such sufferer, that these- disfresses constitute his whole
portion Of wo.' Few things can more effectually contribute to
prevent him from fainting, wken ke is rebuked, or persuade him to
run witk patience ike race wkick is set before kim. Let every
Christian, then, bow submissively to the chastisement of his Hea
venly Father ; and sustain himself under every trouble with the
full assurance, that his sorrows will soon have passed away for
ever. VII. TAe Termination of human life, is wisely appointed hy God.
Life is long enough for the. sinner, and for the saint, .^evenly
years are a sufficient period to. try the character. Were the sinner
to continue longer in the world ; he would still be equally hopeless,
and more guilty. Habits of wickedness, slrengthened through so
long a period, admit neiiher of removal, nor of hope. Whither
shall we go, to find penitence, after this period is passed? The
Antediluvian world -was iraraensely more wicked than the present ;
because men fived a thousand, years. Their plans of sin were
vastly more extensive ; their sagacity in pursuing them ^eatly
superior; their opportunities amazingly raore nuraerous; ahd their
hopes of success beyond coraparison better founded. In this man
ner, their evil habits became fixed beyond recall ; while Death
was at such a distance, as to make the present life seem not a little
like an eternal duration. What existed then, would, in the like
circumstances, exist now. Were human life to be equally pro
tracted ; mankind would soon become as profUgale, as they were
before the deluge.

SER. CLXIU.] DEATH. 4II
That the present life is a sufficient period of probationary ex
istence to the Righteous will be readily acknowledged by all men.
Every person of this character secures, within this period, an
everlasting inheritance beyond the grave. This is the end, for
which we live ; the only end, of real importance. When this
end, therefpre, is secured, no good reason can be given for pro
tracting the date of the present life. It cannot be alleged, that
the suferings of it are so few and sraall, or the blessings so nu
merous and great, as to render il desirable, to those who have
become entitled to the Heavenly happiness, to lengthen out a
weary pilgrimage in the present world. It is no uncommon thing
for the Righteous themselves to be desirous,' with St. Paul, to
depart, that they may be with Ckrist in a future and better world ;
and this, notwithstanding all the gloom and terror, with which
Death is arrayed. Plainly, therefore, the present period, of huraan
life is well suited to the circumstances of both saints and sinners ;
and wisely appointed by God,
From these considerations concerning this soleran subject I de
rive thp following .
REMARKS.
1. It is manifest, that in tke circumstances of our Departure from
tkis world, there is muck roornfor misjudging,, concerning the char
acter of tkose wko die. ¦ • •¦
There are, I acknowledge, instances, in which we may estimate
this character with a high degree of probability. There are in
stances, in whicb wicked men strongly exhibit, both their wicked
ness and their awful apprehensions of an approaching retribution ;
so strongly, and so decisively, as to forbid every rational hope,
that it will be well with them in a future world. There are other
instances, in which thefr stupidity is so entire, and their presump
tion so gross, as to create necessarily the most unfavourable ap
prehensions concernirig them. There are cases, on the contrary,
in which the views of goo^ men are so clear, and just, 'their sen
timents so fraught with the Spirit of the Gospel, and their hopes
so bright, rational, and Evangelical, as to leave no painful doubt
concerning their fiiture destiny. All this, however, is to be con
sidered in a direct and intimate connexion with the preceding lives
of the persons in question.
But there are also many more cases, with respect to both classes
of men, in which a determination, such as would be satisfactory tp
a candid mind, is by the circumstances, on whicb it must be
founded, rendered plainly impossible. Sinners, I mean such as
possess the character of impenitents throughout their Uves, are, it
is to be remembered, often as amiable by nature, as any of those
who become Christians. They are often as religiously educated ;
are trained to habits equally desirable ; and possess; to the eye of
the world, characters as unimpeachable, and even more agreeable,

412 BEATH. [SER, CLXIIT.
than many persons, who ultimately become penitents. The grace
of God descends, not unfrequently, upon men of originally harsh,
violent, rugged, sordid, proud, or unfeeling tempers ; upon men,
erroneously, grossly, narrowly, or not at all, educated ; upon men,
long habituated to many sins ; upon men, rendered unamiable by
an unresisted, pertinacious; and riveted indulgence of these odious
dispositions. On the otber hand, there is nO reason to believe,
that the young Ruler, who came to Christ to inqufre wkat good
thing he skould do, that he migkt kave eternal life, was sanctified ;
although we are informed, that Jesus, bekolding Mm, loved Mm..
As Uttle reason is there to beUeve, that many others of our race,
possessing a character equally amiable, both by nature and habit,
are ever renewed by the Spirit of God. Persons of the former
class, also, carry through life, notwithstanding their renovation,
notwithstanding the real and important moral change, made in
them by this event, not a little of their original, unamiable spirit.
Their remaining sinfulness will often sho-w itself in an unpromising
as well as unhappy manner. , Candid and charitable persons, who
live by thejr side, will, indeed, see many appearances, of piety,
mingled at times, with the operations of this untoward character.
But the world at large will discern very few ; and persons pecju-
liarly prejudiced will perceive none. When, therefore, such men
leave the world ; it is plain, that, if they should leave it full of
hope, and everi of exultation, all those, iVno believed nothing con
cerning their sanctification, and remembered only the unamiable
parts of their character, would now regard their hope and exulta
tion as unwarranted by the Gospel, and founded only in delusion.
Equally evident is it, that those, who witb less prejudice saw thpm
only ata distance, and marked only the prominent, and perhaps
the disagreeable, parts of their conduct, would entertain many
doubts, and very limited hopes, concerning their present charac
ter, or future welfare. Those Christians, who were intimately con
nected with them, knowing therii better, would indeed judge more
favpurably. But this judgment would by others be regarded as
the result of mere prejudice, and the blind spirit of party.
Those of the latter class^ would, on the other hand, be regarded
with affection and complacency. All their commendable actions,
which, it is to be recollected, are usually very pleasing to mankind,
because they are chiefiy intended to give them pleasure, would now
be reraerabered \vith peculiar advantage to their character.^ The
prejudice in favour of the dead would operate peculiarly in their
favour. The hope of our own final safety, founded on the belief,
that they were safe, and that we were like them, would render us
eager to conclude well concerning them. The wish of all around
us, that their future stale might be happy, and the silence of all
coricerning every thing, which might unsettle this favourable opi
nion, would give it increased and often frresistible, strength. Thus,
when to the judgment of strict scrutiny, the case might seem at the

SER. CLXIU] DEATH. 413
best, doubtful an^disfressing, it would be regarded with high hopes,
and abundant consolation ; since no such scrutiny would be em
ployed. At the same time, it is ever to be reraerabered, as I have shown
at large in a preceding discourse, that the Scriptural evidences of
piety are often not without great difficuUy applied to the state of
our own minds. Hence multitudes of good men, probably, expe
rience many doubts, and difficulties, throughout their lives. Chris
tians, who are modest, timid, and easily apprehensive, will there
fore naturally, and often, conclude against themselves. Bold and
rash men, on the confrary, nay, even such as are easy, and quiet,
and always prone to hope well, will at least as often, arid as natu
rally, conclude in their own favour. An extensive knowledge of
sin, and a watchful observation, on the part of him, who possesses
such knowledge of the sins, committed by himself, can hardly fail
of produping many anxieties on a dying-bed. Ignorance and inat
tention, concerning this interesting subject, will, to a great extent,
have the contrary effect.
From these considerations, and others of a similar nature which
cannot now be mentioned, it is evident, that this subject must be
attended, often, with great uncertainty ; and in very many cases
cannot be judged of without extreme danger of error. The rea
son, why it has been here discussed, is a wish to prevent those un
founded and dangerous hopes, and those unnecessary and cause
less fears, which bad men on the one hand, and good men on the
other, derive from very doubtful appearances, attendant on the
deaths of others. Let it be i-emembered, that the Scriptures have
nowhere made the circumstances of our decease, proofs of our mor
al character. These they have taught us to look for in the life.
^tery tree, saith our Saviour, is ^oa?i by its fruits. He who has
lived a life of piety, he who has actually exercised piety while he
lived, will find, however anxious may be his last moments, ample
consolation in the future world. He who has not, however peace
ful may be his death, will fail of happiness beyond the grave.
2. TTiese observations teach us the immense importance of obtain
ing tke favour of God in tke present life.
There is no more affecting proof, that we are altogether in the
hands of God, and are entirely disposed of according to his plea
sure, than that, which is seen in our death. He, who removes
us from this world, can plainly remove us to any place, and dis
pose of us in any manner, which he chooses. Dreadful would it
.be beyond expression, should he make us die for ever, and through
out our future existence, make every succeeding death more dis-
fressing, than that, which went before it. Dreadful would it be,
should he make all our future being a state of unceasing death,
both to the body and the soul. With what force and prppriety,
has our Saviour required us, to fear Him, whp is able to destroy
botk tke soul and the body in hell !

414 DEATH. [SER. CLXIII.
As this life is the only time of probation to man ; the present is
the only period, in which this raighty evil can be prevented. Seize,
therefore, this golden season ; and, while il lasts. Work out your
salvation with fear, and trembling. Think what it will be to die
for ever. Reriieraber how short life is; how uncertain ; by. how
frail a tenure possessed ; and hpw apt to vanish bpfore we are
aware. Feel, that in this short period, if ever, your salvation is
to be secured, Remember, that to all the impenitent, the first
death comes too soon, and is always a dreadful introduction to a
second infinitely more dreadful. If the first death is terrible to
you, and to all men ; think what it must be, to endure these ter
rors in endless repetition. Soon, I beseech you, call to mind how
soon, the sun ofthe longest day goes down. Think how often it
is lost in clouds, before il has reached thp meridian. Count not
upon the evening of life. By him, who" postpones the business
of the day, it will never be done. Awake- from the fatal slumbers
of sloth; from the deceitful hopes of procrastination ; from the be
numbing torpor of security in sin. Let nothing stand.between you
and Heaveni What would you not give lo purchase this glorious
possession ? What exchange for il would you receive ? How
poor must he be, -who through this life possessed the' world ; and
throughout his endless existence was in want of all things ! How
wretched he, who wallowed in plieasure here, and languished out
Eternity in lamentation,, mourning, and wo I
4.- How poor a portion is ihat qf the wicked.
The portion of the wicked is all received, and expended, duririg
this little life ; and is finally terjninated by the grave. Its enjoy
ments are small ; they are few ; they are mingled with many woes ;
they are embittered by many disappointments. Many dangers •
continually betide men of this character ; and many fears beset
thera. Often they are cut off in the beginning, often in the midst,
of life ; and' always before they are ready. On a dying-bed, they
are unable to look- back, with comfori, on any thing, which they
have done ; or forward, with hope, to anything which awaits theqi.
Here their enjoyments bid them a final adieu. All their future be
ing is a long and dreary night, wilh no succeeding day, .
4. Witk kow much wisdom do the'^Righteous choose their portion.
Godliness, says St. Paul, is profitable unto all things^ having
the promise of the life that now is, . and of the life whick is. to corne..
The nature of the case, and the experience of man, furnish am
ple prPof of the truth of this declaration. A great variety of pon-
siderations combine their evidence to prove,, that a good man is,
even in this world, happier than a bad one. External enjoyments
may indeed be distributed to either, indifferently, in greater or
less numbers. There are cases alsp, in which either may be pe
cuharly unhappy. The fair application of the rule is, undoubted
ly, to what maybe called the average of human life ; and, if ap-

SER. CLXIII.] DEATH. 41 5
plied.to this object, it will be found unquestionably and universal
ly just. Enjoyraents, it is to be reraerabered, are what the mind finds,
or makes, them. Plain food is delightful to the palate, by which
it is reUshed ; while the daintiest viands are lost upon a sickly ap
petite. The spirit of a good man disposes him to consider, and
enables him. to receive, all his enjoyments as gifts frora the best
of all friends ; and to exercise continually, gratitude to that Friend;
the raost pleasing of all emotions. On this Friend also, he per
petually relies, as perpetually able, and inclined^ tp befriend him ;
as present wherever he is ; as knowing whatever he needs ; as ex
ercising towards him everlasting loving-kindness ; and as having
given his own immoveable promise,- that all tkings shall work to
gether for his good. This train of considerations, regularly attend
ing his whole course of enjoyraents, cannot fail to enhance the
value of every, blessing, in which he shares ; and to spread warmth
and light, and life, around him in his journey towards Heaven.
At the same time, he is at peace with himself. He has submitted
to God : he has yielded himself to the Redeemer. . The war be
tween his inclinations and his conscience, the tumult of his pas
sions and his fears, has in a great measure subsided. To this
slate of agitation, has succeeded the peace of forgiven sin, and ain
approving conscience. The long night of darkness and storm
has retired ; and a serene and cheerful morning has arisen upon
the world within ; a happy presage of perpetual day. A mind, at
peace with itself, is the only mind at ease : and a mind without
ease is ill prepared to enjoy. Whatever good the world gives,
must be imperfectly tasted by him, who is unsatisfied with himself,
conscious of his exposure to the anger of God, and terrified by
expectations of future wo. An exemption from these evils is the
first great step towards sincere happiness, and confers a capacity
for enjoyment, which, without it, mflst be for ever unknown. But
the present state is far from being a stale of enjoyment only. The
means of soothing sorrow are al least as necessary to us, as those
of enhancing comfori. In this important privilege, the superior
ity of the good man's choice is perhaps still raore conspicuous.
Peace of mind blunts, in a great measure, all the shafts of adver
sity. A strong sense of the universal Government of God, and
of his friendship lo the soul, change the very nature of afflictions ;
and fransraute them from curses into-bl'essings. At the same time,
the Hope of the Gospel, always present to the mind of such a
man, administers to hira the richest consolation in every sorrow ;
reminds. him daily, that in this life only will he be a sufferer ; and
directs his eye to that world of approaching peace, and prosper
ity, where his afilictions will finally flee away.
In Death itself, all these privilegeswill be his. Hope, particu
larly, and peace, will sooth all the sufferings of a dying-bed, and
illumine his passage into Eternity. Or should he, as is sorae-

416 DEATH. [SER. CLXIV.
times ihe case, find fears and sorrows await him at this period ;
this is his last enemy, and possessed of power over him but fpr a
moment. Thus the good man goes through the present life, possessed
of a happier character, and of a happier lot, than any, which can
be challenged by bad men. His enjoyments ai-e superior in kind,
in number, and in degree. He possesses alleviations of trouble,
to which no bad man can make any pretensions. Death itself is
to him often peaceful ; and often filled with hope and consolation.
Whenever it is not ; it is still the termination of all his sorrows.
In the future world, the difference is infinite. When the good
man resigns his body to the grave, and his spirit to the hands of
God who gave it ; he enters immediately into tke joy of his Lord,
Sin and suffering; time and death, hold their dominion pver him
no more. The dawn of his, future being is to him the dawn of
everlastirig day. In this immense duration, his life will be an un
interrupted progress of virtue, honour, and enjoyment. Fixed
forever in the world of glory, and surrounded by the General
assembly of the first-born, a companion of angels, and a child of
God, he will look back with ineffable delight, on that choice, which
accompUshed the erid of his being, and made life and death bless
ings to him; and will stretch his view forward with fransport to
joy succeeduig joy, and tp glory surpassing glory, throughout ages,
which cannot end.

SERMON CLXIV-
THE IMMEDIATE CONSEQUENCES OF DEATH.

EcCIESlASTES xii. '7.'— Then shall the dust retum to the Earth «> it was, and the
spirit shall return to God who gave it.
In my last discourse, I made several observations concerning
Death, considered as the last Dispensation of Providence to man
in the present world. TAe immediate Consequences of Deatk fur
nish the next subject of our investigation.
In the text we are tpld, that, when man goeth to his long home,
tke dust, or body, skall return to tke earth, of which it was foixned,
and that then also, iAe spirit shall return to Godwho gave it. In
considering this subject, I shall follow the order of discourse here
presented to us ; and examine those things which, immediately af
ter Death, respect,
I. TAe Body; and,
n. Tke Soul,
Under the former of these heads, I observe,
1 . Tkat tke body is ckanged into a corpse.
Death is the termination of all the animal functions of our na
ture. So long as these continue, Ufe, die result of them, diffused
warmth, activity, and beauty, throughout bur frame. In this state,
the Body is a useful, as well as pleasing, habitation for the soul ;
and a necessary, as well as convenient instrument, for accomplish
ing the purposes, to which it is destined in the present world. But,
when these functions crease, life also ceases. The Body then be
comes cold, motionless, deformed, and useless. The form, which
once gave pleasure to all around it, now creates only pain and
sorrow. The limbs are stiffened ; the face clouded with paleness ;
the eye closed in darkness; the ear deaf; the voice dmnb; and
the whole appearance ghastly, and dreadful. In the mean time,
the spirit deserts its ruined habitation, and wings its way into the
unknown vast of being.
2. TAe Body is conveyed to tke grave./
Necessity compels the living to remove this decayed frame from
their sight. Different nations have pursued different modes of ac
complishing this purpose. By some nations the Body has been
consumed with fire. By others it has been embalmed. By some
it has been lodged in tombs, properly so called. By some it has
been consigned to vaults and caverns ; and by most has been bu
ried in the grave. All nations, in whatever manner they have dis-
Vot. IV, S3

418 THE IMMEDIATE [SER. CLXIV.
posed of the remains of their departed friends, have with one con
sent wished, like Abraham, to remove their dead out of iheir sight.
In this situation the body becomes the prey of corruption, and
the feast of worms. How humiliating an allotment is this to the
pride of man ! When the Conqueror, returned from the slaughter
of millions, enters his capitol in triumph ; when the trumpet of
fame proclaims his approach, and the shouts of millions announce
his victories ; surrounded by the spoils of subjugated nations, and
followed by trains of vanquished kings and heroes ; ho\y must his
haughty spirit be lowered to the dust by the remembrance, that
within a few days himself would become the food of a worm, reign
ing over him with a more absolute control, than he ever exercised
over his slaves. Yet this will be the real end of all his achieve
ments. To this humble level must descend the tenant of the
throne, as well as of the cottage. Here vrisdom and folly, learn
ing and ignorance, refinement and vulgarity, will Ue down together.
Hither moves with an unconscious, but regular step, the Beauty
that illumines " the gay assembly's gayest room ;" that subdues
the heart even of the Conqueror himself; and says, " I sit as
Queen, and shall see no sorrow." All these may, and must ulti
mately say to corruption, Tkou art our fatker, and to tke worm.
Thou art our mother, and our sister. But we are not yet at the
end of the progress. The next stage in our humiliation is, to be
changed into dust. This was our origin : this is our end. Tbe
very clods on which we tread. Were once not improbably parts, lo
a greater or less extent, of hving beings like ourselves. Not a
small part of the surface of this world has, in all probability, been
animated, and inhabited by human minds : and the remains of man
are daily perhaps, as well .as insensibly, turned up by the plough,
and the spade. . ^
II. Tke Events which immediately after Death concern tke Soul,
are tke following.
I 1. At Deatk tke Soul quits the body, to return to it no more. '.
•' At Death, the animal functions cease ; or rather the cessation of
them is Death itself. Then the fiexibiUty, the power of action,
and the consequent usefulness to which they gave birth, are ter
minated also. The Soul, of course, finds the body no longer fitted
to be an instrument of its wishes, or its duties. The limbs can no
longer convey it from place to place ; the tongue communicate its
thoughts ; nor the hands execute its pleasure. Deprived of all its
powers, the body becoraes a useless, and uncomfortable residence
for a being, to whose nature activity is essential, and the purposes
of whose creation would be frustrated by a longer confinement to
so unsuitable a mansion. We cannot wonder, therefore, that the
Author of our being should, in his providence, remove the Soul
from a situation, so contradictory in all respects to the design of
its existence.

SER. CLXIV.] CONSEQUENCES OF DEATH. 4I9
The proof of the fact, which I am considering, and of the exist
ence of the Soul in a stale of separation from the body, has to a
freat extent, been necessarily given in a former discourse; in wbich
attempted to show, that the Soul is not material. To that dis
course I must, therefore, refer my audience for these proofs. It
may, however, not be improper briefly to mention some of them on
the present occasion.
The first which I shall mention, is tke Text. Here we are in
formed, that tke dust, at death, skall retum to the earth, as it was ;
and the spirit shall retum to God who gave it. That the soul and
body are two distinct beings, and that at death one returns to the
earth, and the other to God who gave it, are truths, declared in this
passage in a manner so plain, as probably never to have been mis
apprehended by any man, not embarkkd in some philosophical
confroversy. Secondly ; Of Abraham, Isaac, and Jacob, it is said, accordingly,
tkai they gave up the Ghost, or rendered their spirits to God, who gave
them. In Exodus, God saith, / am the God of thy father, the God
of Isaac, and the God of Jacob. God, our Saviour observes, is not
ike God of the dead, but of tke living ; that is, of the spirits of Abra
ham, Isaac, and Jacob ; living at the time, when this declaration was
made to Moses. Accordingly this passage is alleged by our Sav
iour to the Sadducees, as full proof of the eimtSTatSis, or separate ex
istence of souls beyond the grave.
Of tkese persons also, it is said, that tkey were gathered unto their
people. This declaration is commonly, but very erroneously,
understood to mean, that their bodies were gaikered to tke bodies
of their kindred ; and is supposed to be equivalent to the Scrip
tural phrase, They slept with their fathers. But in this sense,
it is, in many instances, obviously untrue. Neither Abrakam,
nor Isaac, was, in this sense, gathered unto his people. The peo
ple of Abrakam were all buried either in Padan Aram, or in Ur,
of tke Ckaldees ; while Ae was buried in tke cave of Macpelak, in
Canaan. Isaac was buried with none of his friends beside his
Parents ; and these could not be styled his people. The people,
to whom these persons were gathered, were the assembly of the
blessed. Thfrdly ; In conformity to this interpretation, Ckrist says con
cerning Lazarus, tkat ke died, and was carried by angels io Abrakam s
bosom : a complete proof, that Abrakam was in existence among
the blessed, at the time to which this parable refers.
Fourthly ; Christ said to the penitent thief on the cross. To-day
shalt thou be witk me in Paradise. This could not be true, unless
the Soul of the thief existed in a separate stale.
Fiftiily ; St. Paul declares, 2 Cor. v. 6, that, Wkile we are at kome
in ihe body, we are absent from theLord; and subjoins. We are con
fident, I say, willing rather to be absent from tke body, and present
with the Lord, Here, this Apostie teaches us, that Christians can

420 THE IMMEDIATE [SER. CLXIV.
be absent from the body ; and that this absence must take place,
to enable them to be present with the Lord ; and that, whenever it
does take place, they will be present with the Lord. Christians,
therefore, that is, tbe spirits of Christians, exist in a state, separated
from the body.
Sixthly ; The same Aposde, Phil. i. 21^-23, says. For me to live
is Christ, and to die is gain; and again, I kave a desire to depart,
and to be witk Christ, whick is far better. When, the Apostle says,
For me io live is Ckrist, he declares, that the present life is to him
a source of high enjoyment. But if hP did riot exist in a separate
state, his death would put an end to all his enjoyment : being an
absolute termination of his consciousness. If, then, he had the
least degree of enjoyment, while living ; his death, destroying this
enjoyment, and supplying no other in its place, would with mathe
matical certainty be a loss to him. How much greater must this
loss be, when, as he info^-ms us. It was Christ to him to live. Can
any sober man believe, tbatS^ Paul meant to declare death, which,
according to the opposite scheme, is merely a temporary annihila
tion, to be greater good, than the happiness, indicated by this
expressive phraseology ?
But the Apostle himself has determined this point. He has told
us, that the gain of his departure consisted in being with Christ, in
a state of happiness totally superiorto any thing, found in the pres
ent world. Here, indeed, he enjoyed the presence of his Saviour,
in an eminent, perhaps in a singular degree ; yet in a manner, far
inferior to what, he was assured, he should find immediately after
death. Seventhly ; St. John, when caught up to Heaven, beheld, a great
multitude, whick no man could number, of all nations, and kindreds,
and peoples, and tongues, standing before tke Tkrone, and before the
Lamb, clothed in white robes, witk palms in their hands, uniting with
tke angels in tkeir everlasting song of praise. The Apostle asked
who these persons were. The interpreting angel informed him that
tkey were those ¦wko came out of great tribulation, and had wdsked
tkeir robes, anJd made them white in tke blood of tke Lamb. Tkere
fore, he adds, are tkey before tke tkrone of God, and serve Mm, day
and nigkt, in kis temple : and He that sitteth on the tkrone, shall dwell
among ihem. Tkey shall hunger no more, neither tkirst any more;
neitker shall the sun light on tkem, nor any keat : For the Lamb,
wkick is in tke rnidst of tke tkrone, shall feed them ; and shall lead
tkem unto living fountains of water : and God skall wipe away all
tears from their eyes. It will not be denied, that these were men ;
and deceased men: nor that the time, referred to in this passage,
was long antecedent to the resurrection. They were, therefore,
separate spirits ; conscious, virtuous, happy, beings. It may be
jaid, and truly, that all this passed in vision. But it must be
added, and must be admitted by those who say this, that a vision,

SEB. CLXIV.] CONSEQUENCES OF DEATH. 421
communicated by the Spirit of God, exhibits nothing but what
is true. Eighthly ; In conformity to this reptesentation of St. John, St,
Paul says, 1 Thess. iv. 14, For, ifwe believe that Jesus died, and
roseagain, even so tkem also, wko sleep in Jesus, will God bring witk
him,; that is, as the sixteenth verse informs us, when he coraes to
tbe final Judgment. Who are those, whom God will bring with
Christ at this time ? Certainly not the bodies of the Saints. They
wiU be raised from the grave ; and cannot be brought with Christ.
The only answer, therefore, is, he will bring wifh him the spirits of
just men made perfect
Ninthly; Christ informs us, that Lazarus died, and was carried
by angels to Abrakam'' s bosom ; that the Rick man died, and in kell
lift up Ms eyes, being in torments ; and all ihis, while the, five Bretk
ren qfthe Rich man were still living in ike present world. Now I
ask, whether the body of the Rich man was at this time in hell ; or
the body, of Lazarus carried by angels to Abrakam' s bosom?
These questions can need no answer. The consequence is, there
fore, unavoidable. Should an objector say, that this representa
tion is parabolical ; he will say it, only to escape from an argu
ment, which he cannot face. That parables are a figurative rep
resentation is acknowledged. But he must be a hardy comraenfator,
who will assert, that they exhibit any thing but truth.
I might multiply proofs of this doctrine to a very great extent :
for the language of the Scriptures concerning this subjectis entirely
uniform. But I shall only add one more, of a nature somewhat
different from those which have been already alleged. The body
of Moses was buried by God in a valley, in ihe land ofMoah, over
against Betk-peor. Yet Moses appeared on the Mount of transfig
uration, and conversed with Christ.
With this scheme of interpreting the Scriptures, almost all who
have professed to believe them, have coincided in every age of the
Chtirch. Probably no individual has ever thought of finding in
them the opposite doctrine, unless when forced to it by a wish to
support some other favourite tenet. Dr. Priestly has plainly adopt
ed it, because he thought the Immateriality of the Soril inconsist
ent with his views concerning the nature of Christ.
There is no more difficulty in supposing the soul of man to be ca
pable of existing in a state of separation from the body, than in sup
posing any other spirit to be capable of existing without a body.
Angels we know are unembodied. In the sarae state, the spirits
of deceased persons may exist with as littie difficulty in the eye ot
sound philosophy, as Angels. Aware of this truth. Dr. Priestly
has strenuously laboured to disprove the existence of Angels also ;
in my view, -without the least aid of philosophy, and in direct defi
ance of Revelation. If the Scriptures do not assert the existence
of Angels ; they cannot be said to assert any thing ; for they do
not assert any thing with more clearness, or precision. If their

422 THE IMMEDIATE [SER. CLXIV.
assertions concerning this subject can be subverted by criticism ;
there can be no assertions, which criticism may not subvert.
2. The Soul, after Dec^th, returns immediately to God, to give an
account of its conduct in ike present life.
This appears to be the plairi language of the text, in which the
return of the body to the dust, and ofthe soul to God, are exhibited
as co-existing events. That the purpose of its return to God is,
that it may give up its account, appears. sufficiently plain from the
parables of the talents and the pounds. In these, each of the ser
vants is exhibited as summoned to give, and as actually giving his
account to his lord concerning his use, or^abuse, ofthe privileges,
entrusted to him, immediately ^fter the close of his stewardship.
Nor is there, so far as I have observed, any thing in the Scriptures,
which is at all inconsistent with this scheme of our future destina
tion. In this account will be unfolded, alike, the state of the thoughts,
and that of the external conduct. Of course, the soul 'will be
furnished with a power of recollection, sufficiently capacious to
comprehend all that il has done, and will be compelled to declare
it without disguise, enhancement, or-evasion. Its secret chambers,
and all which they contain, or have ever contained, will be laid
open to its own eye, as well as to that of its Maker. In this nian
ner, the motives by which il has been governed, and fhe moral
character, which it has sustained during its probation, will be so
entfrely developed, as to satisfy even itself, that the investiga
tion has been just, as well as complete. ,
TAe Sentence ofGodzpill be pronounced, in perfect righteousness,
on all tkat it kas done,, '
To those, who have done the will of God, loved his character,
believed in his Son, and turned away from their iniquities. He will
say. Well, done, good and faithful servants, ye have been faitkful
over a few tkings ; IwiU make you rulers over many things ; enter
ye into the joy of your Lord. Of those; who have refused; or neg
lected, to do these thihgs. He will say. Take ye the unprofitable ser
vants, and cast them into outer darkness ; there shall he weeping,
and gnashing of teeth,
4. In consequence of this sentence, the soul will immediately enter
vpon a state of reward.
When La^iarus died, he was carried by angels to Abrakam's bosom.
His evil tkings, or sufferings, were all terminated ; and he was
henceforth comforted, or made happy, for ever.' When the rick
man died, he lifted up Ms eyes in 'aSris, being in torments ; and is de
clared, to kave received all kis good tkings in the present Ufe.
There has been no small debate among Divines ; and those, of
great reputation ; concerning tke places., where the dead will reside,
between tkeir departure from tkis world, and tke final judgment.
This subject demands too extensive a consideration to be attempt
ed at the present time. It must be acknowledged, that the lan-

SER. CLXIV.] CONSEQUENCES OF DEATH. 433
guage of the Scriptures furnishes a foundation for some difference
of opinion concerning it. Several expressions, found in both Tes
taments, seem to indicate an intermediate place, as well as an in
termediate state of existence, between this world, and the final
scenes of refribption. After a considerable examination of this
subject, and a:n examination of several able commentators, who
have handled it to some extent, I am obhged to confess myself not
altogether satisfied ; and to say, that, hitherto, 1 have found diffi
culties on both sides. I know of no method, in which they can
be. reraoved, except a direct recuri'ence to every scriptural passage
which relates to the subject, a thorough consideration of each, and
an attentive coraparison of thera all. It is undoubtedly true, that the
Hebrew "("iji^^ Sheol, and fhe Greek 'A^ijs, coraraonly rendered
Hell, or the Grave, in our Translation, do not properly signify
either; but always the world of departed spirits. As these words
have so extensive a signification, and must be interpreted by every
passage of Scripture referring tothat world ; there must be room
for considerable dlffisrence of opinion.* But, whatever may be
true concerning an intermediate place of 'existence, there can, I
apprehend, be no reasonable doubt concerning an intermediate
state. St. Peter says of the angels that sinned, that Got? cast tkem
down to Hell, and delivered tkern into chains of darkness, io be re
served unto Judgment. St. /wrfe, also,, declares iAew to be reserved,
in like manner, unto tke Judgment of the great day. From these
declarations it is manifest, that fallen angels have not yet received
their final judgment, nor, of course, their final reward. This, in
deed, seems evident from the phraseology, used by St. Peter, as
well as by the declarations of both him. and St. Jude, The word,
which is rendered from St. Peter, cast them dozen to hell, is in the
Greek, ragragudocs ; literally rendered cast them down to Tartarus.
While this phraseology plainly declares a state of punishment ;
it indicates directly a different state from that, which is taught by
the word yssvva; the- appropriate name of hell in the Scriptures.
After iAe rich man died, and was buried, it is said by our Saviour,
he lift up kis eyes in kell, being in torments: in the Greek, sv tu
'aSri, in Hades, ke lift up his eyes, being in torments. This word
also denotes, with sufficient clearness, a different state of s'uffering
from that which is intended by the word yssvm. In the same para
ble, Lazarus is declared to be carried by Angels to Abrakam' s bo
som. The state, in which Lazarus was placed, is denoted else
where by the word Paradise, To-day, said our Saviour to the
thief on the cross, tkou skalt be witk me in Paradise, But we know
from our Saviour's own declaration, that, when he gave up the
fhost on the cross, his spirit went, not to hell, but to Hades, or Skeol.
'or in the sixteenth Psalm He hunself says, " Thou wilt not iPave
* See particularly on this subject Dr. CampbeU's Sixth Preliminary Dissertation,
Part 2 and Peters on Job.

424 THE IMMEDUTE [SER. CLXIV.
my sPul in SAeo/;" rendered, both by the Septuagint and by 5f.
Peter, (quoting this passage. Acts ii, 27, and referring to it in verse
31) by Hades, the Greek' word, by which SAeoZ is always frarislated
both in the Old and New Testament. Thus it is, TAom zoilt not leave
my soul in Hades, and in verse 31, Ais soul was not left in Hades.
The thief, therefore, went to the state, which is denoted by this
word; and not to that, which is denoted hy Heazien, unless this
word is supposed to include heaven.
In Heb. xi. 39, 40, St, Paul says, of the Ancient saints. And
these all, having obtained a good report tkrougk Faith, received not
the promise : God having provided some better tMng for us, tkat they
without us should not he made perfect. The promise here denotes,
I apprehend, tl^e good, or reward, promised to Faith and obedience,
in its full extent. This good, the ancient saints are here declared
not to have received, in this extensive manner: something better
being reserved for Christians under the Gospel, in which they are
to share, together with those, who have gone before them, wbPn
they shall be all gathered into the Divine Kingdom, and the state
of perfection shall finally arrive.
In accordance with diese observations, Christ informs us, that
the Righteous will possess tke Kirigdom, prepared for tkem from
the foundation of tke world ; and the -wicked depart into tke everlast
ing fire (sts re ¦ssv^ TO aiuviov) prepared for tke devil dnd his angel's, not
before, but after, the genetal judgment. St. John also, in the 20th
and 2lst Chapters of tke Apocalypse, teaches us, that the wicked
will be cast into a lake of fire ; and that the state of glory destined
for the enjoyment of the Righteous, and denoted by his vision ot
the New Jerusalem, will commence ; after the Judgment is finished.
These in both instances are the states of existence, denoted in
Scriptural language by the words Heaven and Hell.
Still, virtuous men, when they leave this world, go to a state ot
enjoyment orily ; and impenitent men, to a state of mere suffering.
Lazarui was only comforted, after he left this world; and the rich
man was only tormented. St, Paul informs us, that, when good
men are absent from tke body, they are prisentwith the Lord, The
favourable presence of Christ will, therefore, be afforded to all his
followers ; and he will bpgin to exhibit to them, iri a glorious man
ner, tbe everlasting kindness, with which he has had mercy on them.
When the bodies of mankind ' are reunited to their spirits ; there
can be no doubt, that the happiness of the Righteous, and the
misery of the wicked, will be rendered more complete. But, ante
cedendy to that event, both the happiness and the misery will be
entire, and unmingled. The happiness will in no degree be al
loyed by suffering ; the misery will in no degree be lessened by
enjoyment.

SER, CLXIV.] CONSEQUENCES OF DEATH. 425
REMARKS.
1 . From tkese Corisider ations, appears witk strong evidence, the
folly of tkat excessive attention, so commonly rendered to our bo
dies. Not a small proportion pf the care, anxiety, and labour, ofman,
is employed upon the boijy. So far as necessity, decency, and
comfort, demand these exertions, the demand is certainly reason
able ; and will be complied with, when it is in his power^ by every
wise man. But there are, certainly, limits to this employment,
6xed by Revelation, and seen, and acknowledged, by reason. To
take, even in this way, the real good df all our labour under tke sun,
is plainly included in that portion which God hath given us of this
labour. The allowance is certainly liberal, and sufficient. But
there are anxieties experienced ; there are efforts made ; whicb
are productive of no such good. Common sense continually dis
cerns, and declares, this truth. These anxieties, and efforts j arc
also immensely nuraerous, eager, and painful. It is necessary to
have food : it is desirable, that that food should be whplesome^and
pleasant. It is necessary to have clothes : it is desirable that our
clothes should be convenient and becomirig. But there may be
excessive care to gratify the palate, and to adorn the person. I
know of no rational objection to that mode of Ufe, regularly de
manded by common sense, which, according with the character
and circumstances of an individual, is pronounced by the general
sense of propriety to be suited to his station. Yet the whole of
life is certainly not to be consumed either in pampering, or adorn
ing, the person. Our life is the only period of our probation ;
and, during that probation, eternal life is to be gained or lost.
Wilh such an employment on our hands, it is madness to waste
this little period in providing the means of luxury, to pamper our
palates and our pride. Would the epicure, while feasting his sight,
and sraell, and taste, on viands, to collect which, he has, perhaps,
ransacked both the Indies, reraember, that he is pampering his
body, merely to make it a more dainty meal to the worms of the
dust ; it is questionable whether the keenness of his relish would
not be blunted, and his solicitude concerning what ke should eat,
and what ke skould drink, exchanged for a more becoming anxiety
Concerning the means, by which he niightlive for ever. Were the
Monarch on his throne, to adorn whom the Soufh has yielded Up
its gold, and the East lavished its gems, to recollect that within a
few days he would be wrapped in a shroud, arid lodged in the
grave ; would not all these splendours fade upon his eye, and pall
upon his heart ? Were the beauty, who swims through the dance,
or sparkles in the drawing-room, with the conscious superiority of
her charms, and amid the homage of surrounding admirers, to call
to mind, that the form which. Narcissus-like, she surveyed in the
glass with rapture, must within a few davs be chilled by the icy
Vol,. IV. 54

426 THE IMMEDIATE -, [SEB. CLXIV.
hand of Death, the roses fade from ber cheeks, the splendour van
ish from her eyes, and all her elegance pf form be dissolved in
dust ; must she not be compelled to believe, that her vanity was
misplaced, and worthless ; that she squandered life ypon objects,
equally undeserving, and mischievous ; and that to acquire beauty
of' mind, to becorae lovely in the sight of God, and to merit the
esteem of angels throughout eternity, ,were pursuits, infinitely more
-HTQrthy of rational arabition? j
The raanner, in which God has exhibited his views concerning
our bodies, is in no measure calculated to raise them in our esti
mation. He formed thera out of Earth. He made them so frail,
as to be subjected to accident, pain, and disease, in ten thousand
forms. At death he returns them to Earth again. This is their
final end. Flesh and blood will rmt inkerit tke Kingdom of God,
How can pride, vanity, or ambition, dwell so fondly on a subject,
so full of frailly, and humiliation ?
2. By tke same consid,er«tions,we are taught tke folly and inde
cency of pride, ¦ ,'
Pride is a passion, cherished, and fondled, in every human bp-
som. Still it is one of the most dangerous enemies to our true in
terests. I have formerly exhibited it as the commencing sin pf
man; the real beginning of human apostacy. , From. that time to
the' present, it has been a prime part of our rebellion against God.
It is, also, a principal source of our injurious treatment of each
other ; mingles with all our love of the world, even with our de
votion to pleasure ; is unkind ; unjust ; insincere ; impatient of
the prosperity of others ; jealous ; hard-hearted ; cruel as the
grave ; arrogating to, itself the blessings of mankind, and the pre
rogatives of God ; unbeUeving ; and obdurate. With these things
in view, we shall not wonder to find it, in, every degree, pernicipus
to ourselves. Pride, says Solomon, goetk before desiruciion, and
a kaugkty spirit heforea fall.
Both the word, and works, of God, furnish innumerable dissua
sives from the indulgence of pride; all of them, however, insufficient
to overcome this obstinate evil. Among them, few are more happily
adapted to this end, than the truths, which have been inentioned on
the present occasion. When we look around with exultation on the
advantages, which we fancy ourselves to possess over our fellow-
men, and let loose the pride of wealth, the pride of office,. the pride
of influence, the pride of taste, and the pride of reputation ; when
we turn our eyes upon ourselves, with all the dotage, exercised by
a fond and foolish parent towards a favourite child, and become
inflated withthe pride of beauly, the pride of talents, or that most
odious of all pride, which is customarily styled self-righteousness ;
we can hardly fail of being humbled, and crest-fallen, if we call
to mind the end of all our loftiness, exhibited in this discourse.
Go to the burying-ground, and walk over its dark, and solemn,
recesses. On whom do you tread? Onthe migkty man, andthe

SER. CLXrV.] CONSEQUENCES OF DE.vrH. 437
man of war, tke fudge, and tke propket, and tke prudent, and the an
cient, the captain of fifty, and the honourable man, and tke counsel
lor, and the cunnir^ artificer, and tke eloquent orator. What are
they now ? A mass of dust. What have they been ? The food
of worms. Is it possible, that beings, destined to this end, should
be proud? It is possible. You and I are proud, as were once
these wretched tenants of the grave ; and are destined to the same
humble, deplorable end. When, therefore, you contemplate, witb
high self-complacency, tbe advantages of person, which you pos
sess, or the endowments of the mind ; when you look down from
superiority of bfrth, ridies, character, or influence, on those below
you, and your bosoms swell with the consciousness of distinction ;
remember your end, and be proud no -more. Remember, that
your gayest attire will soon be exchanged for a winding-sheet, and
your most splendid habitation for tbe grave.
Remember, also, that tbe pride, which you now indulge, will in the
future world become to you a source of the deepest hurailiation.
In the grave, the beggar and the slave will lie on the sarae level
with you. But in the fiiture world, every humble child of Adam
will become your superior. Unless you renounce your pride, and
assume the humiUty of the Gospel ; the beggar, and the slave, in
many instances, will rise to a superiority above you, higher than
your minds can conceive ; and look down upon you with a con
tempt, and abhorrence, which, although you may deserve, you
have never been able to feel. You, in the mean time, will sink
to a depth of degradation, which your present powers cannot mea
sure ; and will feel yourselves lowered to a double depth by see
ing those, whom Mtherto you have only despised, elevated to end
less dignity and glory. When the day sbaU arrive, wkick skall
bum like an oz>en, all tke proud shall be stubble ; and tke day that
cometh shall bum them up, saith the Lord of Hosts, that ii skall
leave tkem neither root nor branch.
3. These considerations ougkt to remind us kow near the solemn
events, mentioned in this discourse, are to ourselves.
It is a propensity Of human nature to believe, that the day of
Death must be distant, because we wish it to be distant. This
propensity is continually strengthened, like others, by indulgence ;
as is also the wish for its tardy arrival. In this respect we exactly
resemble those Israelitish sensualists, whose character the Prophet
Amos describes in this remarkable address : Ye tkat put far away
ike evil day; and like those, who said concerning the prophecies
of Ezekiel, The vision, tkat ke seetk, is for many days to come ; and
ke propkesietk of tke times, tkai are far off. As this propensity is
indtdged daily, and is checked only by a few pecuUarly solemn
Events; such as our own sicknesses, and tbe deaths of those, who
are near to us ; as all around us exercise the same disposition ;
and as the subject is so gloomy, as never to be contemplated with
out pain, nor dismissed without pleasure : most persons rarely

428 THE IMMEDIATE [SER. CLXIV,
think of death at all ; and, whenever this unwelcome subject in
trudes into their minds, either force it out with violence, or forget
it as speedily as they can. Hence so many of piankind, hence so
many of 'ms, niake apparently little or no preparation for this so
lemn event.
What palpable folly is manifested in this conduct ! Death is not
the less near to us, because we choose to think it distant ; nor the
less interesting, because we (Esregard it ; nor the less awful, be
cause we lull bur fears of it to sleep. We know that ^Ve must die.*
we know that death will terminate our probation : and are assured,
that it will introduce us to the Judgment. Wisdom therefore de
mands, common sense demands, that we should make effectual pre
paration for death, by preparing ourselves for the Judgment.
Among the means of accomplishing this work, few are so effica
cious, as the solemn, habitual, realizing contemplation of these
subjects. He, who daily revolves in his mind, and laboriously
brings home to his heart. Death and the Judgment, will scarcely
fail of very serious exertions to become ready for these affecting
scenes. Probably not a person, who is here present, will survive seventy
years from this day. A great proportion will be in the grave, as
cend to the Judgment, and enter upon the recompense of reward,
within fifty years : not a small number within twenty : some, in all
probability, God only knows how many, within ten, five, two, or
even one. Where then will be our schemes of pleasure, pride,
avarice, and ambition ? Where shall we ourselves be ? When we
open our eyes on the eternal world, and mark the incomprehensi
ble vast, which is before us ; bow strong will the reasons appear,
whieh urged us to prepare ourselves for this amazing existence !
How iraraensely desirable will it seem to enter upon boundless be
ing with a complete provision for our comfort throughout its in
terminable ages : a provision, which will fill up every passing year
with enjoyment, and leave an ample supply for the countless mul
titude which are to come !
Think, I beseech you to think, how soon the Uttle time of life
will be gone to you ; with what a rapid fiight, hours, and days, and
years, hasten over your heads. What is the amount of your past
life ? A moment. What will be the amount of your life, which is
yet to come ? Another moment. And then you will be summoned
to the Judgment.
4. How awful' must he tke final interview !
How awful is the character of Him,, to whose presence our souls
will be summoned ! From Him we derived our being. By Him,
we are continued in being. On hha, we are dependipnt, for every
blessing, arid every hope. To Him, we are accountable for all our
«conduct. Of that eonduct. He has been an eye-witneSs from the
be^nning. He is the God, against whom we have sinned ; who
infinitely hates sin ; and who has recorded all our transgressions in

SER. CLXIV.] CONSEQUENCES OF DEATH. 439
his book. He is our Judge : He is our Rewarder : His frown is
hell : His smile is Heaven.
How amazing is the End, for which we shall appear at this inter
view ! It is no other than to settle for ever the concerns of the soul.
It is to fix our condition throughout the ages of immortality. It is
to render an account of all that we have done in the present Ufe,
that we may be rewarded according lo our works. On this ac
count, are suspended endless happiness, and endless misery.
Howaffecting must be the situation of the soul at this interview!
It stands in the presence of God, the Judge of all, alone ; Tvithout
a friend to help ; without an advocate to plead its cause ; its all
depending ; itself to be disposed of for ever.
Let me solemnly ask this assembly. Are you prepared for thiis
awful event ? Is your account ready ? Is it such an account, ais
you are willing. to give? Is it such an one, as you believe your
Judge will accept ? Would you be willing to render it this day ?
Are you willing to hazard your souls upon it ; your acceptance ;
your Immortality ? Or is it an account, which will cover you with
shame, agony, and despair? Have you lived hitherto, only to do
evil, to treasure up wraik, and to enhance your ruin ? Is the great
work of your life yet to be begun ? Will it be still to be begun
to-morrow; the next year; in old age; on a ^ying-bed ? Has
your whole course, hitherto, been directedj shall it through life
be directed, towards perdition; and not a single step taken to
wards Heaven ?

SERMON C!LXV.
THE REMOTER CONSEftUE^NCES Or DEATH.  THE RESURRECTION.
I CoB.iNTHiAii.<! IV. 16. — For if the dead rise not, then is not Christ raised.
In the precedirig discourse', I considered iAe immediate Conse
quences of Death; in this, Ishall, begin an inquiry concernirig its
remoter Consequences, The first of these is the Resurrection (fthe
Body, - '
The subject of this chapter, is the AvacfTarfis, or future Existence
ofman. This word is conimbnly, but often erroneously, rendered
Resurrection, So far as 1 have observed, it usually denotes our
existence beyond the grave. Its original and literal raeaning is to
stand up, or to, stand again. As standing is the appropriate posture
of life, consciousness, and activity; and lying down the appropriate
posture of the dead, the unconscious, and the inactive; this word is
not unnaturally employed to denote the future slate of spirits, who
are living, conscious, active beings. Many passages of Scripture
would have been rendered more intelligible, and the thoughts con-
^ tained in them more just, and impressive, had this word been trans
lated agreeably to its real meaning. This observation will be suf
ficiently illustrated by a recurrence to that remarkable passage,
which contains the dispute between our Saviour and the Saddu
cees. Mall. xxii. 23; Then came to him, says the Evangehst, the
Sadd^Ucees, who say there is no resurrection : (jiij simi avattroufiv, ihat
tkere is no-future state, or no future existence of mankind. The ob
jection which they bring to Christ against the doctrine of a future
state, is founded upon the Jewish law of marriage, which requfred,
that a surviving brother should marry the widow of a brother de
ceased. In conformity to this law, they declare seven brothers to
have married, successively, one wife; who sur\^ived them all.
They then ask^ Whose wif e shall she he in the resurrection? s\i r/j
avou/misi; in the future state?' They could not suppose, that she
would be any man's wife in the resurrection : a momentary event ;
and of such a nature as to fprbid even the supposition, that the re
lations of the present life could be of the least possible import
ance, or be regarded wilh the least possible attention, during its
transitory existence. Our Saviour answers them. In the Resurrec
tion, or as it shouldhe rendered. In the future state, they neither mar
ry nor are givehin marriage ; hutareasthe Angels of God in Heaven,
But as toucMng tke resurrection of ihe dead, kave ye not read tkat,
whith was spoken unto you by God ; or, as it ought to be rendered,

SER. CLXV.] THE RESURRECTION. 431
Have ye not read thai, zokick was spoken unto you by God, concerning
tke future existence of those wko are dead, saying, lam the God of
Abrakam, tke God of Isaac, dnd tke God of Jacob ? God is not tke
God of tke dead, but of ike living. This passage, were we at any
loss concerning the meaning of the word avasddis, determines it
beyond a dispute. The proof, that there is an avagaffis of the dead,
alleged by our Saviour, is the declaration of God to Moses, I am
tke God of Abrakam, of Isaac, and of Jacob ; and the irresistible
truth, ikat Gbd is not the God of the dead, but of tke living. The
consequence, as every one who reads tbe Bible knows, is, that
Abrakam, Isaac, and-Jacob, were living at the lime when this de
claration was made. Those who die, therefore, live after they are
dead, and this fiiture life is the avaSarfis, concerning which, there
was so rauch debate between the Pharisees and Sadducees ; which
is proved by our Saviom- in this passage ; and which is universally
denoted by tbis terra throughout the New Testament. Nothing is
more evident, than that Abraham, Isaac, and Jacob, had not risen
from the dead; and that the declaration concerning them is,, there
fore, no proof of the i-esurrection. But it is certain, that they were
living beings ; and, therefore, this passage is a complete proof,
that mankind live afler Death.
The appropriate Greek word . for Resurrection is Eye^rfig, as in
Malt, xxvii. 52, 53. Many bodies of the saints wkich slept arose, and
came out of ihe graves after Ms Resurrection ; ftSTa 5-»jv sys^iiv auTsr.
The avagaiis is the thing, mentioned, as'^having been denied by
sorae of the Corinthian Christians. See verse l,2lh of the context.
How say some among you, that there is no resurrection, no future
fife, or existence, of the dead ? A person, who reads ' the Epistles
to the Corinthians with reference to the object,, will easily per
ceive, that there was at least one heretical teacher, at the head of
the faction in the Corinthian Church, who refused submission to
the authority of the Apostle. This man seems evidently to have
been a Jew ; and was most probably a Sadducee ; as he brought
over several members of this Church lo the great Sddducean er
ror; the denial of a future state. To remove this error from that
Church, and to prevent its existence ever afterwards, was obvious
ly the design of St, Paul in writing this ' chapter. Accordingly,
he shows its absurdity in the most triumphant manner, in the first
thirty-four verses ; and, with equal success elucidates, and proves,
the contrary doctrine. In the remainder of the discourse, he
dwells extensively on the nature of the body, with which those,
who are dead, will be invested at the filial day ; declares the
change, which those, whp are living at that time, will experience ;
and concludes with a song of triumph over Death and Hades, and
a solemn exhortation to Christians steadfastly to abound jn the
service of God.
I have remarked, that the doctrine, denied by some of die Co
rinthian Christians,'was, strictly speaking, that of a future existence

432 THE BESUBBECXION. [SER. CLXV,
in another world. As this existence will in fact be connected with
the future existence of the body, and therefore with the Resurrec
tion properly so called ; St. Paul, in order to remove thp objec
tions of such as opposed it, and the difficulties, and doubts, of
others, and to disclose the truth concerning this- interesting subject,
has entered into an extensive discussion coricerning the Resurrec
tion. The future existence of the soul will in fact. he connected
with the future existence of the body. To give a, just and com
prehensive view of the /ormer of these subjects, it "was necessary,
therefore, to enter ipto a particular consideration of the latter.
Accordingly, St. Paul commences his examination of it, in the
thirty-fifth verse, by putting an objection against a futiire state into
the mouth of an opponent, derived from apprehended difficulties
concerning the future existence of the body. The objection is in
deed without weight ; as it is merely an expression ofthe object
or's ignorance concerning the subject, and his inabiUty to imagine
what kind of body, or by what means, any body can be united to
the soul in thg future world. Still, it is the objection, which prob
ably rises sooner, and in more minds, against the doctrine, than any
other which can be alleged. It was, therefore, suggested by St,
Paul with the utmost propriety.
In considpring this objection,, the Apostle not only removes it,
but unfolds, also, many\ truths concerning it, of the most edifying
and glorious nature. Indeed,, this chapter is one of the first spe
cimens of that expansion and -subliraity of intellect, -fpr which St,
Paul is distinguished above every other writer. Nothing in heath
en antiquity can be found among poets, orators, or philosophers,
which in loftiness of conception, or extensiveness of views, de
serves to be named in comparison with this discourse. From the
very proposition of the subject, the writer begins to ascend ; and
with an eagle-wing rises higher and higher, throughout all his
progress, until he Ufts himself, and elevates the mind ofhis reader
to the heavens.
In the Text, the Resurrection of the body is asserted, and prov
ed. The proof, alleged, is the Resurrection of Christ : and the
argument may be advantageously exhibited in the following.man-
ner:: Christ predicted his own resurrection, and actually rose in
the raanner predicted; He has thus proved both his power to do
every thing, and his veracity in all his declarations. But he has
declared, that he will raise up, at the last day, ^11 that are in their
graves. Thus his own Resurrection is a complete proof of the
general Resurrection of raankind, -
This doctrine has, in one manner and another, been opflosed by
various sorts of men, in most ages of the world. The Sadducees
denied ail future existence to man. The Athenian Philosophers,
when Paul preached to thera Jesus, "and the wiairaiis, said. What
wiU'this babbler, this scatterer of words, sai/.'' In modern times,
Infidels, extensively, have denied the future existence of both

SER. CLXV.] THE RESURRECTION. 433
soul, and body; and there have not been wanting, those, who, pro*
fessing themselves to be Christians, have entertairied unwarranta
ble opinions; and found many difficulties, refative to this subject.
This opposi-fioti, and these difficulties, seem, however, not to be
suggested by the intellect, but to spring from the imagination.
When we begin to think concerning the separate existence of the
soul ; we naturally follow our customary course of thought con-
cerfling intelligent beings. All these, with whom we directly cor
respond, are embodied, arid therefore obvious to our senses. We
are taught, that sOuls in a separate state of existence are unem
bodied, and therefore unsusceptible of form, arid visible appear
ance* Of their places of residence, modes of existence, modes
of commuriication, pursuits, enjoyments, and sufferings, we know
almost nothing. This chasm in our knowledge we endeavour to
fill up by the aid of imagination ; and proceed, almost of course,
to form images of such spirits, of the world in which they dwell,
and of the manner in_ which they exist, communicate, are busied,
enjoy, and suffer. With respect to all these things, however, we
find our imagination, after its utmost efforts, unable to satisfy eyen
itself, and much more unable to satisfy the understanding. The
world, which we thus form, its inhabitants, arid their circumstan
ces, are never such, as that we can realize their actual existence.
Hence we give them up as urireal and visionary ; and by a transi
tion exceedingly common, although usually unobserved, we con
sider the decision, made merely by our fancy, as made in fact by
our understanding. Against this decision, arguments are often
urged in vain. We may be; we usually are, ianable to refute such,
as are advanced in opposition to it ; but, finding ourselves unable
to conceive in our imagination tbe slate of things, urged upon Pur
belief, we hesitate concernmg il, and then doubt, and perhaps ul
timately deny, its existence.
That this is a just account ofthe real state of many mirids, with
respect to this subject, I fully believe, from observations, which
have been actually made to myself; and beg leave to add, that
this is far from being the only caSe, in which the imagination is
suffered to control the dictates of the understanding... Not only
in thpse familiar instances, where the mind receives strong impres-
sioris from the operations of this faculty, is the iriteUect induced to
admit that, which is unsupported by evidence ; but'in numerous
others, also, it is equally influenced, and incUned to refuse its faith
to positions abundandy evinced, merely because it cannot imagine
the manner, in which objects, involved in those truths, can exist.
In this -way, its views concerning subjects, pertaining to the future
world, often receive a very unhappy bias.
Another source of perplexity, wilh regard to the doctrine of
the Resurrection, has been the question, whether the same body will
be raised: a question, extensively agitated with no small ardour,
and anxiety. All the difficulties, which attend this subject, are
Vor-. IV 55

434 THE RESURRECTION. [SEB. CLXV.
derived, as it appears to me, either from extending our philosoph
ical inquiries beyond the pOwer of the understanding to answer
them, as is sometimes done ; or from neglecting to settle what -we
intend by sameness. If the question intends, whether the same
atoms, whick kave composed our bodies in tke present world, will
constitute tke body, raised at the final day,; both reason and Rev
elation answer it in the negative. The whole number of particles,
which have, at different times,, constituted the body of a man, dur
ing his progress through life, will undoubtedly be sufficient to con
stitute raany suph bodies. St, Paid also observes to the objector,
in answer to this very question. Thou fool; that which thou sowest
is not qmckened, except it die : and tkat wkick tkou &owest, thou sow
est not that body, which shallbe, hut hare grain ; it may chance of
wheat, or of some othe'^ grain : but God givetk it a hody, as it k<4h
pleased Mm. So also is the resurrection, oftke dead'. And again,
Nozo ihis I say, brethren, that flesh and blood cannot inherit^ the
kingdom of God. This scherae of thought he pursues, from the
thirty-fourth verse, throughout most of the chapter.
If the same constitution, arrangement, and qualities, of the body
he intended, by ike question; it is" equally evident, that the same
body will not be raised. Tbis is decisively taught us in the last
quoted declaration, and in the passage iramediately following :
Flesh and blood cannot inkerit tke Kingdom of God ; neitker doth
corruption inkerit incorruption. It is also clearly shown by the
general tenour of the reasoning, contained in the whole passage.
Reason, too, decides with absolute certainty, that a constitution,
which involves in its nature decay, and terraination, cannot belong
to a body, destined for the residence of Pn immortal and ever vig
orous mind.
Should it be asked, Wketker some of tke same particles, wkich
are found in our earthly bodies, will not be transferred to tkose wkick
will be formed at the Resurrection ; I answer, that this point has not
been determined in the Scriptures, and that the determination of it
lies beyond the reach of philosophy. Let me add, that the ques
tion itself is perfectly nugatory.
That the body will be the same, in suck a sense as to be krwion,
appears sufficientiy evident from the Scriptures. Even departed
spirits in their intermediate state, appear plainly to be exhibited
in the Gospel as known to each other. Our Saviour informs us,
that many shall come frotn the East, andfirom the West, and shall
sit doion in the Kingdom of God, witji Abraham, and Isaac, and
Jacob. In order to a complete fulfilraent of the intention of this
promise;, it seems necessary, that the persons, here spoken pf,
should know these Patriarchs. Lazarus, Abraham, anjd- ihe rick
man, are all exhibited in the parable as known to each other. Mo
ses and Elias, also, were known by the Disciples, on the mount of
Transfiguration, to be Moses and Elias ; one of them an embodied,
the other an unembodied, spirit. From these facts, il is, I think,

SEB. CLXV.] THE RESURRECTION. 435
sufficiendy evident, that mankind will know each other in the fu
ture world, and^that their bodies will so far be the same, as to be
come the means of this knowledge.
Against the Resurrection itself there, is no presumption, and in
favour of it a strong one, from analogy. Many works of God
naturally, and strongly, dispose the mmd to admit the doctrine
without hesitation. In this climate, almost the whole vegetable
world dies annually under the chilUng influence of winter. At the
return of spring the face of nature is renewed; and all the pla.nts,
shrubs, and trees, with which it was adorned, are again clothed
with verdure, life, and beauty.
In the insect creation, we find a direct and striking example of
the Resurrection itself. Aniraals of this class begin their existence
in the form of worms. After continuing some time in the humble
state of being, to which they are necessarily confined by their
sfructure, they die, and are gone. In the moment of death, they
construct for themselves a species of\ shell, or tomb ; in which
they may witb the strictest propriety be said to be bgried. Here
they are dissolved into a mass of semi-transparent water : the whole
which remains of the previously existing animal, exhibiting to the
eye no trace of Ufe, and no promise of a future revival. When
the term of its burial approaches to a period, the tomb discloses ;
and a winged ariimal comes forth wilh a nobler form, often exquis
itely beautiful ; brilliant with the gayest splendour ; possessed of
new, and superior powers ; and destined to a more refined, and
more exalted life. Its food is now the honey of flowers ; its field
of being, the atmosphere. Here it expatiates at large in the dehght
ful exercise of its faculties, and in the high enjoyment pf those sun
beams, which were the immediate means of its newly acquired ex
istence. Could there be a rational, or even a specious, doubt concern
ing the power of God, and his sufficiency to raise ,the body from
the grave ; this change in the world of insects, accomplished be
fore our eyes, and for these aniraals, not less extraordinary, than
that, which we are contemplating, is for man, puts an end to every
such doubt ; and places the possibility of this event beyond debate.
In fruth, this change is nothing less than a glorious type of the
Resurrection. >
Whatever sameness may attend the body at the resurrection, it
is clear from the Scriptures, that, in many important particulars,
it will be greatly changed ; so much changed, as to wear in vari
ous respects an entfrely new character. These I shall now pro
ceed to mention.
1 . T7ie body will be raised incorruptible, ,
It is sown, says St. Paul, incorruption; it is raised in incorrup
tion. One of the most striking characteristics of the human body, in
Its present state, is its universal tendency to decay. This tendcn-

43l> 'J^HE RESUBBECTlON. [SEB. CLXV,
cy appears, and often fatally, in its earliest existence,'and at every
succeeding stage of its progress. It is, however, most visible,
and affecting, after it has passed the middle point of life." Then
decay arrests it in jnany forms, and v^ith irresistible power : then
the limbs gradually stiffpn ; the faculties lose their vigour; the
strength declines ; the face becomes overspread with wrinkles ; arid
the head with the locks of age. Health, at the same time, recedes
by degrees, even froni the firmest constitution; pains multiply;
feebleriess arid, langpur lay hold on the whole system ; arid death
at length seizes the frame as his prey, and changes it to corruption
and to dust,
A mighty and glorious difference will be made in our nature,
when the body revives beyond the grave. , All the evils, and aC-
ciderits, which befall it in the present world; will then have lost
their power. Hunger, thirst, weakness, declension, death, and
corruption, are bounded by the tomb. Those, whp rise to the
resurrection of life, will kunger no more, neither thirst any more ;
neitker skall, the sun light ori tkem, nor any. keat. Firm endur
ing, unassailable by distress; and proof against the undermining
progress of . years, they will; Zt'Ae gold tried in tke fire, remain
bright, and indestructible, through tfie endless succession of ages.
fl.' Tke Body will he raihed immortal.
When tkis corruptible, says St, Paul, skall kave put on incorrup
tion, and this mortal imrriortality,
Incorruption and Immortality are attributes so nearly allied, as
not easily to be separated in our discussions. Still they are only
kindred attributes ; not the same. An incorruptible body, al
though it cannot perish, by decay and, dissolution, may yet be an
nihilated. An immortal body will know no end, either from its
own weakness, or from external power. Such, God has been
pleased to constitute the bptiies of his children beyond the grave.
I)eath to them shall be no more. In defiance of time, and supe
rior to injury, the body will live with kini for ever and^ ever,
3. Tke body will he raised in Power,
It is sown in weakness, it is raisedinpojaer : verse 43.
In the future world, the Righteous serve Gad day and night in
his temple : Rev. viii 15 : that is', they serve him without cessation
or rest ; and need, of course, faculties, fitted for the performance
of these services; faculties, whose vigour, the maghitude cif no
duty shall overcome, and no cbntiriuance of action fatigue or im
pair. Originally destined for an existence of this nature, the pow
ers ofthe body will correspond with the activity ofthe mind; and
will sustain without Injury, defect, or decay; and will accomplish
with enjpynient, growing out of its exertidris, every labour,- which
it is required to undergo. Instead of being exhausted^ or weak
ened, it' seems evident- from the Scriptui-es, that its strength, as
well as its other attributes, will, Uke those of the mind, advance

SEB. CLXV.] THE RESURRECTION. 437
towards a higher, and higher, perfection, throughout the ages of
Eternity. 4. TAe Body will, ai ihe Resurreiiion, be endued with great Ac
tivity, In Luke xx. 36, our Saviour declares that the righteous will
in the avatfTarfig, or future Slate of existence, be irfayysXoi; literally,
equal to the angels ; but perhaps intended, here, to denote, like
the angels; that is, possessing, in a near, and kindred degree, the
attributes, which they possess. Accordingly, in the fourth chap
ter of the Apocalypse, we are taught, that the four and twenty
Elders, the representatives of theancient and modern Churches,
are placed round about the throne,- together with the four Living
Ones, the representatives of the angelic hpst. The reserablance,
here exhibited, is such, as strongly to exemplify this declaration
of Christ. Their station is substantially the same : their employ
ments are the same. :
The activity of Angels is disclosed to us by the Scriptures in
many passages, and in language of the greatest force. The ninth
chapter of Daniel, particularly, contains, as I observed in the first
discourse concerning these glorious Intelligences, a remarkable
illusfration of this subject. Here we are told, that Gabriel receiv
ed a command in Heaven, while Daniel was employed ia prayer,
to interpret his vision ; and that, being caused to fly szoiftly, he
touched Daniel about the time of tke evening, oblation. The activity,
here declared, is plainly superior both to conception and calcula
tion ; and exceeds that of the sunbeams beyond any proportion,
perceptible by our minds. Sirailar to this representation, will be
the activity of the righteous in the future world.
To recur to the illusfration, adopted in the former part of this
discourse ; we are now, as we are styled in the Scriptures, worms
of the dust; slowly, and humbly, creeping upon the Earth, ap-
{lointed for our habitation. With these reptiles we die, and are
ost in the tomb. Like them, alSo, we shall revive to a new, and
nobler existence ; and wander freely, al our pleasure, through
regions, shut to us, hitherto, by an immoveable law ofjour nature,
and, to our apprehension, existing only in argument or fancy.
To act is the end of all rational existence, and to act at pleas
ure, the necessary concomitant of happy existence. Like Moses
and Elias, if we obtain a p^t in the first resurrection, we riiay here
after visit distant worlds, with incomparably more ease, than we
can now pass from one continent to another; and find the oceans
of space, by which they are separated, merely means of illustrating
our activity, and furnishing delightful opportlinities of expatiating
at our pleasure.
5. As all tkese attributes,, united, are a complete establishment of
endless Youtk ; tke Body, at the Resurrection, will of course be in
vested with this delightful characteristic.

438 THE RESURRECTION. [SER. CLXV.
On this subject it will be unnecessary to dwell, after what has
been already said. I shall only observe, that the angels, who ap
peared to Mary, and the Aposties, after the Resurrection of Christ,
were, although created many ihpusand years before, still young ;
and were regarded by them, at first, as being young men. On tkem
duration makes, in this respect, no impression. Ages roll their
years away ; and leave them, as they fpund them, in the blossom
of youth, which shall begin for ever. Such is the character of all
the children of God beyond the grave.
6. The Body will, at ike Resurrection, he arrayed in Glory^and
Beauty. Itis sown in dishonour, says St. Paul, it is raised in glory : verse
43. Whq shall change our vile body, saj's the same Apostle, and
fashion it, like unto his glorious body, according to the working
wkereby ke is able even to subdue all things unto himself. In strict
er language. Who shall fashion anew the body of our humiliation,
tkat it may hecome of the like form with kis glorious body, accord
ing to tke energy, wkereby he is able, also, to subdue' all things unto
Mrriself.' On the mount of Transfiguration, Christ appeared to Peter,
James, and John, in his glorious body; theri, as we are told by
the Evangelists, Ms face did skine as ihe sun, and Ms raiment be
came wkile and- glistering. In Rev, i, 9, we have a mpre ample
exhibition xjf the same illPstrious object ; in soriie respects em-
bleraatical, but iri all sublime, and glorious beyond a parallel. Arid
being turned, I saw seven golden candlesticks, and in ihe midst of
the golden candlesticks, one like unto the Son of man, clothed with
a garment down to the foot, and girt about the paps, with a golden
girdle. His head and Ms hairs, were white like wool, as white, as
snow ; and kis eyes were as a fiame of fire. And kis feet like un
to fine brass, as iftkey burned in a furnace. And his voice, as the
sound of many waters. And ke kad in Ms rigkt hand seven stars ;
and out of Ms- moutk went a sharp two-edged sword. And his
countenance was as the sun shineth in Ms Strength. - Of the su
preme splendour of this appearance, how high riiust our concep
tions rise, when we hear the Apostle subjoin. And when I saw him,
I fell at kis feet as dead. In this wonderful change, jS/. Pom^ ob
serves, there shall be a display of ener^t/, that is, of power, and
skill, like that by which He sub'dues all' things unto Mmself. What
a transformation must that be, which this poor, frail, perishable
body will experience, when the full import of this prediction shall
be accompUshed ! How exceedingly is such a change to be cov
eted by beings like ourselves ; subject as we are to pain and dis
ease, decay and death !
7. Tke Body raised will he a Spiritual body. , i
It is sown, says St. Paul, a natural or animal hody, it is raised a
spiritual body : there is a natural {or aiiimal) body ; there is a spir
itual body.

SEB. CLXV.J THE RESURRECTION. 439
By an anirnal body, is intended, as you well kpow, the present
body of inan ; depending for its continuance upon the principle of
animal life ; the subject of innumerable frailties ; and making a
regular progress to dissolution.
Of a spiritual hody it is iiot, perhaps, in our power to form an
adequate conception. Some of the Ancient Fathers supposed it
to be a body, which, having no need of the animal functions, was
preserved in life by the mere inhabitation of the mind. This opin
ion, I presume, they derived from the phrase only, and not from any
Scriptural declaration.
In the view of St. Paul, this subject was plainly of high impor
tance, for he insists on it, in a fervent and sublime strain, in several
of the following verses. After declaring, that there is a spiritual
body, as well as an animal one, he illusfrates the declaration by
oberving, that the first Adam was made a living soul, the last a
quickening spirit ; that the first zoas of tke earth, earthy : the second,
the Lord from Heaven; that they, wko are eariky, are like ihe earthy
Adam, and they who are heavenly, like the heavenly Adam; and that,
as we have borne the image of the earthy, so we shall bear the image
of the heavenly.. He then declares that _^esA and blood cannot in
herit tke kingdoiin of God. Hence he observes, that those, who are
alive at the sounding of the last trumpet, must necessarily undergo
a change of the same nature with, that, which the dead will expe
rience, and which he has described in the preceding part of, the
chapter. From these observations it m.ay, I think, be asserted
witiiout danger of error, in the
First place. That the Body raised will not be composed of flesh
and blood.
Secondly ; Tkat it will in its nature possess powers of life totally
superior to tkose wkick we now possess ; being destined to reserable,
in this respect, tke quickening Spirit, whose iraage it will bear. '
Thirdly ; TTiai none of its organs will prove temptations to sin ;
as in the present world ; but all of tkem aids to holiness ; this cir
cumstance being often, in the Scriptures, the professed distinction
between that, which is natural, or animal, and that, which is
spiritual. , .
Fourthly ; That its organs of perception, and of enjoyment also,
zoill possess afar higker and nobler nature tkan those with which we
are now furnisked. Like Moses and Elias, the glorified man may
be able, without danger of mistake, to direct his way from the
highest Heavens to the distant regipns of the Universe.
Fifthly ; Tkat,. generally, tke attributes of tke body will so resem
ble tkose, of tke mind, as to. render tke epithet spiritufil, tke proper
description of iis nature. Like the mind, it may, npt without prob
ability. Contain, inherently, the principles of life, and the seeds of
immortality.

440 THE RESURRECTION. [SEB. CLXV,
REMARKS.
1. In this account of tke Resurrection, we kave one specimen of
tke consistency exkibited in tke Gospel between different parts of the
Ckristian system. ^ ' ¦ '
The Gospel every where discloses to us illustrious things, con
cerning the future happiness and glory of the mind ; and at the
same time teaches us, that il willbe reunited to the body in the fu
ture world. The least reflection will convince us, that such bodies
as we now possess, must be very unsuitable mansions for minds,
destined to be thus glorious and happy. The mind is prepared to
dwell in a palace. Such a body as ours, couM only become its
prison. The uncouthness, the deformity, suggested when only so
much of the scheme is bl-ought before our eyes, is here delightful
ly done away. Here we learn, that the body shall be fitted to
becorae the habitation of a sanctified and immortal mind; and
prove to it a most useful, and delightful, companion throughout
Eternity. Here we learn, that the body will be suited to all. the
perceptions, labours, enjoyments, and glories, of the mind ; and
that the mind, in the possession of this residence, will become
greater, more useful, and mpre happy. Thus this part of the
systera is exactly proportioned, to the rest, and strongly illustrative
of the wisdora and goodness of its Author.
2. The doctrine of ihe Resurrefiiion is a doctrine of ' Revelation
only. Of this doctrine not a trace can be found in all the investigations
of Philosophy. Paul, when declaring it-to the Athenian Philoso
phers, was pronounced by them to be a babbler. It waSj there
fore, a doctrine unknown, and unheard of, within the purUeus of
their science. No philosopher, to that time, had been so fortunate,
as to light upon it by accident ; nor so ingenious,, as to derive it
frora reason. Tindeed, it must be ackriowledged to lie beyond the
reach of reason; and, in its very nature, to be hidden from the
most scrutinizing human inquiry. The Resurrection itself is an
event, depending absolutely on the will, as well as on the powerof
God ; and what he will choose to do, with respect to this subject,
no being but himself can determine.
Yet no doctrine, devised by philosophy concerning man, is so
sublime, so delightful, or so fitted to fiirnish consolation and hope
to beings whose life in this worid is a moment, and whose end is the
grave. To this dark and desolate habitation, man, by the twilight
of nature, looks forward in despair, as his final home. All who
have gone before him, have pointed their feet to its silent cham
bers ; and not one of them returned, to announce, that an opening
has been discovered from their dreary residence to some other
more lightsome, and more desirable region. His own feet daily
tread thesame melancholy path. As he draws nigh; he surveys
its prison- walls, and sees them unassailable by force, and ins ur-

SEB. CLXV.] THE RESURRECTION. 44 1
mountable by skill. No. lamp illumines the midnight within. No
crevice opens to the eye a glimpse of the regions which lie beyond.
In absolute despair, he calls upon Philosophy to cfieer his drooping
mind: but he calls in vain. She has no consolations for herself;
and can therefore adhiinister none to him. " Here," she coldly
and sullenly cries, " is the end of man. From nothing he sprang :
to nothing he returns. All that remains of him is the dust, which
here mingles with its native eai-th."
At this sullen moment of despair. Revelation approaches, and
with a command at once awful, and delightful, exclaims, Lazarus,
come forth ! In a moment, the earth heaves; the tomb discloses ;
and a form, bright as the sun, and arrayed in Immortality, rises
from the Earth ; and stretching its wings towards Heaven, loses
itself from the astonished sight.
3. These considerations teach us to entertain the Mghest apprehen
sions concerning tke future Glory of the Mind.
Of how Uttle value, even in our own view, are these earthy,
frail, perishable bodies ! Yet what great and dehghtful things are
to be done for th'em at the Resurrection ! What, then, must we
suppose will be the future allotments of the mind, in its nature im
perishable and eternal ? The future glory of the body, as revealed
in the Scriptures, outruns all the efforts of the human imagination.
How exceedingly abundantly above all that we are able to ask, or
ikink, will the mind be exalted, adorned, and enraptured, by Him,
whose glory and delight it is to bless, and who has already enstarap
ed it with his own image, loveliness, and beauty!
4. We learn, from these considerations, the true zuay of providing
for the Welfare of our Bodies.
The human frame is here shown to possess an incalculable
value, in the distinction to which it is entitled beyond the grave.
If, therefore, we love our bodies, and desire to preserve and cherish
them ; we shall with the most effectual care secure their revival to
all that distinction, and the happiness, with which it is connected.
This is to be accomplished, not by adorning and pampering them,
here, in obedience to the calls of pride and luxury; but by seeking
effectually the immortal hfe of those minds by whidh they are in
habited. The body necessarily follows the destination of the mind.
He, therefore, who gains a title to endless Ufe, makes complete
provision for the welfare ofthe whole man. In the Christian sys-
tpm, all good is united ; our duty and our interest, the well-being
of the soul and that of the body, the blessings of time, and those
of Eterfiity. He therefore, who neglects the life ofthe soul, casts
away his present good : he who refuses to do his duty, squanders
his all.

Vol. IV. 56

SERMON CLXVI.
THE REMOTER CONSEQUENCES OF DEATH.  THE TINAL JUDGMENT.
2 Petee iii. 10. — But the day ofthe Lord will come as a thief in the night.
IN the three preceding discourses, I have considered Death;
iis Immediate Consequences ; and the first of its Remoter Conse
quences ; to wit, the Resurrection. I shall now proceed to the con
sideration of another of these consequences ; to wit, tke General
Judgment, The day consecrated to this great transaction, is inthe text styled
the Day of the Lord. The Christian Sabbath is in the 1 18th Psalm,
said to be tAe day wkick the Lord katk made,; and is called in the
first chapter of the Apocalypse, tke Lord's day. On that day
Christ arose from the dead, finished the work of Redemption, and
rested from kis labours, as God did from Ms. In honour of this
wonderful event, Christ consecrated the first day of the week for
ever to himself, as a season of public, religious worship, to all the
nations of men. On this day. He has ever been peculiarly present
with all his followers, and commanded tke blessing to descend upon
Zion, even life for everjnore.
But the day, mentioned in the text, is Ais day, in a still higher,
and more solemn sense. It is selected from all the days of time,
as the Sabbath from those of the week.
It is tke final Day; the period of this earthly system; the dy
ing-day of this great world ; on which its last groans will lie heard,
its knell sounded through the Universe, and its obsequies cele
brated with most awful pomp, and suprerae, as well as melancholy
grandeur. /( is tke Day of universal Judgme;nt ; on which the personal
concerns of angels, and of men, will be brought to the last trial,
before ike Judge of the quick and dead, and irreversibly settled for
Eternity. It is tke Day in wkich the Mystery will be finished. All the won
derful, and perplexing, events of providence towards this world
will, at this tune, be explained to the full conviction of the assem
bled Universe; so that God will apipear just, when He judges, and
clear, when he coridemns. The secrets of the human heart, the
mazes of Providence, and the woriders of the Divine character,
displayed in these events, will be unfolded in such a manner, as lb
stop every mouth, and murmur, for ever.
It is the Day on which the Catastrophe of this earthly system will
arrive. The plot immensely great, and wonderful, comprising

SER. CLXVI.] THE FINAL JUDGMENT. 443
innumerable important scenes, and an endless variety of actors,
will now be unravelled. The Theatre is a World ; the duration
of the action is Time ; the Actors are all the millions of the race
of Adam ; the Subject is Redemption ; the Hero is the Messiah ;
the End is the final friuinph of Vii'tue, and the irrevocable over
throw of Sin. The Catastrophe, on this day, will be compleled,
and disclosed ; and all the efforts, windings, and intricacies, find
their termination. " It is done," will be proclaimed by the
divine Herald to the Universe ; and the curtain will be drawn for
ever. It is tke Day on which Christ will he glorified. In this world he
appeared as a man, humbled, persecuted, suffering, dying, nailed
to the cross, and buried in the grave. NoW He will descend
from Heaven with the glory of his Father ; and will come to he
admired by all them that believe, witb wonder, and reverence, inex
pressible. No more the Babe of Bethlehem ; no more a prisoner
before a human Judge ; no more an expiring victim on the cross ;
no more a lifeless corpse in the sepulchre ; He will sit upon the
throne of the Universe, invested with the scepfre of infinite do
minion. He will judge both Angels, and men ; dispose of all
nations at his pleasure ; and open, and shutj both Heaven and
Hell. Eternity, to all beings, will now be suspended on his nod ;
and Ufe and death, which will know no end, will be conveyed by
his voice. All beings will be as riothing before kim ; and Will he
justly counted unto kim as less tkan notking, and vanity. He will
speak ; and it will be done : he will command ; and it will stand
for ever.
On tkis Day He will glorify his Justice, in the sight of the Uni
verse. He will show, beyond denial, to tbe consciences of impen
itent beings, that their ruin was derived from themselves ; that
their sin is just as evil and odious, as he has declared it to be in
the Scriptures ; and that it is equitably jownisAed witk everlasting de
struction from kis presence, and. tke glory of kis power.
On ikis Day He will glorify kis Kindness, in the deliverance of
all his followers from guilt and perdition. His compassion to this
ruined world ; his overflowing mercy to them, who believed in
him, chose him as their Saviour, and obeyed his voice ; will now
be manifested with suJDreme, and eternal splendour. The uni
verse will perceive, that he chose them as his own, with perfect
propriety : while they with astonishment and rapture will remem
ber tke love, witk wkick ke loved tkem, and gave Mmself for tkem ;
the tenderness, with whicb he preserved them from temptations,
and enemies; the affection, with which he still bears them on his
heart ; and the Divine promises, which, while they lived in the
present world, conveyed to them immortal life, and are now to be
fulfilled in a manner, which no eye hath seen, and no mind con
ceived.

444 THE FINAL JUDGMENT. [SER. CLXVI.
On this Day He will glorify his Omniscience, He will show, that
from the beginning Ae katk searched ihe kearts, and tried ike reins of
all tke ckildren of men. The sins which they have committed, the
virtues which they have exercised, the motives by which they have
been go-^erned, and the rewards which will constitute an equitable
retribution for their various conduct, he will set in tke light of his
countenance ; as objects, intended to be clearly seen, are by our
selves placed in the sunbeams. It will then appear, that he knew
all kis works from the beginning ; and is that ocean of knowledge,
¦whence innumerable streams have flowed, and will forever flow, to
his Intelhgent creatures.
On this Day, He will glorify kis Immutability, Now he will
clearly discover, that he is JesMs Christ; ike same yesterday, to
day, and for ever. Truth, the moral Immutability of his charac
ter, will be found to have been the only language ofhis Word ; of
his law, his promises, and his threatenings ; -of the system of Re-
demplionj and of the terras, on which it is proffered to man. Of
course, the Universe will distinctly , see bow wisely -his followers
have trusted in him, and how fooUshly sinners have refused to be
lieve his declarations. i
Finally, On this Day, He will glorify his Power. The most aw
ful and convincing evidence will be furnishecl, that He Aas the keys
of Death and of Hades, Heaven, at his command, will open all
its infinite blessings to the eternal enjoyment of his children ; and
the doors of hell, at hjshidding, will close on its guilty, and miser
able inhabitants. None will be able to stay Ms hand, or dare to say
unto him. What. doest tkou ? From kis face the heavens and ike earth
will flee away ; and at his word; new heavens, and a new earth,
wherein righteousness shall dwell for ever, -will sppng up in their
stead. Tbis awful Day will come, as a thief, in the night f . A thief comes
in the hour of peace and security ; when the house, is defenceless,
and the family buried in sleep, The first riotice of his arrival is
the sound of his breaking up, or the noise ' of his ravages. He
comes, also, unexpectedly : he coraes only to invade, distress, and
destroy. „ In this unexpected, and dreadful manner, will the Day
of the Lord come.
Mankind, according to the representations of St, John, will,
at the period which precedes the final Judgment, be sunk in de
generacy and pollution. The glorious effects of tbe millennium
will have ceased ; and the world returned to a degeneracy, like
that, which existed immediately before the deluge. Tke lust of
the fiesh, the lust of the eyes, and tke pride of life, will haVe regain
ed their full dominion over the human race ;' and Religion prepar
ed her final flight to.her native heaven. Strong in their numbers,
their power, and their pride ; sunk in sense, and profligacy ; and
burning with intense hatred to God, and his children ; the nations
zoho are in the four quarters of the earth, Gog, and Magog, will be

SEE. CLXVI.] THE FINAL JUDGMENT. 44^
gathered together to bailie against the Christians, remaining in the
world ; will go up on the breadth of the earth ; and compass the
camp of the saints about, and tke beloved city. Exulting in the full
est confidence of their final extinction, this army of Scoffers will
exclaim with triumphant insolence, Wliere is the promise of his
coming? For, since the Fathers fell asleep, all things continue as
tkey were from tke beginning of the creation. In this night of stu
pidity and sin, this season of spiritual sluraber, the final Day will
arrive. In a raoment it-will burst pn' the astonished world ; break
the last sleep with alarm and terror; and strip guilty men of all
their beloved enjoyraents, and all their fond bopes of future good.
The ancient Christians believed, that the declaration in the text
would be literally accomplished. Nor is there any proof,, that
their interpretation was erroneous. There is no improbability,
that the sun, which hid its face at the crucifixion of the Redeemer,
will again retire from this stupendous scene ;, or that the moon and
stars will withdraw their shining, and leave the world in deep and
melancholy darkness. In this case, the morning of the great Day
will be ushered in, not by the cheerful twilight spread over the
mountains, but the awful approach of that intense splendour ; sur
rounded by which the Son of God will descend. A new and ter
rible light will appear in mid-heaven ; and, advancing toward the
earth, will diffuse such a morning over all its regions, as the Uni
verse has never beheld, and will never behold again.
At this momentous period, the Trumpet of God will sound, as it
once sounded when the same glorious Person descended upon
Mount /Sinai ; while all the people, who were in the camp, trem
bled. At this renewed sound all nations will tremble; and the
earth quake to its utmost shores.
At the same period, the Archangel will call to the dead; and
awaken them from the long sleep, iri whifch they have been buried.
The earth and the ocean will give up ike dead, which are in them.
The regions of death, and the world of departed spirits, will give
up the deadj wkick are in tkem. Every grave will open, its dust
be re-animated, and living forms be seen rising from its dark cham
bers, over all the surface of the globe. Those, who are still alive,
will also undergo, substantially, the same great change, which has
been befpre undergpne by those, who have been dead ; and both
will be invested with bodies incorruptible, and immortal. The
globe will be re-peopled in a moment ; and the whole family of
Adam, with their Progenitor at their head, wiU stand up together.
This vast assembly will be divided into two great classes ; the
rigkteous and tke wicked. The former will rise io the resurrection
of life; and the latter will rise to the resurrection of damnation.
The Righteous will lift up their heads with exultation and trans
port; and behold tkeir redemptio'n drawing nigh. Their fears will
now be ended ; their dangers overcome ; their enemies subdued ;
their sins washed away ; and their reward be ready to begin its

446 THE FINAL JUDGMENT. [SEB. CLXVt
eternal progress. The wicked, on the contrary, will rise wilh full
conviction, that in their life-lime they have received all their good
things^ Tirae ; the world ; the gratifications of pride, avarice,
and sensuaUty ; the combinations of evil men; the courage and
strength, which they have derived from their numbers ; their con
tempt, hatred,, and persecution, of good men ; and all the bright
prbspects, which they have cherished of success in sin ; have re
tired behind them, to return no more. The day of enjoyment,
and of hope, is past for ever. The day of retribution is come.
The Lord of all things, whom they have so often, and so obstinately,
disbelieved, despised, and crucified afresh, is now apprdaching to
take vengeance on all tkem, wko in this world knew not God, and
obeyed not the Gospel of his Son, With supreme dismay, and an
guish, tkey will call to the rocks, and mountains, io fall on them, and
hide tkem from the wrath ofthe Lamb,
This Divine Person will now be seen descending from Heaven,
in the glory of his Father, in Ais own peculiar glory, and with all
Ms holy Angels, The Shechinah, in which he so often manifested
himself to his ancient Church, and in which he ascended after his
resurrectidn, will now surround him with an interchange of the
deepest darkness, and light inaccessible. His eyes, as aflame of
fire, his countenance, as the sun skinetk in kis strength, and kis Voice,
as the sound of many waters, will fill all virtuous beings wilh wonder,
awe, and delight, and ali sinful ones with amazement and horror.
Around Hiin, wilh supreme veneration and transport, the innu
merable company of Angels will send a shout of triumph to the dis
tant regions of the Universe ; and the happy m'lllions of the Right
eous re-echo from this world the joyful acclamation.
To meet Him, his faithful followers will be caught up by Divine
power, and their own instinctive energy; and rise as an immense
cloud through the air, to be placed in open, distinguished honour, at
kis right hand, Thiey were not ashamed of him in this world ;
and he will thus gloriously prove, that he is not ashamed of them
in the day of trial. Here they publicly, and steadfastiy, confessed
him before men, as their Saviour. There He will confess ihem be
fore the Universe, as his chosen, faithful, and beloved followers.
When the throne of Judgraent is set, and the books opened ; the
wicked will be summoned to his left hand; as a public proof of his
indignation against their guilty character. To their view, as well
as to that of the Righteous, will rise up in clear remembrance, with
unerring discernment, and in the most rapid succession, aU the
events of thefr earthly being. The sins of both, the proffers of
mercy made in the Gospel, the unbeUef and impenitence of the
wicked, and the faith and repentance of the Righteous, will now
be set in order before their eyes. With a clear and comprehensive
glance of thought. Sinners will behold the vast picture of Ufe drawn
only in black, with no bright and luminous strokes to reheve the
distressed eye. The Righteous, on the contrary, will see their sins

SEB. CLXVI.] THE FINAL JUDGMENT. 447
washed away in the blood of Christ ; their souls sanctified by the
Spirit of grace ; and their services accepted as well done, because
they were rendered with a spirit of sincere obedience, and with
faith in the Redeemer.
To the Righteous He will then say. Come, ye blessed of my Fa
tker, inkerit tke Kingdom prepared for you from the foundation of
the world; For I was an hungered, and ye gave me meat ; I zuas
thirsty, and ye gave me drink; I was a stranger, and ye took me in;
naked, and ye clothed me ; I was sick, -and ye visited me ; Iwas in
prison, and ye came unto me. To the wicked. He will say. Depart
from me, ye cursed, into everlasting fire,prepared for the devil and
kis angels. For I was an kungered, and ye gave me no meat ; I
was ikirsty, and ye gave me no drirdc ; I was a stranger, and ye took
me noi in; naked, and ye clothed me not ; sick, and in prison, and
ye visited me not.
When the trial is ended, and the final allotments of Angels and
men are determined, flaming fire from the presence of the Judge
will kindle this great world with an universal conflagration. All
the works of man : his palaces, tpwers, and teraples ; his villages,
towns, and cities ; his wonderful displays of art; his haughty piles
of grandeur ; and his yast labours of defence, and dominion ; will
be lighted up in a single blaze, and vanish from the creation.
Nor will the desolation be liraited to the works of men. The
earth, on which they stand; the hills and mountains, the valleys and
plains ; the lakes, the rivers, and the ocean ; will all in a moment
become one blazing ruin. Tke very elements, of which they are
composed, will nielt with fervent heat ; and the world itself, so
long the seat of sin and sorrow, be finally destroyed.
The visible heavens, in the mean time, will catch the flame.
Above, beneath, around, a vast concave of fire will encircle this
dissolving globe ; and with a great noise, an awful sound filling the
universe, both the inferior heavens, and the earth, will flee away
from tke face of kim ikat sitteik on tke tkrone ; and no place be
found for tkem any more.
From this scene of destruction, the Judge, together with all his
happy followers ; the Angels, who have faithfully ministered to
him; and the saints, who have loved, and believed in him ; will as
cend to the Heaven of Heavens ; where he will pfesent them before
his Father, as his own friends and children, the crown and reward
of all his labours in the work of Redemption. By Him they will
be approved, accepted, and blessed, fpr ever,
The wicked, at the same time, will descend to the regions of wo ;
and begin, and pursue, the melancholy journey of their future be
ing in an unceasing course of sin, and sorrow, for ever.
REMARKS.
1. Hozu rational and harmonious a system of the Divine conduct,
is presented io us in the Scriptures !

448 THE FINAL JUDGMENT. [SEB. CLXVL
This_ wonderful Volume exhibits to us the Former, and Ruler of
the Universe, as self-existent, eternal, independent, omnipresent,
and immutable ; and as possessed of all power, knowledge, and
goodness. This great and wonderful Being, they inform us, in the
beginning created wilh a command the earth and the heavens; and
peopled them wilh angels, and men. Of the Angels, they declare,
some fell from their allegiance to the Ruler of all things ; and
were turned out of Heaven into the region of wo : while others,
who persevered in tbeir duty, are continued jn the glorious posses
sion of that happy world for ever. Man, created perfectly holy,
they also teach us, apostatized from this character, and frora obe
dience to his Creator. The proofs of this melancholy levent are
complete ; and exist equally within us, and without.
To deliver him from this evil condition, God, we are further told,
provided wise and ample means of restoration; means, most hap
pily suited to the character of man, as a moral agent, and of his
Maker, as the moral Governor of the universe. He sent his Son,
to atone for human guilt ; and his Spirit, by a mysterious agency,
to renew the human soul. At the same tirae, and by the inspira
tion of the same Spirit, He gavP his Word, lo enlighten the mind
by his instructions, to control it by his precepts, to allure it by his
promises, and to alarm it by his threatenings. The conditions of
its restoration are there declared to be Repentance towards God, and
faitk towards our Lord Jesus Christ. No conditions could be more
suited to his perfection ; or to the character, or the wants, ofman.
They are obvious ; they are reasonable ; they are necessary; they
are efficacious. Without them, man could neither be virtuous,
useful, nor happy. Towards the attainment of thera, he has also
provided, in his word and ordinances, advantages, ofthe most de
sirable nature.
When the end of this scheme of Providence shall arrive; and
all the generations of Adam shall be completed ; He has appointed
a day, on which he will in righteousness judge both Angels and
men by his beloved Son, whom he has ordained to this mighty of
fice. All their conduct will then be examined ; and their endless
allotments apportioned to them, severally, according to their works.
How obvious, and perfect, a consistency is displayed throughout
every part.of this scheme ! The end proposed is exactly suited lo
the character, given of the Proposer ; and is no other than the es
tablishment of an immense Kingdom, ofthe increase of whose pros
perity, and peace, there shall be no termination. The means adopted
for this accomplishment, are entirely fitted for this purpose ; and
are accordant parts of a perfect whole.
Nor is this exhibition less remarkable for its splendour, thaii for
its harmony. An imraeasurable grandeur, a Divine raagnificence,
invest it every where ; and write upon all its parts, the narae of
the city, seen in vision by Ezekiel, " Jehovah is here." In com
parison with il, the highest conceptions of philosophy and poetry

SEB. CLXVL] THE FINAL JUDGMENT. 449
are the babblings of children. Moses and Isaiah, Paul and John,
hold their course among the stars : while Homer and Virgil, Plato
and Cicero, creep on the earth beneath them. The opening of
this wonderful scheme is the creation of the Universe, its Progress
is constituted by the Mediation of the Son of God, and the long
frain of prophecies, with which he was ushered into the world ; the
establishment of the Church, and the host of miracles, by which it
was preserved and blessed ; its extension over the known world
by the Apostles ; its sufferings from Antichristian persecution ; and
its suprerae glory and prosperity throughout the Millennium ; to
gether with all the changes and revolutions of time, which have
been connected with these illustrious events. Its End is the resur
rection of the dead, the Judgment of Angels and men, the confla
gration of die earth and the heavens, and the endless retribution of
the righteous and the wicked. For such an exhibition, no mind,
uninspired, could suffice.
2. What an illustrious proof is kere furnished of tke Deity of
Ckrist .' ,
This glorious Person informs us, that ike Fatker judgeth no man,
but katk committed all judgment unto tke Son, On this awful day,
the wonderful commission will be executed. On this day, the Son
%vill be seated upon the throne of the Universe, and bojld the scep
tre of infinite dominion. On this day, he will show, that all au
tkority in keaven, and in earth, is in his possession; that Ae searcAes
tke kearts, and tries tke reins, of all intelligent beings ; and that
their endless destiny is suspended on his pleasure. No other spe
cimen of the Divine agency, no other exhibition of the Divine char
acter, will in glory and greatness be equal to this : none, I mean,
of which the tidings have reached the present world. Omniscience
will never be so displayed. There will never be so awful, or af
fecting, a display of Omnipotence. Wisdom, Justice, Goodness,
and Truth, will never be so divinely illustrated, as in the allot
ments of the Righteous and the wicked. In a word, the Divine
character will be glorified, here, in a manner, unrivalled at any
preceding period ; and Christ, in his own person ^nd office, will
appear as God, with such splendour and majesty, as were never
seen before, and will never be seen again.
3. Wkat different views will, at tkis period, he formed of moral
tkings, from tkose wkick are usually entertained by rnen in tke pres
ent world!
How differendy will mankind think concerning their own fa
vourite pursuits in this life. What views will the miser, just risen
from the grave, and fixing his eye with astonishment, and terror,
on the Judge, awfiilly descending through the heavens, form con
cerning the devotion of his life, and labours, to the accumulation
of gold! What is the value of that gold now ? How wonderful
will it seem, that he could lose his probation, and his soul, in the
pursuit of money ! With what eriiotions will the ambitious man
Vol. IV. 57

450 THE FINAL JUDGMENT. [SER. CLXVI.
look back on the power and place, for which he bartered his sal
vation ; and on the fraud, slander, and falsehood, with which he
depressed his riyals, and elevated himself to distinction ! How
will the, votary of sense roll back his eyes to the scenes of sloth,
luxury, arid lewdness, to the tables of festivity, drunkenness, and
gluttony, at which he. corrupted his soul, and copverted it into a
house of pollution, incapable of becoming a habitation of the Holy
Spirit ! In what manner will the devotee of amusement survey
the dariCe, the song, the parly of pleasure, the festival, and the
theatre, which allured the mind away from God, and turned the
feet out of the path to Heaven ! With what a change of opinion
will the sophist regard the books, and the conversation, in which
he laboured to seduce his fellowrmen frpm piety ; to withdraw
their thoughts from religion ; to awaken suspicions of the Gospel,
and distrust of the Redeemer ; to lull them asleep in security and
impenitence ; and lo beget in them a final oblivion of tbe soul and
its welfare, of the Judgment and eternity ! How will he now re
gard his ingenuity, his false arguments, his successful struggles
against truth, and his triumphs over its friends! How will the
soul of the irapenitent sinner feel on this occasion, while recalUng
to its remembrance all its former attempts to support itself in un
beUef and hardness of heart ! Whither will be fled its mockery at
sin ; its bold profanations of that glorious and fearful name, the
Lord its God ; the contempt, which it has cast upon its Redeemer;
its ridicule of things sacred ; and its hatred of religion, and the
religious ! What apprehensions will it now entertain concerning
its former jests, which it gayly uttered upon the Scriptures, the
Sabbath, and the Sanctuary ; upon the worship of God, the threat
enings of his law, the warnings of his providence,, and the invita
tions of his grace! With what emotions will it call to mind its
contempt of heaven, and its disregard of hell!
4. What a migkty Ckange will this event produce in tke Uni

verse

I

Our Saviour has taught us, (Aa* many wko are last will be first,
and tliat many who arefirstwill be last. On this solemn Day, the
declaration will begin to be wonderfully accomplished. On this
day, those, who were wise men after the fiesk, whose talents, as
tonished mankind, and whose researches entailed on them the ad
miration and applause of a world, will descend from their envied
elevation to contempt and infamy ; and see, raised incalculably
above them, the lowly, ignorant, and despised Christian, w;ho be
heved, and obeyed, that preacliing of tke Cross ; which in this
world they esteemed the mpst despicable folly. The monarch,
who in the present hfe, was served, flattered, and idolized, by his
courtiers, and regarded by the millions^ whom he governed, only
with awe and terror, will here find his power and splendour, the
pride of distinction, and the incense pf homage, vanished for ever;
and himself depressed lower, than was in this world the meanest

SEB. CLXVL] THE FINAL JUDGMENT 45 1
wretch, who shrunk from his nod, or lived upon his smile : while
that very wretch, perhaps, has now cast off all his former attire
of debasement and suffering, and risen to distinction and glory in
expressible. Here the heroi, the foster-child of fame, the con
queror of realms, the murderer of nations, and the plunderer of a
world, will see himself poor beyond the poorest, low beneath the
lowest, and despised more than the most despicable ; po-yverless,
sunk, and miserable, in a degree outrunning conception. His mis
ery will be mightily enhanced, also, by the sight of multitudes,
whom in this world he trampled in the mire, tortured, butchered,
and gave to be food for the fowls of heaven, looking down upon
him from a height, to which he never raised his imagination, and
conjmencing the possession of dignity and enjoyment, to which no
limit is prescribed. Generally, tliere zoill be zoeeping and gnashing
of teeth, such as this world nevPr saw, when the. rich, the splendid,
the polished, and the noble, behold the clown, the beggar, and the
slave, sitting down in the Kingdom of God with Abrakam, Isaac, and
Jacob, and tkemselves thrust out.
At the same time it is to be remembered, that these will not be
the only disappointments undergone at this awful period. The
rich, the learned, and the great, will not be condemned, because
they possessed wealth, knowledge, or power ; but for the measures,
by which they acquired these possessions, or the unworthy use,
which they made of them. Nor will the poor and lowly be ac
cepted on account of their poverty, thefr ignorance, or their rusti
city ; but for the disposition which they experienced, and the man
ner in which they conducted themselves, in these humble circum
stances. Wherever this has not been their ^disposition, and their
conduct, they too will be rejected. Virtue and sin exist in the
heart ; and are never necessarily connected with our external con
dition. Let the rich consider how dreadful a contrast it will be to
have been opulent in this world, and to be in want of all things be
yond the grave. Let the poor remember, how deplorable must be
the condition of being poor, despised, and wretched, here ; merely
as a prelude to endless poverty, contempt, and misery, in the world
to come.
Nor will the changes be less affecting,, which will exist amOng
those, who in the present Ufe were found on the same level. Were
we to select a single neighbourhood, and go with our inquiries from
house to house ; what mighty alterations in their relative condition,
what affecting terminations of their former friendly intercourse
would be presented to the eye even of the most expansive charity !
In what an affecting manner would "he wealth and poverty, tpe
reputation and disgrace, the enjoyment and the suffering, be ex
changed ! To what a height would those who are in the most
lowly circumstances, begin, in many instances, to rise on this awful
Day ! To what a depth, those who are the most prosperous, be
gin to fall!

455'- THE FINAL JUDGMENT. [SEB. CLXVL
Still more affecting, more full of disappointment and anguish,
will be the distinctions made in families. There will be instances
in which the Parents will ascend to glory inexpressible, accompa
nied sometimes by none, sonietimes by one, sometimes by two,
sometimes by three, and it is to be hoped, and believed, sometimes
by all their happy offspring. At other times, the Parents them
selves will be left behind; and with failing eyes, and broken hearts,
will follow their children rising to the heavens, and bidding them
an everlasting farewell. Such will be, such in some respects has
already been, the-separalion between Jeroboam and his son Ahijak,
Brethren and Sisters also, mutually and unspeakably beloved
here, and sUch of thera as were devoted to sin, warned, reproved,
and borne to Heaven on the wings of prayer by those who conse
crated themselves to God, will be parted asunder, to meet no
more. No longer brothers and sisters, hut strangers and aliens,
some of them will be vessels of raercy^, usefulness, and honour, in
the house of their Father ; and others vessels of wrath in the man
sions of wo.
Most distressing of all ; husbands and wives, here united in the
nearest of all earthly relations, and in the tenderest of all human
attachments, will there, not unfrequently, be seated, one on the
right hand, and the other on the left. One will ascend with the
Judge to the world of glory ; the other, lost in the host of evil
beings, go down to the regions of despair. One will advance
in wisdom, worth, and joy, throughout endless ages ; the other
make a dreadful and melancholy progress in guilt, and sorrow,
for ever. '
- 5. How will sinners be amazed when they awake out of the grave,
and see all these things come to pass !
They will then behold Christ rPally come to Judgment ; the day
of retribution actually arrived, and the declarations of the Scrip
tures literally fulfilled. They^will see the graves rent asunder, and
themselves raised frora the dead. They will hear the voice of the
Archangel, and tke trump of God, The rocks around thera will be
rent ; the raountains fall ; and the earth heave wilh its final agonies.
Over their heads; the heavens willbe filled with the host of angels,
and the glory of the Messiah. At their side, the Righteous, and
among them their own beloved friends, their parents, husbands,
wives, children, brothers, and sisters, will be arrayed in immortal
beauty, and caught up, to meet the Lord in the air. With what bit
terness of soul, will they call to tke kills to fall on tkem, and to tke
moimtains to cover tkem from the presence of the Lord, andfirom the
glory of his majesty .' »«
6. How delightful and glorious zoill be the assembly of the Right
eous on this Day!
I The endless multitude of the first-born will, on this day, in a
moment, in tke twinkling of an eye, at tke last trump, burst the grave,
aad stand upon their feel : their bodies fasMoned like unto Christ's

SEB. CLXVL] THE FINAL JUDGMENT. 453
glorious hody, and their souls informed with immortal life : their
fyces will shine as Ike sun, and. tkeir raiment be white and glistering.
There are countenances in this world, which, when united with
fine forms, and composed of superior features, when animated
with intelligence, and moulded by peculiar virlue into the clear
and strong expression of worth and loveliness, fascinate the eye,
and engross the heart. What, then, must be the appearance of
that aspect which is wrought into harmony, beauty, and dignity,
by the most exquisite workmanship of God, inspired with the in
telligence of Heaven, and lighted with the beams of angelic excel
lence ; around which virtue plays with immortal radiance ; while
joy illumines the eye with living splendour, and glory surrounds the
head with its crown of stars ? In this manner will be arrayed, in
this manner adorned, a multitude, which no man can number, of all
nations, and kindreds, and tongues. How delightful, how astonish
ing, must it be, to behold this vast assembly rising from the tomb,
throughout every part of the habitable world; and ascending, as
by one instinctive impulse, to meet their Divine Redeemer, and to
be welcomed to the seat of approbation and honour at. his right
hand! Trace them one "Step further. How magnificent, how
subUme, how enrapturing must be the prospect of these glorified
beings, Surroundirig, after the Judgment is terminated, the Lord of
all things : and rising in his train, as a cloud of splendour, to the
mansions of eternal joy! Tfiis will be, that rnanifesiation of the
sons of God, so earnestly expected, as St. Paul informs us, by the
whole creation ; the jubilee of the virtuous universe ; the dawn of
everlasting day.
7. Withall these solemn considerations in full view, leime exhort
ikis audience to consider what manner of persons they ought to be, in
all koly conversation and godliness.
This is the practical use, made of the same subject by the Apos
tle Peter; and certainly the best which can be made. Every
Christian is most deeply interested in the exhortation. The most
powerful of all motives here summon you, my Brethren, to the
great work of spiritual improvement. Lukewarm indeed must
you be, sunk in sloth, and buried in sleep, if you do not feel your
selves roused by these awful things, to dihgence and vigour in the
Christian life. Let me press upon you the indispensable duties of
watching, striving, and praying, alway. Let me solemnly urge
you with all diligence to make your caUing and election sure ; to
resist temptation, and to overcorae iniquity ; to fight the good
fight, and to keep the faitk ; that you may finish your course with
joy. Look steadily for ike blessed kope, and glorious appearing
oftke great God, even.our Saviour Jesus Christ ; that when he, wko
is the believer's life, shall appear, you may all appear with him in
Glory. But there are multitudes in this house, whose lives furnish no
testimony, that they are children of God, Jlow much more deep-

454 THE FINAL JUDGMENT. [SEB. CLXVL
ly still are these persons interested in this exhortation ! When
the blessed Redeemer of mankind came preaching tke kingdom of
God, he commanded all men every where to repent, and believe ike
Gospel. A thousand times has he repeated this command to you.
Without faith in him, without repentance, without hoUness, you
cannot abide in this awful Day. Remember, then, while life lasts,
that this is all for which you live. How invaluable is this golden
season ; this accepted time ; in which, if you hasten to the employ
ment, you may zoork ofit your salvation. Far downward have you
advanced in the broad and crooked way, whick leads to destruction ;
but the night of death has not overtaken you. Look upward ; and
you will see the Sun of Righteousness still shines to illumine your
path back to life. Seize the inestimable moment; and flee for your
lives, as Lot escaped from *Ae cities of ike plain.
To these all-important duties, Christ knew that your hearts would
he, as you know they are, utterly opposed. That you might over
come this opposition, he has given you all the means of grace, to
become, under the blessing of his good Spirit, the means of your
salvation. Feel, then, their immense importance ; and seize, and
employ, them with all possible earnestness and anxiety. Let no
Sabbath pass, until it shall have blessed you. When the sanctu
ary opens its doors ; let your souls long, yea, even faint, for tke
courts oftke Lord. Let no sermon escape without enlightening
your minds, and araending your hearts. Every raorning, and
every evening, bow your knees in secret, before the Father of all
mercies ; and send up your cries to Heaven for the salvation of
your souls. Prize the word of Ufe more than the most fine gold;
and relish it more than honey, and the honeycomb. Seek for wisdom
as for silver, andfor understanding as for hidden treasure.
To rouse yourselves, every day, to every effort for the attain
ment of eternal life, keep in perpetual view these amazing events.
Of all the astonishing scenes, which have been recited, you will
be witnesses. Yom will hear the call of the Archangel, and rise
from the grave. Fom will see the Judge descend ; the Judgment
set ; and the books opened. Fom will hear the sentence pro
nounced on the Righteous, and on the wicked. Fom will ascend
with your glorious Redeemer to the Heaven of Heavens ; or be
sent down, wilh evil men, and evil angels,) to the world of per
dition. Does not your keart tremble at tMs ? Is it not moved out of its
place ? When tke mountains quake at the approach of their Cre
ator, and iAe Mils melt ; and the earik is burnt at his presence ; the
world, and all ihat is therein ; who can stand before his indignation ;
who abide in the fierceness of Ms anger ? What emotions will then
be felt by every impenitent sinner ! With what agonies will he sigh
for the return of the accepted time ! With what delirious ecstasy
would his heart heave, to hear apother day of grace, another op
portunity of repentance, proclaimed by his Judge ! But no day

SER. CLXVL] THE FINAL JUDGMENT, 465
of grace will ever return to him. No voice of mercy will again
announce the bfrth of a Saviour. The door's of Heaven will be
opened no raore. The smiles of a forgiving God will never dawn
on the regions of sin and sorrow. Season will hasten, after sea
son, and age roll on, after age, the melancholy round of darkness
and despair, and not a beam of hope glimmer through the cheer
less void, to revive the wearied and dying eye. OA, that ye were
wise; tkat ye understood tkese things ; thai ye would Consider your
latter end!

SERMON CLXVII.

THE REMOTER CONSEQUENCES OF DEATH.  THE PUNISHMENT OF
THE WICKED.  ITS DURATION.

Matthew xxv. 46. — £nd these shall go away into everlasting punishment.
In the last discourse, I gave an account of the final Judgment,
and of <Ae sentences pronounced upon the Righteous and tke Wicked.
The next subjects of consideration, are their future allotments. I
shall first consider that if tke Wicked, This subject naturally di
vides itself into two parts ; its Nature, qnd its Duration, The
latter of these will be the subject of discourse at the present time.
In the text il is asserted, that impenitent sinners skall go away
into everlasting puniskment. Christians have very generally re
garded this declaration of Christ as intending in the strict sense a
punishment without end. But there have been multitudes of per
sons, styling themselves Christians, particularly in modern times,
who have decided otherwise ; and insisted, either that there will
be no punishment beyond the grave, or that it will be temporary.
In support of this opinion, and in opposition to that, which has
been generally received, they have advanced, various arguments,
and objections, which they professedly corisider as having great
weight, and to which, apparently, they yield their own assent. A
teacher of systematical Theology seeras obhged, therefore, to ex
araine this subject ; fo meet such objections and arguments ; and
either to refute thera, or to acknowledge that he is unable to answer
them. As the abettors of this scheme blencl their objections and their
:;, -direct arguments together : and as they are too nuraerous to be
examined in every instance separately, in a single sermon ; I shall.'
not feel myself obliged to discriminate very solicitously in this re
spect ; but shall take the liberty to follow, in some measure, the
path which my opposers have trodden.
Before 1 begin the investigation of this subject, I shall make a
few observations, for the purpose of removing, or, if that cannot
be done, of lesseriing, a prejudice, (the strongest, perhaps, cherish
ed by the human mind) against the doctrine in question. The
subject is immeasurablyawful, and beyond all others' affecting.
Few persons can behold it in near vision with a steady eye. The
very preacher, who teaches the docfrine to others, cannotbut know,
unless certainly assured of his own salvation, (a case undoubtedly

SEB. CLXVIL] THE PUNISHMENT OF THE WICKED. 437
very rare) that he may, at that very time, be alleging arguments,
which are to affect himself, and to evince his own final destruction,
as well as that of others. If his heart is not made of stone ; he
cannot contemplate the subject, as it respects Ais fellow-men, with
out overwhelming amazement. The destiny of one immortal mind
is an object, whose importance no finite thought can conceive, no
numbers estimate. How vast must be this object, when the num
ber of such minds becomes so great, as to reach the lowest limit,
to which the most enlarged charity will be compelled to extend it!
How entirely overwhelmed must he be who contemplates it, when
he remembers, and beholds a melancholy experience verify, the
declaration of our Saviour, that. Wide is tke gate, and broad is the
way, that leadeth to destruction, and many tkere he wko go in tkereat!
At the same time, the subject is unquestionably joerp/aiEin^, as
well as distressing. There are, I know, persons, who speak con
cerning it with an air of cool self-complacency, as being, in their
view, easy of investigation, and free from embarrassment. I am
inclined, perhaps uncharitably, to give them little credit for can
dour, clearness of intellect, or soundness of character ; and greatly
doubt whether the doctrine has been investigated by them, either
to such an extent, or with such a spirit, as might furnish them with
just views of its nature. There are others, who discourse ofit, in
the desk, in the phraseology, the style, and the utterance, belong
ing to vehement eloquence; such as we often find attached to a
strain of powerful invective, or vigorous controversy. Something
may here be allowed for the strong impulses of ardent minds ;
something to the influence, unhappy as it may be deemed, of con
troversial feelings ; and something to mistaken apprehensions ot
duty. In this manner we may in some measure excuse, but can
not justify, this unfortunate conduct. Were such persons to re
member, that they may, at this very time, be pronouncing the final
doom of their own parents, brothers, sisters, wives, children, and
even of themselves ; I cannot but believe, that their mode of ad
dress would be essentially changed ; would lose all its violence,
and exaggeration ; and would become deeply humble, solemn, and
affectionate. Every Preacher ought to remember, that the latter
of these modes of addressing a Congregation, on this subject, is
incomparably better fitted to produce the best effects on those, who
hear him : while the former will usually terminate in awakening
mere horror concerning the subjpct, and mere disgust at the
Preacher. But painful and perplexing, as this subject is, it is often exhi
bited in the word of God. Whatever doctrines He has declared
concerning it are true ; and unfold with absolute certainty a part
of the future destiny of man. They cannot, therefore, fail of be
ing supremely interesting to ms. To know, and to feel, their pro
per import, may be the verymeans of turning our feet into thepath
of life. To disbelieve them, or to be ignorant of them, can, on
Vot,. TV. .58

458 PUNISHMENT OF THE WICKED. [SER. CLXVII,
the other hand, be of no possible use to us : and may easily prove
fatally injurious. Were there no escape from this dreadful allot
ment published to us during our probation ; we might, indeed, as
well remain in ignorance of the evils, to which we were advancing.
But, as a knowledge of our danger may prove the most effectual,
means of our escape, the importance of gaining this knowledge
cannot be measured.
The punishment of the wicked is, as you well know, often as
serted in the Scriptures to be everlasting, to endure for ever, and
for ever and ever. The objectorsj whom I have mentioned, insist,
that all words, and phrases, of this nature, denote a limited dura
tion -, and are never used to signify an absolute eternity. The
meaning of all language is to be learned, only from those who use
il. If the manner, in which they understand it, is clearly dis
coverable from their writings ; we may by critical attention be
come possessed of its meaning : if not ; we are left without a rem
edy. Let us, therefore, in the present case, have recourse to the
writers of the New Testament ; the only persons, from whom we
can expect to derive explicit views concerning the subject in
hand ; that we may, if possible, determine this point in a satisfac
tory manner. It is to be observed, then,
1. Tkat tke words and pkrases, whick have heen either mentioned,
or alluded to, appear to he used in the Scriptures, to denote ike longest
period, of wkich tke siibject mtntioned in each case, is capable.
In one instance the word, for ever, seems to signify merely a
long period. One generation passeth away, and another cometh,
hut tke earik abidetkfor ever. If the destruction of this world,
mentioned in the Scriptures, denotes tbe annihilation of its atoms,
as well as the ruin of its form and structure ; then the earth can
be said to abide for ever, with a limited meaning only ; to wit, that
it will endure for a long tirae, compared with a period of a huraan
generation. But, if the eleraents are to survive this destruction,
and become the materials of tke neio earik, wkerein rigkieousriess
skall dwell, then the term is used in a Uteral sense, and denotes an
endless duration.
In such other cases, as I have observed, this word is employed
to denote tke longest period, -. of wkick tke subject, united witk it, is
capable. Thus a servant for ever, is a servant during the longest
period, in which he can be a servant ; that is, during his life. An
ordinance for ever, is an ordinarice, continuing through the longest
time, in which it can be an ordinance ; that is, throughout the
whole continuance of the Dispensation, of which it is a part ; viz.
tke Mosaic Dispensation.
In the same manner, tke everlasting kills, and tke everlasting
mountains, denote hills and raountains, enduring throughout the
longest possible period, which is predicable of them ; to wit, while
the earth endures.

SEB. GLXVn.] ITS DUBATION. 459
It will be observed, that I have here mentioned the English
words, and phrases, and not the corresponding ones of the original
languages. The reason of this is, that, so far as I know, the
original words are acknowledged on all hands to be correctly
translated. But, if these words, when applied to the continuance of things
in the future world, are used in this manner, they unquestionably
denote an absolute eternity. For, with respect to these things,
such a duration will then evidently be possible.
2. The phrase, sis tus aiuvas rw aiwvuv, commonly rendered for ever
and ever, is used, if I mistake not, eighteen times in tke New Testa
ment. In fifteen instances it is applied to the continuance of the
glory, perfections, government, and praise, of God. In one, Rev.
xxii. S, it is said of the Righteous in the future world, that Tkey
skall reign for ever and ever. In one of the remaining two, it is
said ofthe impenitent, that is, of those among them who worship
the beast and his image, that the smoke of their torment ascendeth
Up for ever and ever. In the remaining instance, it is said of the
Devil, who deceived the nations, ofthe Beast, and of the false
Prophet, that, In the lake of fire and brimstone, tkey shall be tor
mented, day and nigkt, for ever and ever.
Now let me ask whether a man, even of moderate understand
ing, could be supposed to write with scrupulous integrity a sys
tem of Theology, and employ this phrase sixteen times to denote
an absolute eternity, and twice to denote that, which was infinitely
different : while these were the only instances, in which the phrase
was applied to a given subject, and that of immeasurable impor
tance to those for whom be wrote. But, if such a man cannot
be supposed thus to use language, nor vindicate it when used in
this manner, can such conduct be attributed safely to the Spirit
of God?
3. In tke text, tke Greek word, ouuviog, is applied to tke future hap
piness oftke Righteous, and to the future misery of tke wicked.
On diis appUcation, I have two Remarks to make.
The ffrst is, tkat it is applied to botk tkese subjects in exactly tke
same manner ; witkout any mark, or kint, of a distinction in tke use
of tke word. Plainly, therefore, we are not warranted to suppose
any such distinction, unless we are taught it elsewhere in the Scrip
tures. It is to be remarked further, that the same word is generally,
and, so fer as I have observed, always, appUed in the same man
ner, without any appearance of an intentional distinction.
My second remark is this, that tke word is employed in the text
to denote a duration, wkick commences, after wkat we commonly in
tend by time, is ended. If, then, a limitation is not found else
where ; we shall be unwarranted, since it is used here in the ab
solute manner, to believe, that the duration, which it expresses,
will have any limits. The longest duration, which will then be

460 PUNISHMENT OF THE WICKED. [SEB. CLXVlt
possible ; the longest which may be predicated of the enjoyments
of the righteous and the sufferings of the wicked ; will certainly
be eternal.
4. The terms, in whick tke sufferings of ike impenitent are spoken
of in other passages of Scripture, leave, so far as I can discern, no
ht^e of their termination.
The following examples will sufficiently illustrate this observa
tion. In the second Epistle of Si. Peter, it is said of the wicked,
that tkey will utterly perisk in tkeir own corruption. It cannot be
denied, that the destruction, spoken of in this passage, is declared
to be absolute, and must be either annihilation or eternal wo.
But annihilation cannot be that long-continued suffering, to which
the abettors of the doctrine, here opposed, acknowledge the wick
ed to be consigned in the text.
In Mark ix. 43, the immediate means of suffering, to the impeni
tent, are styled by our Saviour, the fire, that never shall be quenched.
In several passages of the Scriptures, particularly in the text,
Dan. xii. 2, Matth. iii. 12, Matth. xiii. 36, &c. the happiness of
the righteous and the sufferings of the wicked, are exhibited to us
in what may be called a parallel manner; and yet no intimation is
given, that the duration of the one will not be equally extended
with that of the other.
In Mark xiv. 21, our Saviour says, Wo to that man, by wkom
the Son of man is betrayed. Good were it for that man, that he
kad never been horn. If Judas should be miserable through any
Umited duration, however long, and should afterwards be happy
through the eternity, which would he beyond it ; this position must,
with mathematical evidence, be seen to be untrue.
In Luke xvi. 25, the Rich man is informed by Abraham, that in
his life-time ke kad received kis good tkings ; as Lazarus had like
wise received kis evil tkings. Lazarus had received all his evil
things. The Rich man must clearly, I think, be considered as
having received all his good things. Especially will this be evi
dent, when we remember, that the declaration is made as a con
clusive reason, why he could not receive a single drop of water ;
the only good thing for which he asked.
In the SOth Psalm, which seems plainly to bean account ofthe
last Judgment, we have, in the 22d verse, subjoined to this ac
count, the follpwing awful monition : Now consider tkis, ye that
forget God; lest I tear you in pieces, and tkere be none to deUver.
In Matth. xviii, 23, &c, we have the parable of tke servant,
wko owed ten thousand talents, and kad notking to pay. This ser
vant his lord ultimately commanded to be thrown into prison, and
there confined until he should pay the debt. How evident is it,
that this man could never pay the debt, and therefore must for
ever remain in prison !
In John iii. 36, our Saviour says, He, tkat believeth not the Son,

SEB. CLXVII.] ITS DURATION. 461
shall not see life, I can conceive of no language, which could
mpre effectually cut off every hope of the impenitent, than this.
in Rev. xxi. 27, it is said, TAere shall in no wise enter into ii,
thatis, into the heavenly city, any tking that defileth, or that
worketh abomination, or that maketh a lie, hut they who are written
in tke Lamb's Book of life. According to the declarations of
Scripture, all impenitent sinners are defilers. They all work that,
which is abominable in the sight of God ; and in this character, as
they have not repented, nor believed in the Redeemer, nor ceas
ed to sin, tbey will all appear before their Judge ; and, therefore,
will in no wise be permitted to enter the Heavenly city.
To these passages raight be added, as every one who reads his
Bible knows, a multitude of others, declaring the same doctrine in
the same unambiguous manner. But if these do not produce con
viction, it will, I am afraid, be vainly expected, not only from any,
which are found in the Scriptures, but from any, which language
can express.
To all this, however, it is further objected, that God cannot
justly punisk tke sins of men, wko are finite beings, with an infinite,
or endless, punishment. To this it is usually replied, that although
men are finite beings, yet as their obligation to obedience is great
in proportion to the greatness and excellency of God, il is of course
infinite. To violate infinite obligation, it is further said, is plainly
an infinite evil ; and therefore a finite being may commii a crime
infinitely heinous, and. deserving infinite punishment. The same
conclusion is also drawn, by much the same course of reasoning,
from the tendency of sin to oppose the designs, and glory of Gpd,
and the supreme good of his Creation.
It is not my design to deny this doctrine ; nor to scrutinize
the arguments, by which it is usually supported. It is, however,
but just to observe; that neither the doctrine, nor the arguments,
have appeared so satisfactory to the minds of others, as they seem
to have done to those, by whom they have been alleged. We know
nothing of infinity, but tke fact ihat certain ihings are infinite. The
nature of infinity we do not comprehend at all ; nor forma concep
tion of what this phraseology means. It hardly needs to be ob
served, that, where we have no conceptions, we can form no com
parisons ; and therefore can make no propositions, the truth of
which can be perceived by our minds. Concerning the fact, that
something is infinite, we may with sufficient care argue, to some
extent, successfully. Concerning the nature of infinity, I discern
no manner, in which such minds as ours, can argue at all. But in
our discussions concerning infinity, we are prone, insensibly, to
blend these two things together ; and often are amused with words
only, when we suppose ourselves to be employed about ideas.
Hence have arisen the perplexity, and the want of satisfaction,
which have attended inquiries concerning this subject. 1 shall,
therefore, not insist on these arguments ; nor on the conclusion, to

462 PUNISHMENT OF THE WICKED. [SEB. CLXVU,;
which they conduct us ; but proceed to other considerations, which
Ue more within our reach.
¦ 1. God may justly punisk sin so long as it exists; andit may
exist for ever.
He, who sins through this life, may evidently sin through another
such period, and another ; and another; without end. That, while
jp continue to sin, God may justly punish us, if he can justly pun
ish us at all, is equally evident. No reason can be given, why
sin may not be punished at any future time with as much justice,
and propriety, as at the present. That it may be justly punished
at the present time, cannot be denied, any more than that it is in
fact punished.
2. TAe Scriptures teack us, that sinners, wko die in impenitence,
will not cease io sin tkroughout eternity.
The supposition, that their sufferings in the future world will be
complete, involves in it as a consequence, that they will continue
to sin. If they were to become penitent, and virtuous ; they
would of course possess many enjoyments ; and those of a very
important nature. Our Saviour, speaking to St. Jokn concerning
those, who in the future world are excluded from Heaven, says,
Rev. xxu. 1 5, Without are dogs, and sorcerers, and whoremongers,
and murderers, and idolaters, and wkosoever lovetk and maketk a
lie. It will not be questioned that this is an account of sinners.
It cannot be questioned, that it is an account of their existing char
acter in the future world.
Do tkerefore, says Solomon, Eccl. ix. 10. what tky hand findeth
to do with tky migkt ; for tkere is no work, device, knowledge, nor
wisdom, in the world of spirits, zohither tkou goest. Wisdom, in the
language of Solomon, denotes virtue, or the religion of the heart.
Work here intends the work of salvation ; the work in which vir
tue is assumed, and increased. There is, then, in that world, no
work of salvation, no assumption of virtue. Of course, those, who
go into that world in the character of sinners, still continue to sin.
They may, therefore, be punished with the same justice, as in the
present world : and the Scriptures declare in the text, and many
other passages, that they are punished.
3. Tliese tkings are all said, and done, after the close ofthe pres
ent Dispensation ; and after tke commencement of tkat Dispensa
tion, whick, in tke Scriptures, is represented as eternal and un-
ckangeable. There is no hint given us, either in the Old or New Testament,
that the Dispensation, which will commence after the Judgment,
will ever change. On the contrary, so far as it is mentioned at all,
it is always spoken of as enduring^ and immutable. In Heb. xii.
26 — 28, St. Paul says, Wkose voice tken shook tke earik: but nozo
he hath promised, saying, yet once more I shake not the earth only,
but also keaven. And tkis word, yet once more, signifietk tke re
moving of those tkings tkat are skaken, as of things tkat are made.

SEB. CLXVn.] ITS DURATION. 463
tkat tkose tkings which cannot be shaken may remain. Wherefore,
we receiving a kingdom zoMck cannot be moved, let us have grace,
iokereby we may serve God acceptably witk reverence and godly fear.
From this passage it is evident, that the things, which are not
shaken, will remain steadfast and iramoveable. But were there
nothing explicitly declared concerning this subject, the very silence
of the Scriptures forbids a rational belief of any such alteration,
since the behef rests on nothing but a mere hypothesis, gratuitous
ly adopted.
It is further objected, that the benevolence of God is irreconcilea
ble witk tke idea of endless puniskment. Were I to determine a
priori, what conduct the benevolence of God would prompt him to
pursue ; I should not hesitate to say, that he would never permit
either natural or moral evil to exist in the Universe. Perfect be
nevolence, I should without a doubt conclude, would produce no
thing but virtue and enjoyment. Very remote, however, from this
scherae is the actual state of the world which we inhabit. Sin has
here reigned from the beginning ; and sorrow, the proper reward
of sin, has been multiplied unceasingly througbout every habitable
part of the earth. It is certain, therefore, that to permit the exist
ence of sin, and to punish it with suffering, and that suffering often
so excruciating, as to terminate our present Ufe, are things consist
ent with the benevolence of God. No reason can be given, why
he, who does these things, here, in a state of trial, may not do the
same things, to a much greater extent, in a state of retribution.
When man undertakes to determine what it is proper, or improper,
for his Maker to do in the government of the world ; he ought to
remember, that. As the heavens are high abo'oe the earth, so are Ms
ways above our ways, and his thoughts above our thoughts.
It is further said, that tke puniskment of the future world is merely
disciplinary. This opinion certainly cannot be founded upon
Scriptural testimony. When the Gospel was -written, the fallen
Angels had been suffering punishraent at least four thousand years.
Yet we find them no less hostile to their Creator, and actuated by
no less maUce against his Intelligent creatures, than at the first.
Men of all succeeding ages, are by Christ and his Apostles warned
against their falsehood and seduction, because in every age they
would be false and seductive. At the Judgment Day, to which
they are reservedunder chains and darkness, they, will be consigned
to the fire which was prepared for them. Of course, their punish
ment will, to that time, have had no good effect upon their charac
ter. The punishment of the future world, therefore, is not exhib
ited in the Scriptures as disciplinary.
' Again it is objected, that endless puniskment is unnecessary. This
cannot be said with propriety, unless we know the whole stale of
the Divine governraent, and all the necessities of those who are
governed. The wants of the universe are such, as to be supplied
by far other means, than we should devise. It is impossible for

464 PUNISHMENT OF THE WICKED. [SER CLXVII.
US to determine how great, how numerous, or how useful, the con
sequences may be, which will flow from the punishment of the
impenitent. God, speaking by the Prophet Isaiah, in a passage
which our Saviour applies to the future state of the wicked, says,
Tkey, that is, righteous beings, shall goforth, and look upon tke car
casses of ihe men who have transgressed against me ; and they shall
be an abhorring unto all fiesh. This abhorrence may, for aught
that appears, have a powerful, perhaps an indispensable, efficacy
to preserve virtuous beings throughout the Universe in a course of
endless obedience.- The measures, necess'ary in a moral govern
ment, reaching through iraraensity and eternity, cannot be contrived
by such beings as we are.
I know of but one objection more, which appears to demand a
particular answer. This is derived from the Gospel. Here, in
various passages and forms, it is said, that Christ died for all.
The meaning of these declarations I formerly explained, and, if
I mistake not, sufficiently, when considering the extent of the
Atonement. I shall, therefore, only observe, at this time, tbat
with the strictest propriety and truth, Christ may be said to have
died for all, if ke kas made a sufficient Atonement for all ; al
though some should choose not to accept the proffer of an inter
est in it, and should therefore never enjoy the blessings which it
provides. To these objections, and arguments, are customarily added
several passages of Scripture, construed by the objectors in such
a manner, as they judge to be favourable to their own scheme.
These have been often shown to be vainly alleged for this pur
pose : nor are they, so far as I perceive, articles, on which the
objectors very seriously rely. I shall, therefore, refer those of my
audience, who wish to see these texts particularly considered, to
formal treatises, written on the subject, and to respectable com
mentaries on the Scriptures, and shall conclude this discourse
with the following
REMARK ;
Tkat the considerations, presented in this discourse, strongly
exkibit the folly of hazarding the soul upon tke doctrines of Univer-
salism. The peculiar evil of the docfrine, which I have opposed in this
discourse, is this : those who embrace it, are prone, almost of
course, to feel, that they are in some good degree safe, while con
tinuing in a state of impenitence and unbeUef. The heart relishes
sin, and disrelishes reformation. Hence it devises various modes of
quieting its fears concerning the anger of God, and securing itself
from future wo. To forsake its iniquities is, according to its own
views, to strip itself of all real good 5 and therefore does not enter
into Its plans, nor become any part of its conduct. Still it cannot
bear the thought of being punished for its sins. In this situation

SEB, CLXVII.] ITS DUBATION, 465
it contrives various schemes, by which it hopes, on the one hand,
to enjoy the pleasures of sin, and, on the other, to escape punish
ment. For this purpose some persons become atheists, and deny
the very Existence of God. Others become deists, and deny his
Word and Character. Others, who acknowledge the Revelation
of the Scriptures, reject the Atonement of Christ; and others the
necessity and reality of Regeneration by the Spirit of God ; merely
that they may neither be obliged to confess, nor to feel, themselves
so sinful as to need these things. Some determine, that they shall
be safe on account of the natiiral amiableness of their dispositions ;
some on account of the abundance of their good works, their up
rightness towards men ; their zealous attendance on the external
duties of religion ; the fervid state of their imagination, and their
feelings, with respect to religious subjects ; or their correct, and
abundant, conversation about religious doctrines. Others, still,
adopt, for the same purpose, tbe scheme of Universalism ; to some
thing, very like which, in substance, all the other schemes, which I
have mentioned, directly tend ; whether perceived by those who
embrace them, or not perceived.. Of those who embrace this
scheme, some admit that the impenitent will be punished for a sea
son. Others deny that they will be punished at all. Some hold,
that Christ has; in the complete sense, expiated the siris of all men :
while others consider the impenitent as expiating their own sins by
sufferings, limited in their duration. In all these different schemes
it is obvious, that not a single contrivance is adopted to make men
virtuous. This, evidently, is no part of their designs. On the
confrary, every one is calculated only to, foster the love of sinning,
and provide safety for the sinner.
Buthow suspicious is this design in its very nature ! Is there,
to the eye of common sense, even a remote probability, that God
will love sin, or prosper sinners ?f Do the Scriptures furnish a
single hint, which in the remotest manner even countenances such
an opinion? Do they not, on the contrary, hold out the most
terrible alarms to every impenitent transgressor ? Would it not
break the heart of every such transgressor in this house, if God
were audibly to declare to him, " TAom shall go away into ever
lasting punishment?" Trust not then your souls, your eternal
safety, to the doctrines of Universalism. Launch not into the
ocean of eternity upon this plank. Flee to Christ ; the Ark, in
which you will be secured from every danger. Waste not your
probation in seeking refuges of lies, in making covenants with
deatk, and agreements with kell. Remember that God hath said,
. Your covenant witk deatk shall be disannulled, and your agreement
with hell shall not stand. Remember,, that Christ himself has told
you, that He, who believeth on the Son, katk everlasting life; and
that ke, wko believetk not tke Son, shall not see life ; hut the wrath
of God abideth on Mm,
Vol. IV, 69

SERMON CLXVIII.
THE REMOTER CONSEQUENCES OF DEATH.  THE PUNISHMENT OP
THE WICKED.  ITS NATURE.

3 Peteb ii. 12, — But these, as natural brute beasts, made to bt taken, and' destroyed ;
shall utterly perish in their own corruption.
J.N the preceding discourse, I considered ihe Duration of future
punishment: I shall now make some observations concerning its
Nature. That this Punishraent will be intense, and dreadful, is declared
in the words, which I have chosen for the theme of this- discourse.
In the same language it is declared to be hopeless. Those, who
utterly perish, and who know that this is their destiny as pronounc
ed by God himself, can entertain no hope of a change in their cir
cumstances for the better. They are judged according to the
deeds done in tke body ; or, in other words, during the time of their
probation. But their probation is ended ; and the foundation, on
which the Judgment rests, corapleted. Nothing refliains for them,
therefore, but a reward measured out to them according to their
. works. This reward,- as the reason of man has in all ages be
lieved, and as the ScripturcB peremptorily decide, will be only
punishment. The punishment of impenitent sinners may be considered.
As it will proceed immediately from God, and.
As ii will spring from tkemselves.
On the punishment of sinners, as immediately infiicted hy tke
hand of God, it is to be observed, that it is described to us in the
Scriptures in general terms, and those chiefly, if not wholly, figu
rative. One reason, why such language is employed, is obvious,
and sufficient. A stale of existence, so different from any thing,
with which we are acquainted in the present world, cannot be
directly described by words, denoting only such things as are
within our reach, and expressing only such ideas, as we have been
able to form. It is, therefore, necessarily exhibited to us in phra
seology, not used according to its simple, or literal meaning, but
employed in the way of simile, and allusion. Even in this man
ner, however, it is so employed, as to convey to us the mpst terri
ble images, which have ever been presented to the human mind ;
and such as in all ages have, more than any others, awakened
alarm and anguish in the heart of man.
It is called Death, x-.. •

SEB. CLXVIII.] PUNISHMENT OF THE WICKED. 4g7
Death, as was observed in a former discourse, is the most dis
tressing of all the evils, suffered in the present world, and is accord
ingly made by every nation the last infliction of penal justice for
crimes, coraraitted against huraan governraent. It is surrounded
with gloOm and teri-or ; it is replete with agony; and probably cre
ates more anxiety in the minds of our race, than all the other ca
lamities, which exist in this suffering world. \
What, then, must it be to die for ever ; to suffer the pangs of
death to-day, only as a prelude to suffering them to-morrow ? What
must it be to die from morning till night, and from night till morn
ing ; to die through days, and years, and centuries ; and thus to
spend eternity in dying ?
It is presented to us as tke sufferance of tke Wraik of God,
The anger even of a human being is often productive of the
most terrible effects, whicb are ever visible in the present world.
The earthquake, the volcano, the famine, and the pestilence, have
wasted the world less, and produced in it far less misery, than con
querors alone. But, if the rage of such limited, feeble, perishing,
beings as we are, can produce sucb dreadful sufferings, what must
be the effects ofthe anger of Him, heforp. 7oh.nrruiU.nn.tions are as
notking ; wko looketh on tke earth, and it trembleth ; who touckeik
tke kills, and tkey smoke ; who possesses all the means of infliction,
and can make every faculty the seat, and every pore the avenue,
of pain and sorrow ! A fire, saith this great and awful Being, is
kindled in mine anger, ana shall bum unto tke lowest kell; and skall
consume tke eartk, witk ker increase ; and skall set on fire tke
foundations of the mountains.
It is called Darkness, and the Mist, and ihe Blackness of dark
ness : and sometiraes the Skadow of Death ; that is, a gloora, re
sembling the deep midnight of the grave.
If the inhabitants of this world were tP continue here for ever,
and the light ofthe sun, moon, and stars, were to be fijially extin
guished; if darkness, such as that which covered Egypt, were to
brood upon the surface Of the whole earth ; how forlorn, soUtary,
and desolate, would be the situation of mankind ! How much
alone, how bewildered, how hopeless, how lost, should we feel !
How would every bosom heave with unavailing sighs, how would
every heart waste wilh fruitless longings, to see once more the de
lightful beams of the life-giving sun !
God is the Sun of the moral Universe. Where He sheds the
light of his countenance, light, and life, and warmth, and comfort,
descend upon the creatures, whom he has made. Wherever he
hides his face, they are overspread with darkness, and tke skadow
of deatk, wkere tkere is no order, and tke ligkt is as darkness. In
the future world, eternal darkness and its consequence, eternal
solitude, will becOme the dreary and melancholy lot of all the
children of perdition : a darkness, lengthening onward from age to
age, and terminated by no succeeding day.

468' PUNISHMENT OF THE WICKED. fSEB. CLXVIU.
It is often styled i^zVe ; a Jt<rnace of fire; a Lake of fire and
brimstone; the fire, prepared for tke devil and kis angels.
The power of this element to distress, and destroy, needs no
illustration: asthe peculiar strength of these images demands no
enhancement. How dreadful must be the situation of those who
are destined to dwell in a furnace for ever ! How terrible must
be the fire, prepared to punish the devil and his angels : the worst
of all beings, the peculiar enemies of God, and the Intelhgent
Universe ! You will remember that I have mentioned all these as
figurative representations. Remember also, that on this account
they are not the less awful : and particularly reraeraber, that in a
more awful language still, God himself is declared to be a consum
ing fire to irapenitent sinners.
The sufferings of the impenitent, as tkey will spring from tkem
selves, are, I apprehend, declared with sufficient certainty in the
phraseology of the text. Tkey skall utterly perisk in their own
corruption. This word, and its immediate connexions, are used
in the English Bible eighty-three times, and, in forty-eight of these,
denotes moral corruption. In all the reraaining instances they de
note, obviously, the. corruptihliL nature of the human body, and of
those earthly objects by which we are surrounded. These two
seem to be the orily senses, in which the words of this description
are used at all. That the term, in the text, is not employed in
this sense, is too evident to require any illustration. The passage,
therefore, may be fairly considered as declaring, tkat tke moral
ckaracter of sinners will in itself, and in its effects, constitute muck
of tkeir misery in tke future world. It ought to be observed, that
the text, literally rendered, is, Tkey skall be utterly corrupted in
tkeir own corruption.
The only objection against this doctrine, with which I am ac
quainted, is, that sin, being tke delight of sinners, cannot witk
propriety he said to be tlieir punishment. This objection, I ac
knowledge, is plausible ; and, when it was first proposed to me,
appeared to have much weight. A little reflection, however, con
vinced me, that its weight lay only in the words, in which it is ex
pressed. It is no uncommon thing in the present world to see
persons delight in that, which in itself, and its immediate effects, is
seen by themselves to be continually injurious, and even fatal, to
their well-being. The Gambler sees, that his favourite employ
ment produces, every day, gloom, discontent, moroseness, pover
ty, and the contempt of those around him. Far from being in
sensible to these evils, he feels them deeply; and is daily render
ed by them more and more unhappy. The same things are sub
stantially true of ihe Tirunkard, and of ihe thief. Tke envious man,
also, is daily corroded by his envy in such a manner, as to make
him eminentiy wretched. Yet he still continues to exercise envy.
A rebellious child, wounded almost unceasingly by a sense of his
filial impiety, as well as made miserable by the general reproba-

SEE. CLXVIII.] PUNISHMENT OF THE WICKED. ^gg
tion, still continues in his rebellion. Christ says, Prov. vin. 36,
All tkey, tkat hate me, love death. This passage directly teaches
us, that that, which in itself, and in its consequences, produces
misery,may still be loved by mankind. The complete proof,how-
ever, of the soundness of the doctrine, and by consequence, of the
unsoundness of the objection, will be found in the consideration
of the subject itself. To this, therefore, I shall immediately pro
ceed ; and observe,
1. That Sinful Desires will, in the future world, be exceedingly
powerful, and wkolly unrestrained.
That such desires will be exceedingly powerful in the future
world, is rationally argued from many considerations. It is plain
ly a part of the very nature of sin to increase its dominion over the
mind, wherever it is the predominant character. Sinners, who do
not reform, always grow worse, and worse, in the present world.
Every indulgence of every sinful passion increases its strength.
After a little time, the indulgence becomes a habit ; and every sin
ful habit increases its vigour, in him, who is not renewed, to the
end of life.
There is not a reason to beheve, that these desires are at all
diminished in the world to come. When Satan was cast out of
Heaven, he manifested his intense hatred to God, and his vehe
ment malice toward mankind, by seducing our first parents, and
destroying a world. St. Peter informs us, that since that time, as
a roaring lion, he goetk about, seeking wkom ke may deavour. St.
Jokn also declares, that the same malignant being deceiveth the
whole world. What a dreadful image of furious and insatiable
malice, is presented to us, when this evil being is exhibited as a
lion roaring with rage and hunger, and going about to devour, not
the carcasses of beasts, but minds rational and immortal ! How
restlessly must that fraud and malice labour, to which the decep
tion of a whole world is attributed !
From these considerations it is plain, that the evil desires of this
fallen spirit, are not diminished by his sufferings. It is reasona
bly believed, that other evil beings will, in this respect, sustain the
same character ; and that their desires also, instead of undergoing
any diminution, will only increase in strength.
When I say, that sinful desires are unrestrained in the future
world, I mean not to be understood in the absolute sense. God
will undoubtedly restrain evil beings within such bounds, as He
thinks proper. They themselves, also, will undoubtedly become
restraints to each other in the exercise of their opposing powers
and passions. But I mean, that a great part of those restraints,
which exist in the present world, will be taken away. The im
penitent inhabitants of the future world will be under no restraint
from hope : for in that world hope will never exist. They will be
under no resfraint frora the desire of esteem : for they will have
no companions, whose esteem they can desire. They will be un-

470 PUNISHMENT OF THE WICKED. [SEB. CLXVIIL
der no restraint from the Spirit of God. This divinely glorious
Person, beneath whose influence, moral life, beauty, and loveliness,
spontaneously spring up throughout the universe, will shed no in
fluence on the world of perdition,
2. Sinful desires will in the future world be ungratified.
Pairticularly they will be ungratified, as they respect God. All
the wishes of the impenitent, which respect God, are airaed against
his glory, the accomplishment of his pleasure, and the prosperity
of his Kingdora. But they will be wholly ineffectual. His char
acter will be seen, and known, and felt, even by theraselves, to be
free from all imputations ; and they will discern wilh irresistible
evidence, that his pleasure will be certainly, and universally,, ac
complished. The wishes of the impenitent, whick respect virtuous beings, will
be equally ungratified. Against them, also, their hatred will be
directed with intense vehemence : against f Aem their envy will
rankle without cessation, or limits. Still the objects of thefr ha
tred will be seen fixed in the possession of virtue, glory and hap
piness, which will know neither interruption nor end. That such
will be the feelings of the sinner beyond the grave, we are assured,
because such is the very nature of sin ; because men in this world,
who give themselves up to sin, exhibit just such feelings ; and be
cause the inhabitants of that world are enhVeify given up to sin.
How dreadful must be the ranklings of eternal malice ! What a
mass of wo' must exist in the pinings of immortal envy !
Nor will the desires of the impenitent be any more gratified, as
tkey respect eack otker. They may indeed, they undoubtedly will,
produce much misery for each other. Their success in this ma-.
lignanl employment will not, however, terminate in their relief, or
their comfort; but merely in disappointment, bitterness, and wo.
Malice and revenge, in the present world, are often efficacious in
producing suffering in the objects of them ; but, instead of yield
ing enjoyment to those, by whom they are exercised, they fre
quently effectuate nothing, but the deepest mortification. It will
not be doubled, that, in the future world, the same things will be
more universally, as well as more dreadfully, realized.
As little gratification will attend those desires which immediately
respect themselves. Sinners, in this world, ardently wish to be re
spected and loved. Pride, the predominating passion of a wicked
heart, prompts that heart to covet distinction and applause, with
an intenseness of desire, which the proud man cannot justify even
to himself. The Scriptures teach us, that this passion was origin
ally, and is still, the controlling, miserable character of fallen an
gels. Suffering; therefore, does not extinguish it in the world of
perdition. On the contrary, we have every reason to beUeve, that
it is unceasing, ardent, and eternal. How dreadfully must a proud
mind be stung wilh anguish, when it sees itself, and knows that
others see il, to be base, despicable, and loathsome, beyond ex-

SEB. CLXVIU.] ITS NATOBE. 47 1
pression ; and when il discerns with absolute certainly, that this
will be its eternal character !
What deplorable sufferings spring frora vehement desires, un
gratified, our experience in the present world amply discovers.
3. Sin, in the world of misery, will be viewed as it is.
We are taught in the Scriptures, that at the general Judgment,
the End of which is to show, that God is just when ke judges, and
cleitr when he condemns, every mouth will be stopped. According
ly, the excellence of his character, the equity of his law, the wis
dom of his government, and the goodness exercised in the work
of Redemption, will all be manifested in such a manner, as to com
pel every Conscience to say Amen. Every Conscience will,
therefore, be forced to confess the odiousness of that sin, which is
a violation of them all, and of the sinner, by whom they have
been violated.
It may perhaps be asked, why, if such be the views of the sin
ner concerning himself, he does not renounce his sins. This ques
tion may be fairly answered by another : Why do not sinners for
sake their sins in the present world ; particularly when under the
influence of strong convictions ? Conscience often pronounces to
the sinner, that he is a guilty, odious being, deserving the anger of
God, and justly condemned by the sentence ofhis law. Yet mul
titudes, who are the subjects of this conviction, still continue im
penitent ; and become worse, and worse, more hardened in sin,
and more alienated from their Maker. It will not be questioned,
that the drunkard, the thief, and the adulterer, believe at times,
that they are subjects of gross crirainality : apd that in spite of
this belief, they still continue to be drunkards, adulterers, and
thieves. As little can itlae questioned, that there is, in the moral
nature of a sinful mind, no tendency toward repentance or reform
ation. These gooti gl/"'*? I'k^ every other, are from above ; and
come down from the Father of lights.
4. TAe impenitent in tke future world, will be the subjects of ex
treme Remorse of Conscience.
The character of every such man, being seen by himself as it
is, will of course be loathed, abhorred, and despised. His folly,
and his guilt, in violating the Divine law, and rejecting the Divine
mercy, in dishonouring God, disbelieving the Redeemer, and re
sisting the Holy Ghpst, in contemning the means of grace, and dis
regarding the warnings of Providence, will, in a particular manner,
prey upon his heart ; and exhibit hira to himself as weak, and wick
ed, beyond expression. All his sinful conduct he will loathe, as
base and abominable. But his abuses of the Divine character,
his. ungrateful, and injurious treatment Pf the Saviour, and of the
mercy of God, manifested in the work of Redemption, will over
whelm him wilh self-condemnation : and pierce his soul with the
anguish of self-reproach.

472 PUNISHMENT OF THE WICKED. [gEB. CLXVIU.
5. Impenitent sinners will in the future world, hecome Means of
extreme Suffering to each other.
In the present world sinners often love each other. The sources
of this affeciion are the following :
First ; Natural affection.
On this it will be unnecessary to expatiate.
Secondly ; Connexions growing out of common interests.
These are often strong, and sometimes lasting. Out of them,
those, who are concerned, derive many enjoyments.
Thirdly ;- Mistaken views of eack other'' s characters.
Ignorance, concealment, and a desire to be agreeable, hide ma
ny of the defects, arid many of the vices, found in a sinful charac
ter. Althe sarae time, the wish to gain esteem, confidence, and
kind offices, induces those, who are the subjects of this character, to
exhibit a pleasing temper, and commendable conduct. In this man
ner, the whole impression, that is made, is more agreeable than
that, which would be derived from a thorough knowledge of the
entire character.
Fourthly; JVa^wra^ amiableness.
By this, I intend native sweetness of disposition, tenderness,
generosity, sincerity, and integrity.
Fifthly; Tke numerous restraints, wkick sinners experience from
tke Spirit, and Providence of God.
These not only prevent the sinner from appearing, but from be
ing, so bad as he would be, otherwise ; as we have frequent op
portunities to observe, even here, when such restraints are taken
away. Many a man, who in hurable life has been mild, gentle,
and reasonable, in his conduct, has becorae, after being raised to
absolute power, a villain, black with every species of crime.
Even Nero was regarded, before he assumed the purple, as a hope
ful Prince. For these, and some other reasons, sinful men are
often considered, in the present world, both by those who are vir
tuous, and by each other, wilh much respect, and affection. In
the future world, their situation will in all these particulars be
mightily changed. There, no natural affection will exist, to pre
vent the full operation of evil desires. On the contrary, those,
who have lived together in habits of attachment and intimacy, will
see, and feel, that they were mutual tempters, and seducers, here ;
sources to each other of sin ; and means of each other's destruc
tion. At the same time, none will have favours to bestow ; nor a
native amiableness of character, to invite esteem, or love. Nor
will any restraint operate so, afe to prevent the heart from emptying
out all its wickedness in the open day.
Contempt, therefore, deceit, and hatred, will occupy the whole
soul, and dictate all the conduct. The dreadful effects of these
passions ; their proper, genuine effects ; we often behold in the
present world, in slander, oppression, wounds, and murders ; and
in the terrible ravages of tyranny and war. In what manner these

SEB. CLXVIII.] ITS NATUBE. 473
evil dispositions will be manifested in a state of being, of which we
can form no adequate conception, it is beyond our power to deter
mine. But that their whole strength may be there completely
disclosed, and disclosed iri such a manner, as to produce all the
misery, capable of being derived from this source, cannot be ques
tioned. The rage which here persecutes an enemy to the grave,
and laments that it cannot follow him into the invisible world, may
there pursue him through eternity.
Sixthly ; From these considerations, ii is evident tkat tkere can be
zio Confidence in ike regions of misery.
The wretched inhabitants of these regions will know all around
them to be enemies and deceivers. Amid the vast multitude, not
an individual will be found, possessed either of natural affection,
or benevolence, or sincerity. Selfishness, supreme and absolute,
repels every thing, and attracts nothing.
This probably will be one of the most painful, and wearisome,
among all the ingredients of future wo. A rational mind instinct
ively looks to some object, on which it may rest in its journey
through the vast of duration. How oppressive must it be to such
a mind, to roam in its thoughts through immensity, and to wander
down tbe vale of eternity, and find no friend, no being, on whom
this affection may be placed!
God is the natural, supreme, and ultimate object of reliancp to
his Intelligent creatures ; a never-failing, all-sufficient, stay ; a
friend, that cannot deceive ; a rock, that cannot be moved. Blessed,
unspeakably blessed, is tke man who trusteth in the Lord, and
wkose hope the Lordis. All virtuous beings, also, in their different
situations, and capacities, are proper objects of confidence ; safe,
amiable, and valuable, friends. Among sinful beirigs, parents, and
other near relatives, are usually trusted with safety and corafort ;
and sweeten the bitterness of life by. inviting, and meriting, the
reliance of those with whom they arp intimately connected. Few
indeed, very few, of the human race, are here either so sinful, or
so unhappy, as not lo find some object, to whom they may commu
nicate their calamities,, with the hope of relief, and the assurance
of pity. ' • ,
But the riiiserable inhabitants of hell have no God, no Saviour,
no virtuous friends, no parents, no relations, before whom they may
spread their calamities, with the hope of being heard ; or in whose
hearts, or hands, they may find a refuge from the bitterness of wo.
In each other they can place no confidence : since they will know,
that at all times, and in all things, they will be only despised, hated,
and deceived.
Thus, while the inhabitant of that melancholy world looks around
him ; when he casts his eyes abroad through the universe ; he will
be forced to perceive, that it contains no friend to him. In the
midst of millions he is alone ; and is sure of being loathed, reject
ed, and shunned, by every being in the Creation of God. Not a
Vor,. IV. 60

474 THE PUNISHMENT OF THE WICKED. [SEB. CLXVIII-.
sigh can he breathe ; not a tear can he shed ; not a sorrow can he
unfold ; not a prayer can he utter ; with a hope of being befriend
ed, heard, or regarded. In addition to all this, if he extend his
view th^-ough eternity, he will find, as he passes onward from day
to day, and from age to age, no change for the better. All around
him will be gloom and. solitude ; all before him will be desolation,
anguish and despair.
This awful subject, and these terrible considerations concerning
il, are full of instruction, admonition, and reproof. The time will,
however, only permit me to make the following
REMARKS.
1 . How great an evil is sin!
All tbe sufferings, which have been mentioned in this discourse,
are either the rewards, the attendants, or the consequences, of sin.
The rewards of sin express wifh absolute exactness, the just views
which the unerring eye of Oraniscience fprms concerning this
dreadful attribute of Intelligent creatures. The attendants and
consequences of sin exhibit its nature directly ; and display, im
mediately, its turpitude to our eyes. In the former case, we have
the most decisivie proof of -its raalignity, because it is impossible,
that God should in any degree mistake the true nature of this sub
ject. In the latter case, we have what may, without very great
violence, be called an experimental view of the sarae malignity.
The evidence, in the former ease, ought to.prpduce entire convic
tion in every mind. The impression, in the latter case, cannot
easily fail deeply to affect the heart. - The evils, attendant and
consequent upon sin, whicb impregnate the fountain, and flow out
in the streams, have been here very summarily presented to your
view. They have not been exaggerated. On the contrary, the
exhibition is lame and feeble, compared with the fact. Even the
world which we inhabit, furnished as it is with innumerable bless
ings, has long reaUzed ai great part of what I have declared. The
earth has groaned and travailed in pain, under the mighty pressure
of sin, from the apostacy to the present hour. Every breeze has
been loaded with the sighs, every hill has echoed the groans, of suf
fering mankind. The heart has been wrung with anguish, from
the cradle to the grave. Lewdness has changed the world into a
lazar-house of corruption ; and anticipated the work of death and
the grave. Deceit and fraud have mocked huraan expectation ;
tortured confidence ; and hurried their miserable victims in milhons
to beggary, desjjair, and death. Rage and revenge have plunged
the midnight dagger in the unsuspecting bosom of the neighbour,
and the friend ; and in their sanguinary progress have multiplied
widows and orphans, childless parents, and hopeless mourners,
without number, and without end. Ambition has turned the earth
into a stall of butchery and blood ; and covered its surface wilh
the bones of men ; while Tyranny, Uke the Nubian blast, has

SEE. CLXVin.] ITS NATURE. 47_-,
Spread decay and death through the unhappy millions, found in,its
course ; withered the last remains of comfori and hope ; and con
verted provinces, and kingdoms, into sc'enes of desolation and wo.
What, then, we naturally ask, willbe the ravages of the same spirit,
when gPaded on by passions, and armed with powers, so superior
to those, which have existed on this side of the grave ? What
must be the ravages of sin unrestrained, of sin hopeless, of sin
eternal ! How evidently would it^jf permitted, change any world
into a hell! _
2. How ought these considerations to alarm every person in this
assembly !
' There is in this house a considerable number of individuals vvho
hope, that they are Christians ; but not one of them knows, that
this is his true character. Some doubt still remains in every breast.
But where so much is at hazard, however small that hazard may
seem, what efforts can be too great to be made for our escape ?
With these awful scenes full in view, how much alive, how much
awake, how ardent, how incessant, ought every Christian to be in
his exertions ; in his struggles io fiee from the wrath io come, and lo
lay hold on eternal life! Were these considerations present lo the
minds of all religious professors, in such a manner as their import
ance loudly demands; how much more fervent would be their
prayers ; how much more vigorous their labours ; how much more
exemplary their Uves !
There are others in this assembly, who, in their own view, as
, well as that of others, have no claim to the character, or to the
hopes, of Christians. Of these, the number, it is to be feared, is
not small. To these what shall I say? Plainly I can say nothing,
which, with the remotest probability, can be expected to move
them ; if they are not roused to anxious attention, and the most
distressing alarm, by the awful things which have been said in this
discourse ; by the knell of impenitence, which they have row
heard. It is the knell of eternal death ; of millions for ever dy
ing, and buried in an eternal grave. Who of you intends to be
reckoned with these miserable beings ? Which of you does not
tremble at tbe bare thought of meeting the anger of God ; of being
destroyed alway ; of dying day by day for ever ? Which of you
does not shrink with horror frora the apprehension of sustaining
this dreadful character of absolute turpitude ; of becoming a mere
mass of sin ; an eternal enemy of God, and of every intelligent
being ; of being known by others, and of knowing himself, to be
only guilty, odious, and despicable, throughout endless ages ?
Which of you is not overwhelmed with amazement al the bare
thought of being united with such companions, as have been here
described ; of living for ever in the midst of fiends, and fiend-like
men ; beings tossed, and convulsed, by furious passions ; rankling
with envy, malice, and rage; hating truth, and righteousness ; pu
trid with deceit ; forming no plan, pursuing no purpose, but to

476 PUNISHMENT OF THE WICKED, &c. [SEB. CLXVIII.
dishonour God, and ruin each other. Do not your hearts die witk
in you, and become as stone, at the thought of inhabiting that world
zoAose ligkt is darkness, and which is overspread with tke skadow of
deatk; of feeling out your melancholy path through an endless
solitude, through the regions of lamentation, mourning, and wo ;
alone in the midst of multitudes ; without a friend ; without a com
fort ; without a hope ?
To these questions there can be no answer, without a denial of
our nature. Let me, then, in the name of Him, with whose com
mission I stand before you, and by whose authority I speak this
day, solemnly warn you, that the only way, in which you can es
cape these immeasurable evils, is to yield yourselves to Him, in
the faith, repentance, and hoUness, of the Gospel. Let me so
lemnly remind you, that He who helieveth skall be saved, and he
who believetk not shall be damned.

SERMON CLXIX.

THE REMOTER CONSEQUENCES OF DEATH.  THE REWARDS OF THK
RIGHTEOUS.  THE NEW CREATION.

2 Peter iii. 13. — JVevertheless, we, accordi^ngto his promise, look for new heavens
and a new earth, wherein dwelleth righteousness.
In the two preceding discourses, I considered tke Duration, and
Nature, oftke Puniskment, destined to impenitent sinners in ike fu
ture world. The next subject of discussion is tke Rewards wkich
will kereafterhe given io tke Penitent. , This subject! propose to
examine in the present discourse genemW^. Hereafter I intend to
make it tke theme of a more particular discussion.
In the tenth verse of the context, St. Peter informs us, that
Tlie day ofthe Lord will come as a thief in the nigkt ; in ike whick,
the heavens shall pass away witk a great noise,, arid the elements shall
melt witkfervent keat, the earth also, and the works that are there
in shall he burnt up. In the text, he goes on to inform us further,
that notwithstanding this mighty revolution, so alarraing, and ap
parently so fatal, to the happiness, and the hopes, of goo^ men,
those hopes shall still not be disappointed : Nevertheless, he adds,
we, thatis, we, the Apostles of our Lord and Saviour, and all per
sons of piety who are instructed by us, and understand the Scrip
tures of the Old Testament, look, according to his promise, for
new heavens, and a new eartk, zokerein dweUetk rigkteousness. The
promise, here referred to, seems to be that, which was made to
Abrakam, Gen. xvi. 8. Here, God established his covenant with
this Patriarch, and with his seed after him, for an everlasting cov
enant ; and promised to them the land of Canaan for an everlast
ing possession. The seed of Abraham, we arp taught by St. Paul,
are of two descriptions ; the natural, and the spiritual. To the
natural seed, or his lineal descendants, Canaan was promised in the
literal sense. To his spiritual descendants the promise was given in
a figurative sense only ; and in this sense only was the possession,
promised, everlasting. To those, who were Jews outwardly, and
whose circumcision is outward in the fiesk, was promised the typ
ical, earthly, Canaan. The Antitype, the heavenly Canaan was
promised to those only, who were Jews inwardly, whose circumcis
ion was tkat of tke keart, in ike spirit, and not in tke letter ; whose
praise is not (f men, hut of God.
This promise was, afterwards, pften repeated, bpth in the same
terms, and in others more explicit. It is often mentioned in the

478 REWARDS OF THE RIGHTEOUS. " [SER. CLXIX.
Psalms ; particularly thc 72d and 89th ; and often by the Prophets,
The Prophet Isaiah adopts, in two instances, the very language,
here used by St, Peter, Behold, says God, speaking by this
Prophet, I create new heavens, and a nezu earth; and the former
shall noi be remembered, nor come into mind. Bui be ye glad, and
rejoice for ever in that which I create : for behold, I create Jerusa
lem a rejoicing, and my people a joy : chapter Ixv. 17, 18. And
again, chapter Ixvi, 22, For as ihe new heavens, and tke new earik,
which I will make, shall remain before me, saith tke Lord ; so skall
your seed, and your name, remain. In the first of these passages,
the declaration. Behold, I create new heavens, and a new ea'rth,
appears lo be used figuratively ; and to be so explained in the sue- ,
ceeding verse ; where il is obviously interpreted to mean the re
storation of holiness to the endless multitude of the first-born, by
the Spirit of God, through the redemption of Christ. Even in this
case, however, it may wilh propriety be considered as including
all, that pertains to this mighty work ; and to involve not only the
renovation of the mind, but also its succeeding progress in higher
and higher attainments of virlue throughout endless duration. ¦ This
is the more probable, because in the latter passage there is a plain
reference to- the former, indicating, that the new heavens, and
the new earth, mentioned in both, are the same ; and because
the phrase in tbe latter passage is used in the literal sense ; and
has evidently the same signification^ as in the text.
Heavens and earth, in Jewish phraseology, as I have observed
elsewhere, denoted the Universe, In the present case, however,
the words appear to be used with a meaning less extended, as well
as in the tenth and twelfth verses ; where it is declared, that that,
which is intended by both terms, shall be consumed, dissolved,
and pass away. This astonishing event, we are taught,- will take
place at the final Judgment : and we have no hint in the Scriptures,
tl\at the Judgment will involve any other beings beside Angels
and men. The new creation, here mentioned, is also exhibited
as the future residence of angels and men. Other Intelligent be
ings, therefore, and the worlds which they inhabit, may be re
garded as concerned in this wonderful production, only in a medi
ate and remoter sense. But in whatever manner we extend, or
limit, the phrase, il is clear from the tenth and twelfth verses, that
a part of the creatioja will be destroyed ; and, from the text, that
a new part, sufficiently great to be styled new heavens, and a new
earth, will be created in its stead.
In the text St, Peter teaches us, that the things shakeri, and
removed by the conflagration, are destroyed, to make way for a
new heaven, and a new earth. The same truth we are taught by
Si. John, in the twenty-first chapter of Revelation. And I saw a
new heaven, and a new earik, that is, , after the general Judgment,
for tke first heaven, and the first earth, were passed away ; And He,
that sat on the throne, said, Behold, I make all things new ; and ke

SEB.'CLXIX.] THE NEW CBEATION- 479
said. Write, for tkese words are true, and faitkful. From these de
clarations it is obvious, that such a change will hereafter take place
in the creation of God, as will in the proper sense verify this pre
diction. The first heaven, and the first earth, will pass away ; and
a new heaven, and a new earth, will occupy their place in the uni
verse. When these are called new, il is plainly meant, that they
shall be essentially changed in their form, character, and circum
stances. All things in that part of the Universe, denoted by these
words, and not improbably in the universe at large, will at least in
a qualified sense, become new also.
On this wonderful subject how easily is the imagination lost !
Every solemn emotion of the mind is, almost of course, awakened,
and engrossed, by the fall of a kingdom, or empire. The bare
recital of such a termination of human greatness, instinctively
prompls the sigh of commiseration, and the thrill of awe ; and we
pause in intense, and bewildered thought, while we bend over the
torab of departed glory. An eclipse of the moon, arid stilbmore
of the sun, fixes the eyes of half mankind in astonishment and ter
ror ; and milhons shudder with the most apprehensive forebodings,
while the last beams of the glorious luminary are withdrawing
from the sight. What, then, must be the emotions, which will
crowd upon the soul al the departure of a world ; when its funeral
fires shall be kindled by the breath of the Son of God ; its knell
sounded by the last trumpet, and the voice of the Archangel ; and
its obsequies celebrated wilh immense and melancholy grandeur
by the assembled Universe ? How would our hearts die within us,
to see the stars falling from heaven ; the moon changed into blood ;
the light of the sun expire ; and the heavens themselves flee away
from the face of Him that sitteth on the throne !
At the creation of this -world, the Morning stars sang together,
and all tke Sons of God shouted for joy. The rainds of these glo
rious Intelligences beheld with amazeraenl, and rapture, the form
less mass rise into being, at the command of the Creator ; the
new-born light wander over its desolate surface ; the dry land
heave,; the ocean expand immeasurably ; verdure clothe the
world; life inhabit it; the lights of heaven rejoice lo begin their
course ; and man, awakening into existence, commence his ffrst
song of wonder, gratitude, and praise. How will this astonish
ment and rapture be enhanced, when they, and we, behold the
new heavens, and the new earth, called into being by the same
voice ; worlds destined lo be the immortal residence of truth and
peace, of virtue, glory, and joy, fresh from the hand ofthe Crea
tor, blooming with vernal, undecaying life, and brightening be
neath the dawn of everlasting day ! With what transport will the
virtuous universe exclaim at this Divine era, Worthy art thou, 0
Lord, to receive glory, and honour, and power; for thou hast created
all things, andfor thy pleasure they are and were created !

480 BEWABDS OF THE BIGHTEOUS. [SER, CLXIX.
It will not be doubted, that such a mighty change in the king
dom of Jehovah is effectuated for reasons ofthe highest import;
and will be followed by consequences sufficiently great, perma
nent, and desirable, to justify so amazing a transaction. This
interesting subject I shall attempt to illustrate, in the following
manner, I. The system qf the Divine Dispensations toward this world will,
at ihe time specified, come io an end.
This world was created, to become the stene of one great sys
tem of Dispensations toward the race of Adam ; the scene of their
existence, and their trial, of their holiness, or their sin, and their
penitence and reformation, or their impenitence and obduracy.
It was intended^ also, to be the theatre of a mysterious and won
derful scheme of providence. The first rebpllion in the Divine
Kingdom commenced in Heaven: the second "existed here. The
first was perpetrated by the highest, the second by the lowest, or
der of Intelligent creatures. These two .are with highprobability
the oply instances, in which the Ruler of all things has been diso
beyed by his rational subjects. The Scriptures give us no hint of
any other conduct of the same nature : and no beings'are exhibit
ed in them as condemned al the final day, or sent down to the
world of perdition, beside fallen angels, and fallen men. As,
therefore, these are often mentioned as faUen creatures, and these
only ; it is rationally argued, that no other beings of this character
have existed.
The Scriptures appear to speak of other worlds under the name
keaven, beside ihe Heaven of Saints and angels. Thus the phrase,
keaven of heavens, obviously denotes a heaven among, as well as
above, other heavens. Heavenly places, language several times
used in the New Testament, may not unnaturally denote, that in
the illimitable expansion, called Heaven, there are various worlds,
inhabited by Intelligent beings. All these are, it would seem from
the Scriptures, in Some manner or other, and in a degree not unim
portant, interested in the mediation of Christ : in such a degree, as
to be united by it in one vast, harmonious, and happy society.
Christ is said to be Head over all things to ihe Church. The Father
is also said to reconcile all things hy him unto himself, wketker they
be ihings upon the earth, or things in keaven, sv rois s|«voi£, in the
.heavens. Col. i. 20. It is also declared, that Christ ascended far
above all heavens, tkat ke might fill all things ; utfsjoww *avTuv twv
x^avuD, far above all ihe Heavens. Of Gpd, the Fathery it is also
declared, that it is his purpose to gather together, or re-unite, un
der one kead in Christ, all tkings, hoik those which are in the heav
ens,* and those wkick are upon the eartk, even in kim.
From these passages il is, I think, reasonably concluded, that
other worlds, beside the supreme Heaven, are denoted by this
¦* Greek.

SEK. CLXIX.] THE NEW CREATKIN. 481
phraseology; that all these worlds will ultimately find an interest,
and an important one, in the mediation of the Redeemer, will be
gathered under one head in him ; be filled by him with his ful
ness ; and be brought by him into a nearer union with God the
Father. Should these things be admitted ; it will be evident, that ih this
world there exists a singular and astonishing system of Provi
dence ; a systera of mediation between God and his revolted
creatures ; of grace and forgiveness on his part ; and of faith, re
pentance, and new obedience, on theirs. This system, never
found elsewhere, is accompUshed here ; and at the time referred lo,
is by the text, taken in its relation with the context, declared lo be
finished. Particularly the Mediatorial kingdom, set up inthis world, and
extending over all things in the universe, is at this time brought to
a termination. Christ, the Ruler in it, kaving put down all oppos
ing rule, authority, and power, will now deliver up this kingdom to
God, even the Father, that God may be all in all.
At this time,^also, all the race of Adam will have existed, and
finished the part allotted to them. The whole number, both of the
good and of the evil, will have been completed.
Sin will have appeared in every permitted form ; and have been
perpetrated in every mode, in which it can exist without ultimate
injury to the Divine kingdom.
Virtue, also, will have been exhibited in all those diversities
of beauty, and loveliness, which can furnish a proper foundation
for the endlessly various rewards, destined ' to exist in the future
world. Grace will have been displayed towards every proper object;
the endless-multitude of the first-born will have been gathered in ;
and the glorious register of Imraortality, contained in the Lamb's
Book of Life, will have been written out, to the last line.
The final Trial, also, will be ended ; the final Sentence pro
nounced; arid the final allotments ofthe Righteous and the Wick
ed settled for ever.
The purposes, fOr which this world was made, will, therefore,
have all been accomplished ; and for such a world there will be
no more use in the Divine Kingdom. No longer necessary, and
of too humble and deformed a nature to be a proper part of the fu
ture system, it will be blotted out from among the works of God.
In its place, new heavens and a new earth will rise into being, des
tined to be the eternal habitation of righteousness, and suited to a
new and superior system of Dispensations.
II. Tkis wonderful work will be brougkt into existence by means
of tke mediation of Ckrist.
In my Faiker's kouse, saith the Saviour, are many mansions. I
go to prepare a place for you. And, if I go and prepare a place
for you, Iwill come again, and receive you ¦imto myself; that zohere
Vol. IV, 6!

482 BEWABDS OF THE BIGHTEOUS. [SER. CLXIX.
lam, there ye may be also. And again ; Fatker, I will, tkat tkey al
so, wkom thou kast givenme, be with me wker-e I am, that they may
bekold my glory, wkick tkou kast given me ; amd the glory, zokick
thou hast given me, kave I given them, tkat tkey may be one, even as
zoe are one.
From these passages it is evident, that the state of glory in ihe
future world is given to Christ as a proper consequence, or, in what
I deem more correct language, tke proper reward, of kis Mediation.
It is a state of ihings, which otherwise would not have existed. On
his obedience is it founded ; and to reward that obedience was it
created. To his followers it is a gift, made by his bounty^ The
glory which thou hast given me, kave I given them.
That il will be the proper reward of Christ's mediation ; such a
reward as infinite wisdom pronounces to be a suitable recompense
for such obedience, of such a person; will, I presume, not be ques
tioned. Had Adam passed through his trial wilh perfect obedience, both
he and his posterity would, undoubtedly, have enjoyed a happy
immortality in the present world. But, if it would have been
proper, that God should communicate such a mass of enjoyment
as a reward of the obedience of thej^rsf Adam, wko is of the earth,
earthy ; what must be the nature of a proper reward for the obedi
ence of the second Adam, who is the Lord from Heaven ; an obe
dience infinitely meritorious, and deserving, therefore, the highest
recompense which is ppssible? All things are yours, says St. Paul,
whether things present, or things to come ; and ye are Christ's ; and
Christ is God's. All things are ypurs, because ye are Christ's, and
because Christ is God's.
III. It is evident, tkai this will be the Final state, of the Universe.
To what has been already said concerning this subject, I shall
add a few observations. i
It is not conceivable, that any other state can with propriety
succeed that, which is instituted to reward the Son of God for the
most wonderful of all labours and sufferings. No other obedience
can come after his, without infinite disadvantage ; and no state of
things be established as a reward of such obedience, without an
incomprehensible diminution of happiness and glory. Such an in
version of the dictates of wisdom, such an anticlimax of order and
beauty, cannot be supposed. Indeed, no other obedience but his,
can be supposed materially to affect the Divine kingdom in any
extensive manner: while that of Christ wiU be easily conceived
to extend its influence through eternity and immensity ; to change,
in any supposable degree, the whole creation of God ; and to be
come the foundation of every possible improvement in prosperity
and splendour.
Accordant with this scheme are all the representations of Scrip
ture, which pertain Jo the subject, I^Ao created all things, says
St. Paul, by Jesus Christ, to the intent, that now unto principaU-

SER CLXIX.] THE NEW CREATION.

483

ties, and powers, in tke heavenly places, might be known, hy tke
Ckurck, tke manifold wisdom of God. Eph. iii. 10. Here the dis
pensations of God to the Church, founded on the mediation of
Christ, and existing only through this mediation, are exhibited as
being essential to the end for which all things were created.
Plainly, therefore, all things are essentially affected by Christ's
mediation. Here also it is declared, that ihe intent, or purpose, for
which God dreated all ihings, was to display, by means of tliese
dispensations, Ais manifold wisdom to principalities, and powers, in
the heavenly places ; that is, the World where they dwell, and the
worlds where, from tirae to tirae, they are eraployed. The knowl
edge, of these glorious persons, therefore, concerning the Divine
wisdom, and its displays, will be supremely derived from this
source ; and their understanding will be chiefly employed in learn
ing the nature, arid the endless consequences, of this Mediation.
By means of their knowledge of this subject, also, will their vir
tues be principally quickened; and ennobled ; and their happiness
rendered exquisite, intense, and complete.
Thus the mediation of Christ will affect the universe in such a
manner, throughout immensity and eternity, as tarender it a widely
different thing from what it otherwise would have been. The dis
pensations of God willbe widely different; the character of its
virtuous inhabitants will be different ; their knowledge, virlue, glo
ry, and happiness, will be wonderfiilly superior ; more exalted,
more refined, more perfect. Plainly, therefore, this state of things
will be final. In accordance with this view of the subject it is
said, that the righteous shall live, and reign, with Christ, for ever
and ever ; that tkere shall be no more death, nor sorrow, nor crying,
neitker any more pain ; that the life which the righteous enjoy is
everlasting ; that notMng skall be able to' separate tkem from tke
love of God, wkick is in Ckrist Jesus our Lord; and ikat all tkings,
hoik present and future, are theirs. Hence God styles himself fAeir
God; and declares them to be kis people.
Tkat a final state is an eternal one will hot be questioned by any
man, who reads, and believes, the Scriptures. Whatever blessings,
then, the righteous may obtain in the future world, all these bless
ings will continue for ever.
IV. It will he an Unchangeable state.
Sin, under the system of dispensations preceding the Judgment,
will have had its whole course, and its whole effect upon the uni
verse, so far as a state of frial is concerned ; and will never more
exist, except in a state of punishment, and as an awful example
to virtuous beings. The Righteous will have passed through the
same period of frial ; and will have wasked tkeir robes, and made
tkem wkitein tke blood of tke Lamb. They will begin the endless
state of reward with a fixed character of holiness, or virtue : and
will never more return to sin. Every day, hour, and moment, as
they move on in the progress of endless duration, they will, in the

484 BEWABDS OF THE RIGHTEOU^. [SEB. CLXIX.
most exact sense, love tke Lord their God with all their keart, and
with all their soul, and witk all tkeir sir eng tk, and with/ all their un
derstanding': and they will love each otker, as themselves. Every
external duty also, to which this disposition prompts, or which the
pleasure of God directs, they" will perform without failure, and
without defect; and will thus be spirits of men absolutely jms/ made
absolutely joer/eci.
All the circumstances, and consequences, connected with this
character, will possess the same immutable nature. These virtu
ous beings will begin the possession of happiness and glory, to
continue only happy and glorious for ever. Death, and sorrow,
and crying, and pain, will be no ihore ; and the last tear will have
been wiped away by the Divine hand from every eye. The good,
found, will be always complete; the vessel always full; and the
contents free from every mixture. Loss, danger, and fear, vrill be
alike unknown. The immense of duration will be an unclouded,
everlasting day.
It is not, however, here intended, that this state will in the abso
lute sense be uniform. The Scriptures teach us; that it will be per
petually improving. Diminution it will never know. Increase and
enhancement it will experience without end.
V. It willbe a state in the Proper sense New to tke universe,
Tke Heaven of Heavens, par ticularly, will in many respects he
come new,
A great part of its inhabitants will be tke general assembly, and
ckurck of tke first-horn. These are all recovered, and restored,
sinners. Originally, no rational beings were subjects of virtue and
happiness, beside those, wko kept iheir first estate. No others
were objects of the eternal favour of God. Eridlegs wo is the
proper desert of sin ; and persistency in endless turpitude is pro
bably an essential part of its nature. To see a sinner then, espe
cially to see a multitude of sinners, which no man can number, re
covered from their apostacy ; restored to holiness ; justified ; ac
cepted ; made inhabitants of heaven ; walking in the, light of that
happy world ; and mingling with angels in their communion, their
enjoyments, and their praise ; will, of all events in the providen
tial system, be to the virtuous universe, the most unexpected, sur
prising, and delightful. There is joy in heaven, saith our Saviour,
over one sinner that repenteth, rnore than over ninety and nine just
persons, wko need no repentance. What then will, be the gratula
tion, the transport, the songs of triumph, when the penitence, not
of an individual only, but of innumerable millions, shall be an
nounced to this benevolent world ! With what ecstasy will every
bosom heaye, when, not the tidings of this restoration are rehears
ed but the happy beings themselves, who have experienced it,
have actually arrived ; are presented-before the throne of God ;
and begin the everlasting song. Unto him tkat loved us, and wasked
US from our sins in his own blood, and hath made us kings and priests

SER. CLXIX.] THE NEW CREATION 485
unto God even his Father, unto kirn he. glory and dominion for ever
and ever. Amen.
Tke Universe, also, for the first time since the apostacy of angels,
will he at peace. To this period, rebellion will have existed, and
war been carried on in thp Kingdom of Jehovah. But after the
entrance of the Righteous into Heaven, all these evils will be set
tled in uninterrupted quiet. Animosity, contention, and confusion,
will no more invade the regions of vfrtue, nor disturb the harmony
of their inhabitants. And I saw a new heaven and a new earth,
says St. John, for the first keaven and tke first earth were passed
away, and there was no more sea. The Sea is chosen by the pro
phetical writers as an image of those violences, which are so pre
valent, and so universal, here, and to which its own restless agita
tions bear so sfrong a resemblance.- These, it is here asserted,
will exist no more. In the future world of enjoyment, no cloud
will overcast the sky ; no tempest will rage ; no billows will roll.
Peace, divine and eternal, will breathe her balmy infiuence through
every bosom, and hush the voice of contention for ever.
At the same time, the Mediatorial Kingdom will be terminated;
and all the immediate purposes of this wonderful system accom
plished. His chosen ones, will be all gathered. Not one of
them, however poor, humble, or despised, will be lost. Not one
of them wiU be prevented from arriving in this glorious Kingdom.
Every one will see his infirmities, sins, and dangers, vanished
for ever.
At this era, God, in a new sense, will be all in all. In other
words, his perfections will be raanifested wilh a clearness and
splendour before unknown.
Particularly, the fprmer dispensations of his providence will be
unfolded to the" contemplation, and comprehension, of virtuous
beings. These dispensations, il will be remembered, were mere
ly means, adopted for the promotion of ends, lo be accompUshed
in the future world. The fitness of their adoption for these pur
poses, as well as the wisdom of their author, cannot, therefore, be
thoroughly understood, until the ends, for which they exist, shall
take place. At this era, they will begin to be clearly disclosed.
All of them will now appear to have been necessary, wise, and
good ; and will show beyond a doubt, that he, who selected them,
was wonderful in counsel, excellent in working, wise in heart, and
migkty in strengik.
The beauty, glory, and happiness, of virtuous beings will, also,
be only a new and illustrious manifestation of the perfections of
God, Their bodies and their minds will be his workmanship;
archetypes of those infinitely various forms of beauty, glory, and
loveUness, which, like the colours of light in the sun, shone, and
mingled, with immortal splendour, in the Uncreated mind. Their
virtues will be only unceasing emanations of his excellence ; their

48P REWARDS OF THE RIGHTEOUS. [SER. CLXIX.
enjoyments only perennial streams, flowing from the eternal
Fountain of gooq.
In them all, also. He will live, and breathe, and move. The
animating principle, a vernal warmth, an ethereal fire, impercep
tible in itself, but gloriously visible in its effects, |Will spread with
out intermission through the virtuous universe ; and quicken all
things, which it contains. The air, the trees, the streams, the
fruits, will all be informed with life. This divine principle in the
glorified bodies of the blessed, will warm the heart, kindle the
eye, and play around the aspect, wifh youth and immortality.
The soul it will invigorate with energy, which knows no decay;
will glow in its affections ; and supply it with strength to form vast
conceptions, and to model plans and purposes for eternity. All
things will be full of life ; and the life in all things will be God.
Finally, a new system of dispensations will here commence,
incomparably more glorious than ; any thing, and every thing,
which has before existed. Christ is the light of Heaven, as well
as of earth. In this Divine Person, the Godhead will shipe with
out a cloud, and be seen face to face. The splendour will be all
intelligerice and enjoyment, and the warmth, life and love. The
happy millions will bask for ever in the benevolent beams ; and,
with the eagle's eye fixed on the Divine Luminary, will rise,- on
eagles' wings, with a perpetually invigorated flight, nearer and
nearer to the Sun of righteousness for ever.

SERMON CLXX.

the remoter consequences of DEATH.  THE HAPPINESS OP
HEAVEN.

BEVEtATiON xxi. I — 3. — j3n<J / saw a new heaven , and a new earth : for tke first
heaven and the first earth were passed away ; and there was no more sea. And I
John saw the holy City, JVew Jerusalem, coming down from God out of Beaven,
prepared as a bride, adorned for her husband. And I heard a great voice out of
Heaven, sayiitg ; Behold, the tabernacle, of God is with men, and he will dwell
with them, and they shall be his people, and God himself shall be with them, and
be their God.
IN the preceding discourse, I endeavoured to give a summary
view of the New Creation, or the new heavens arid ihe new earth,
mentioned in the beginning of the^ text. In this, I propose to con
sider briefly, iAe particular State of ike Redeemed in their future
existence, for whom, principally, the Scriptures exhibit the glo
rious stale of the universe, which was the subject of the preceding
discourse, as being accomplished. For them, particularly. Heaven
is formed, and, furnished, to be their everlasting residence. In my
Father^s house, said our Saviour, are many mansions ; I go to pre
pare a place foi- you. Come ye blessed of my Fatker, will the
Judge say to the Righteous at the final day, inkerii ihe Kingdom,
prepared for you, from the foundation of the world. To complete
this world of glory, to adorn it with unrivalled beauty, to store it
with the richest blessings, to fill it with the most proper inhabit
ants, and to reign over it with peculiar displays of his perfection
for ever, is, I think, sufficiently exhibited in the Scriptures as the
End, especially proposed by the Creator in all his antecedent dis-
pensatioris. That heaven was created, to becoriie the residence
of those, by whom it will be inhabited, and to become the theatre
of those glorious dispensations, which will constitute the eternal
providence of God towards them, will not, I suppose, be ques-
tiPned.' It has been shown, that the display of the Divine wisdom
io principalities and powers, in tke heavenly places,' hy means of the
Church, was *Ae intent, for which God created all things by Jesus
Christ, It will not be doubted, that this display will be chiefly
made in the heavenly world, rather than in this ; and more exten
sively, and perfectly, during the endless progress of future ages,
than during the raoraentary continuance of time. For the same
end existed the work of Redemption. For thisj end, also, man
kind are born ; angels employed as ministering spirits, to minister
to thera who are ,the heirs of salvation; the revolutions of time
finished ; the Judgment set ; the %vorld consumed by fire ; and the

488 THE HAPPINESS OF HEAVEN. [SEB. CLXX.
new heavens and the new earth created, as the eternal habitation
of righteousness. Of course, this State is sufficiendy glorious to
justify these amazing labours, and the existence of -that wonderful
train of events, which they accomplish. The first heaven and the
first earth were intended to be the theatre of temporary scenes ;
and, when these are finished, are declared in the text to pass away.
The new heaven and the new earth are destined to eternal pur
poses ; and are, therefore, formed to endure fpr ever.
The two last chapters of the Apocalypse are a discourse, writ
ten chiefly on this great subject. No descriptive writing, in the
possession of mankind, can be compared with this in subhmity
and splendour. The most beautiful, and the most magnificent,
objects, which were ever presented to the imagination of man, are
here selected with unrivalled -skill, and, combined with supreme
felicity. Every stroke is the strong, masterly, effort of a great
mind, filled with the iraraense grandeur of the subject, and giving
vent to the -yironders and glories of inspiration ; every where, in
vigorated wilh that conciseness, which is; so characteristical ofthe
Scriptures, and especially of their sublimest effusipns. It is equal
ly distinguished for the particularity of imagery, and phraseology,
which is indispensable to all vivid, powerfill impressions. Little
and ordinary things, nay, such as may be styled great, but are yet
possessed of secondary splendour, are here forgotten, or purpose
ly left to be supplied by the mind of the reader ; while the writer
employs himself in exhibiting those only, which are eminently im
portant, intensely beautiful, or gloriously majestic.
This discourse of St. John may perhaps with equal propriety be
considered, as a description of a place, which, with its appendages,
is denominated ike heaven of heavens, or the new Jerusalem ; or of
the, state of tkings existing in that deligktful region ; as an account
of tke future character, and happiness, of the Ckurck: or tke divine
residence, wkere it will dwell, and its happiness heenjoyed. . It is of
little consequence, therefore, in which manner the discourse is un
derstood. '
Of this discourse the Text is the introdiiction, and contains sev
eral interesting declarations concerning its illustrious subject. The
-writer commences his observations by informing us, that, after the
first heaven and the first earth had passed away, he saw a new
heaven and a new earth "brought Into existence : the same, which
St. Peter declares to be expected by himself, and his fellow-
Christians, after the conflagration. In these happy regipns, he
also inforiris us, tumult and confusion would never find a place :
There was no more sea. Then, he announces to us, he saw the
holy City, new Jerusalem, a magnificent emblem of the future state,
and residence, of the redeemed, coming . down from God qui of
heaven. This City, was prepared as a bride adorned for her hus
band ; or, in other words, ornamented with eyery variety, and
degree, of beauly and splendour. A great voice from heaven

SEB. CLXX.] THE HAPPINESS OF HEAVEN. 439
proclaimed, that this was tke tabernacle, or peculiar dwelling place,
of God ; tbat it should henceforth exist with men through all suc
ceeding ages of duration ; and that God would henceforth dwell
with them, and be tkeir God, and thai tkey skould be Ms people. In
other, words, the voice declared, that the covenant, made wilh
Abraham, and afterwards repeatedly proraulged to the Church,
should now be fulfilled in all its import, and to the utmost extent
of the blessing, conveyed in those memorable words : / will be your
God, and ye shall be my people.
Soon after, St. Jokn was carried by an angel, in the spirit, to a
great and high, mountain ; where, at leisure, he surveyed the same
illusfrious object; and beheld in distinct vision, and contemplated
separately, the wonderful parts of this astonishing structure, and
all its magnificent appendages. His description of these he con
cludes with this remarkable declaration : And tkere skall in no wise
enter into it any tking thai defileth, neither wkaisoever workeik abom
ination ; or maketk a lie ; but tkey zijkick are written iri the Lamb's
book of life. Fcm- the redeemed, then, heaven is formed, and con
stituted ; artd all its blessings unite, to complete their happy state
in the future world.
The observations, which I propose to make concerning this in
teresting subject, I shall arrange under the following heads :
I. TAe Residence;
II. The Ckaracter ;
III. TAe Employments ; and,
IV. Tke Enjoyments, oftke Redeemed^
In the first place, TAe Residence of tkese happy beings claims our
particular attention.
Np man, it is presumed., ever read the history of our first Pa
rents, contained in the second chapter of Genesis, without being
deeply interested in their state, as well as iheivL-character. The
paradise, allotted tp them- as their proper residence; has in a high
degree engaged the attention, and awakened the delight, of every
reader. Its trees and fruits ; its fields arrayed in verdure, and
adorned with flowers ; the life, which breathed in its winds, and
flowed in its rivers ; thp serenity of- its sky,'and the splendour of
its sunshine ;' together with the immortality, which gilded, and bur
nished, all its beautiful scenes ; have fiUed the heart with rapture,
and awakened the most romantic visions of the imagination. The
Poets of the West, and still more Jhose of the East, have," down to
the present hour, kindled at, the thought of this scene of beauty
and fragrance ; and the very name of Eden Uas met the eye, as a
gem in the verse which it adorned. Nay, it has been transferred
by God himself to the world of glory ; and become one ofthe ap
propriate designation^ of Heaven. To kim tkat overcometh, saith
our Saviour, / will gite io eat of the tree of life, whick is in the
midst of tke paradise of God.
iVoL^ IV. ' 62

490 THE HAPPINESS OF HEAVEN. [SER. CLXX-
If the earthly Paradise has been so delightful to the human mind ;
if the human heart has ever sighed over the loss of this happy resi
dence ; it must certainly be a more deUghtful, as well as a more
rational, employment to contemplate a Paradise, wonderfully su
perior both in its nature and duration. Peculiarly will this employ
ment be proper, consolatory, and edifying, to him, who, feeling
himself a pilgrim and stranger in the present world, looks for a
permanent residence beyond the grave, a city, wkick katk founda
tions, wkose Builder and Maker is God.
The heavenly Paradise is formed for eternity ; and will in every
respect deserve to corttinue through this immense duration. It is
intended 10 be the scene, in which the infinitely glorious obedience
of Christ will find its reward ; and will itself be, a proper part of
that reward, and one honourable testiraony of his Father's compla
cency in that divine work-.' „ TAe marriage-supper of ike Lamb,
the great festival of the universe, is now to .be , holden ; and the
house of God will be adorned with all the beauty and splendour,
which can becorae this great day, and the character of this won
derful Person. The prayer of Christ for his followers, contained
in these reraarkable words. And tke glory, whick tkou hast given
me, Ihave given them; that tkey may. he one, even as we are qne:
I in tliem, and thou in me ; that they may be made perfect in one.
Father, Iwill, that ihey also, whom thou hast given me, he with me
where I am, ihat they may behold my glory, which thou hast given
me : this prayer will now begin to be fulfilled in its proper iraport.
All the redeeraed will now be gathered in this happy place ; and
the perfect Union between them and the Saviour will commence.
They will begin to behold kis glory, and to possess the glory which
he has given them. Tbat manifesiation of ike sons of God -Will now
be made. Which ihe whole creationhas earnestly-and anxiously ex
pected to this time. This is the period, in which all things will
begin to be theirs : the tbings of this world, by an instructive and
dehghtful recollection ; tl^e things of that which is to cOme, by
exquisite and unlimited enjoyment. Of course, whatevei- material
beauty, greatness, and glory,- can furnish ; whatever their lumin
ous minds can understand, or enjoy, of this nature ; will now be
gin to be lavished ori them with a bPunty, becoming the character
of God. .
Perfectly correspondent, with these views of the subject is the
description pf the New Jerusalem, contained in this discourse of
St. John. The foundations of the heavenly City aregarnished with
all manner of precious stones. Its dimensions are wonderfully
great. Its wall is of jasper. . Its buildings are of pure and. pellu
cid gold r its gales are pearls : its watchmen are angels. The
Throne of God, and the Lamb, is in the midst of it. Out of this
¦throne proceeds the river of life, and on its banks stands the tree
of Ufe, yielding the various fruits of immortality. No temple is
found here. No night. overcasts the sky. No moon shines. No

SEB. CLXX.] THE HAPPINESS OF HEAVEN, 49 j
sun arises, fhe Lord God Almighty , and the Lamb, are ike temple
of this divine residence; the Siin which shines with the splendour
of everlasting day.
Into these mansions, TAere skall in no wise enter any thing, that
defileik, or tkat worketh abomination, or that maketh a lie. • There
will be nothing to deceive, nothing to pollutP, nothing to awaken
disgust or abhorrence. Every sinner, and eVery sin, will be finally
excluded. Rebellion will have spent its force, the iron rod of op
pression will be broken ; the trumpet will havp blown its final
blast ; the last shout of battle will have expired ; destructions will
have come to a perpetual erid. Tumult, suspense, and fear, will
be no more. The minds of these happy inhabitants will never
more be assailed by temptation. No lusts will rankle within ; no
enemies will seduce without.
Private, separate interests willbe felt, and known, no more. The
universal good will allure every eye, engross every heart, and
move every hand. ' Peace, dierefore, not in word, nor in tongue,
but in deed, and in\ truth ; the peace of minds ; the harraony of
views ; the unison of affections, will spread over, all the millions,
who inhabit this land of promise ; and diffuse an universal, and
eternal, serenity vvithin, and without the soul.
Here, also, all things will live, ' Death and sorrow, disease and
pain, crying and tears, will have fled for ever. There will be no
thing to destroy, npthing to impair, nothing to lamerit. Every
thing will live ; and not merely live, but grow, and flourish, and
bloom, without interruption. Life in a sublime and superior sense,
life vernal and immortal, will impregnate the streams and trees, the
leaves and fruits ; and animate the bodies and minds of the ffrst-
born. A glorious antitype will be found, here, of the wheel, seen
by Ezekiel in the vision of the Cherubim. One spirit, you will
remember, one life informed both ; for the spirit of life was in the
wheels, as well as in the' Cherubim.
As all things in heaven will be informed with life; so they will
become universally means of joy. The present world is 'justly
styled a vale of tears. Distress awaits us here in a thousand forms.
Within us, it dwells ; without, it assails. We are sinners, are the
subjects bf ungratified desire, disappointment, disdoritent, reproach
es of conscience, and diSfressipg apprehensions toncerning the
anger of God. At the sanie time, our frail bodies ai-e subjected
to the evils of hunger and thirst, of cold and heat, of weariness
and languor, of sickness and pain, of decay and death. Our
friends, and families, are in want, pain, and sorrow : they sicken
and die : their sins disgrace them, and wound ms ,- and awaken
excruciating apprehpnsions concerning their destiny beyond the
grave. War, also, frequently spreads wide the miseries of dis
may, plunder, slaughter, and devastation. To beings, habituated
to a state of existence, so extensively formed of these distressing
materials, how welcome must be the change which transports them

492 THE HAPPINESS OF HEAVEN. [SEB. CLXX
from this world to Heaven ! When (Ae ransomed ofthe Lord skall
return, and come to the celestial Zion witk songs ; everlasting joy
shallbe upon tkeir heads; ihey shall obtain joy and gladness, and
sorrow and sighing shall flee away.' Heaven is created to be the
residence of happiness. Every thing which it contains willbe
beauty, grandeur, and glory, to the eye ; harmony to the ear ; and
rapture to the heart : rapture which admits no mixture, and knows
no termination.
II. The Character of the Righteous in the future world rhay
be illustrated in tke following manner.
Tkey are beings composed of Body and J^ind. Their bodies I
have described in the discourse on the Resurrection ; and shall
only add here, that they -will be means of increasing essentially
both the power, and the enjoyment, of their minds ; so that they
will be happier, afler the reunion of these two great constituents
of their existence, than before. Jnthe present world, our bodies
are full of imperfection; possessed of obtuse faculties ; furnishing
us information with difficulty, and in parts and parcels; sluggish in
their nature, and heavy in all their movements. By disease, also,
and accident, their own powers are impaired;- and, with them,
those of the mind. Even when these evils do not exist; age
brings on certain decay, weakens every power, and blunts every
perception. .
But in the world of glory, the body, as was formerly observed,
will become a spiritual body ; possessed of a perfection, corres
ponding altogether with that of the mind. By means of it, the
mind will perceive more clearly, enjoy more exquisitely, and act
more usefully, than it would do,if disembodied.
It is not here intended, that minds need^ in the metaphysical
sense, the possession of bpdies tp complete thefr happiness }.. or
that Saints-, hereafter, will enjoy a felicity, superior to that of An
gels. It is only intended, that thjs is One way, in which God is
pleased to make happiness perfect ; and that saints themselves will
be in a state of higher perfection, than if they -were unenabodied.
Of this, il is apprehended, the evidence is entire, in the great fact,
that Christ will reign for ever in his own glorified body : for it will
not be supposed, that his human nature will by this fact be render
ed less glorious. ^ ;
The Redeemed are, also, just -men, made perfect. The word per
fect is differently understood. Il may be proper, therefore, to ob
serve, that I intend by it, not a state of existence, which admits of
no accession to the powers of the mind, its attainments, or its en
joyments. The Infinite mind only is perfect in this sense. I in
tend that state, in which the mind will be the subject neither of
fault nor error, neither of decay nor weariness ; in which there
will be nothing to lessen its usefulness, or impair its enjoyment ;
m which it will be entirely approved by itself, and entfrely loved
by its Maker ; in which it will fill a station, and act a part, in the

SEB. CLXX.] - THE HAPPINESS OF HEAVEN. 493
Divine Kingdom, altogether necessary, desirable, and honourable,
and will perform these things perfectly, and belter than they would
be performed by any other being whatever. This, if I mistake
not, is the perfection of Angels, and the perfection of those who
are declared by Christ to be irfayysXoi, equal, or lik^ to, Angels, Both
will, however, improve in their attainments, and in their attributes
also, for ever.
Tkey are redeemed. They have all been apostates, rebels, and
outcasts ; and were once children of wrath, because they were chil
dren of disobedience.. They were all, therefore, condemned by
the Law of God ; and, had they been left to themselves, must have
perished for ever. Every one of them, also, was turned from
darkness io ligkt, and from the power of Satan unto God; was re
newed by the Divine goodness, and the mysf-drious influence of ihe
Spirit of grace. Evei-y one of them was once lost to the virtuous
universe, and has again been found. ,
Thus they are a new order of. beings in. the Divine Kingdom :
beings, restored from endless sin lo - endless holiness, arid raised
from absolute perdition to immprtal life. How amazing the change ;
how imnienSe the deliverance ! So amazing, so literally immense,
that eternity will _ scarcely be sufficient to unfold the keighth, the
length, and the breadth of .this unexampled dispensation.
¦ In this character, the Redeemer will behold thera forever, as
the pecuUar reward of his mediation, the trophies of his cross, and
the gems in his crown of glory. Throughout the ages of Heaven
he will look on everyone as an Immortal Mind, to save which from
endless turpitude and ruin, he shed his own most precious blood; as
a Mind, recovered by himself to the Divine kingdom, re-inslamped
by his spirit with the image of God, and thus furnished with an in
defeasible title to eternal glory. "
Tkey are adopted Ckildren of God. The relation, expressed in
these terms, is neither fanciful, nor figurative ; but real, acknowl
edged by God,-and inestimablyimportant. In, the covenant of grace
he was pleased- to promise, that hepould be iheir God, and that they
should be his people ; that he would be a Father to them, and that
they should be Ais sons and daughters. . This covenant he will now
completely fulfil; this relation he will now consummate ; in the
sight of the universe. He will acknowledge them as heirs of God,
and joint heirs with Jesus Ckrist to his kingdom and glory; to an
inheritance incorruptible, undefiled, and tkat fadeth not away; an
inheritance, eternal in the heavens ; a kingdom, prepared^for them
from the foundation of the world. Christ, says St. Paul, Heb. ii.
11, is not ashamed. io call tkem bretkren. God, say s the same Apos
tle, Heb. xi. 16, is not^ asharaed to be called their God.
. , TAe^ are Brethren to each other. In this character, they will
behold each other as made of one blood, and as sprung from the
same loins ; as redeemed from sin arid misery by .the death of the
Son of God : as renewed by the sa'me spirit of Truth ; as fellow-

494 THE HAPPINESS OF HEAVEN. [SEE. CLXX.
members of the same ' Church ; as fellow-travellers in the same
journey towards Heaven ; as ruined by. the same apostacy, recov
ered by the same mercy, and heirs of the same glorious inheritr
ance. How many bonds of endearment, and union, are here pre
sented to our view! How intimate ~ are these relations! How
important in their nature 1 What sources of attachment ! What
indissoluble ligaments do they form for the heart ! What intense
endearment must they awaken ! What delightful offices of love
must they inspire ! '
They are also Companions of Angels^ Ye are come, says St.
Paul, with the anticipating spirit of prophecy, Fe are come unto
mount Zion, and unto the City of ike living God, tke heavenly Jeru
salem ; and to an innumerable company of Angels. And round
about ihe Throne,' says St, John, were four and twenty seats, and
upon the seats I saw four and twenty Elders sitting, clothed in white
raiment; and they had on their heads crowns of gold. And before
ihe Throne, there was a sea of glass, like unto crystal. And in the
midst of ihe TTirone, and round about ihe tkrone, were four living
Ones, full of eyes, both before and bekind. 'In this passage the
sarae station is allotted to the Representatives of the Church, and
the Representatives of the Angelic host.
Throughout every part of the same book, Arigels and glorified
saints are exhibited as dwelling together in the satn^e glorious man
sions, occupied in the sarae eraployraents, and united in the same
praise. When the four Living Ones cry, Holy, Holy, Holy, Lord
God Almighty ! who wasi, and who ari, and who. art to come ; the
four and twenty Elders fall down before Him, that sitteth on the
Throne, and worship him, that liveth for ezier and ever ; and cast
iheir crowns before the Throne, saying, Thoii ari worthy, O Lord, to
receive glory, and honour, and power ; for thou hast created 0,11
things, andfor ihy pleasure ihey are, and were created.
The Angel Interpreter also, whom'Sf. John, astonished, and be
wildered, by the Vision of the New Jerusalem^ attempted to wor
ship, replied to bim in these remarkable words : See (Aom doit not.
I am ihy fellow-servant, and of thy brethren the Prophets, ' and of
tkem who keep tke sayings of this hook. No words could more
completely evince the truth of the doctrine under consideration.
Angels, as I have formerly shown, are the first of all created
beings in worth, dignity, and glory. To be the companions of
these exalted Intelligences, these most favoured creatures of God,
must plainly be a privilege, which words will in vain- labour to de
scribe, and imagination, to conceive.
Finally. Tkey are Kings, and Priests, unto God. In the dis
courses, just now alluded to, I have exhibited, very imperfectly in
deed, the dignity and glory of the stations, which Angels occupy
m the Divine Kingdom. The saints, who will hereafter be their
companions, will occupy similar stations. The name. Priest, in
this declaration, indicates (Ae distinguished purity of their charac-

SEB. CLXX.] THE HAPPINESS OF HEAVEN. 495
'T'" ^^^ teaches us, that tiieir thoughts, affections, and purposes,
will be an unceasing and eternal offering of sweet incense in the
Sanctuary of Heaven. The npme. King, denotes (Aeir, distin
guished honour ; and informs us, dial they will hereafter be eleva
ted to princely employments, and peculiar dignities, in the Empire
of Jehovah. To him that overcometh, says our Saviour, will I
grant to sit with me in my Tkrone ; even as falso overcame, and am
set down witk my Fatker in Ms Throne. Rev. iii. 21. Tkey skaU
reign, said die interpreting Angel to JoAn, when describing the fu
ture happiness of the Righteous. TAe^ skaU reign for ever and
ever.
REMARKS.
I. Tliese considerations illustrate in ihe strongest manner ike
Goodness of God.
The blessings, which have been sumraarily mentioned in this
discourse, are all created, and bestowed, by the Infinite Hand, and
contrived by the Infinite Mind. They are the best of all bless
ings ; irameasurable in their value, in their multitude numberless ;
in their duration eternal. To gi,ve such blessings, as these, lo any
beings, even the greatest and most excellent, would be an exer
tion of bounty, which could npt fail to claim pur high admiration.
Here they are given to the humblest class of IntelhgentCrealures :
a great part of whom have held their earthly course along thp line,
which forms tbe lowest limit of moral agency ; and,, during their
residence in this world, have always traveUed along the verge of
animal nature. Nor is this all, they are given to apostates ; ex
communicated by themselves from the assembly of virtuous be
ings, voluntary aliens from the Divine Kingdom ; useless to their
Creator; and nuisances to his creation.
Why are they given at all ? To this question no, answer can be
returned, but that they are the mere overflowings of unhniited
goodness. Why, above all, are they given lo such beings, as
have been here described? To give in this glorious manner to
those, who are possessed of the highest created worth, between
whpse character, and rewards there is a percep|;ible degree of
congruity, evidences a bountiful disposition, whose extent and ex
cellence are plainly imcomprehensible. But our conceptions of
the glory of this disposition are mightily enhanPed, when we be
hold these blessings flowing in uninterrupted ancj eternal streams
to beings, who have forfeited all good, and who were destined to
drink the cup of bitterness for ever. Oh give thanks unto tke
Lord, said David, _/br Ae is good, for his mercy endureth for ever!
Who remembered us in our lozo estate, and hath redeemed us from
our enemies; for kis mercy endureth for ever! Oh give thanks
unto the God cf Heaven, for his mercy endureth for ever.
2. Tkese considerations very forcibly impress upon the mind tke
Glory of Christ in the zpork of Redemption.

498 THE HAPPINESS OF, HEAVEN. [SEB. CLXX.
When we read those passages of Scripture, in which the future
happiness ofthe Righteous is exhibited ; we are struck with as
tonishment at the strength, and splendour, of the exhibition.- . 1 do
not remerriber, that in all the conversations, which I have heard
concerning this subject, a single individual has, in any instance,
given me reason to suppose, that he considered the Scriptural
declarations concerning it, as intended to be fulfilled in the strict
sense. Numerous as they are, and uniform as thdr tenour is,
they appear, so far as I have observed, universally, to be regard
ed as pictures intehtiorially overdrawn ; as poetical efforts, beau
tiful indeed, and sublime, in an eminent degree, but rendered by
the imagination of the writer, bold, fervid, and hyperbolical, in
such a manner, as not to be received without many limitations.
With this general view of the stibject, I am persuaded, most per
sons rest satisfied; and thus regard. Heaven- as a slate, somewhat
happier than that of EMen ; but substantially the' same with that,
which mankind would have enjoyed, had! their Progenitor continu
ed steadfast in his obedience. But with these conceptions, eyery
person, who pleases, may see their is no accordance in the Scrip
tures. ' - '
What has given birth to such conceptions appears to me plainly
to be the apprehension, universally diffused, that these wonderful
blessings cannot with propriety be dispensed to Such beings, as
men are, even in their best estate.
The Righteous, as well as the Wicked, are in the Scriptures
said to he rewarded acdbrding io iheir works. The wicked, it will
be remembered, are rewarded for their works, Ps well as aqcord-
ing to them. But this cannot be said of the Righteous, unless in
a very humble, and very remote sense. The Righteous are saved
frora perdition, and rewarded with eternal Ufej solely on account
of the obedience of Christ. Their own works are merely the pro
portional measure of their reward. All are alike interested in the
Righteousness of Christ ; and are therefore alike entitled tp a re
ward. But here is a real, and considerable,^difference in the degrees
of excellence, which they severally obtain; and exhibit ; and this
difference, we are taught by the Scriptures, as reason would natur
ally teach us, will become the foundation of a difference in their
future allotments. Christians, I belieife universally, are sufficient
ly ready fd admit, that theii- escape frorii hell, and their admission
to Heaven, are blessings, owed wholly to the obedience of Christ,
and in no sense merited by themselves. Still, I suspect, that few
of them aslj what that Heaven is ; that degree of happiness, which
will be the proper consequence of Christ's obedience, and a suita
ble reward for its transcendent worth. Had Adam obeyed ; bis
Posterity would have inherited a happy Immortality. Few Chris
tians, I am persuaded, eVer inquire concerning the nature and
blessings of this happy Immortality, or-of that, which will suitably
reward the obedience of the second Adam., Thus, considering

3EB. CLXX.] THE HAPPINESS OF HEAVEN. 497
Heaven merely as a happy Immortality; acknowledging them
selves to be admitted to il on account of Christ's Righteousness ;
and yet supposing, that the kind, and degree, of happiness, will in
some indefinite manner, or other, be. suited to the nature, and
value, of their own obedience ; they think that Heaven, so far at
least as themselves are concerned, must be a state of comparative
ly moderate enjoyment. Without supposing themselves,, there
fore, to disbelieve, and without disbelieving in fact, the truth of
Revelation, without calling in question intentionally, or precepti-
bly to themselves, any passage of Scripture ; they suffer not a lit
tle of that, which is revealed concerning the glory of Heaven, lo
stand for nothing.
To this mode of thinking, the humihty of good men powerfully
contributes. Tbey cannot realize, that theraselves, stained as
they are wilh guilt, nor that any men, were they even perfect, can
be admitted to such enjoyments, as those, which are unfolded in
the proraises ofthe Gospel. The distance between the reward,
and the character of the recipient, is too great ; the change is too
absolute, and wonderful ; to be admitted into the mind. "Is it
possible," will a man of this character instinctively ask, " that such
an one as I, should inherit enjoyments of this transcendent nature?"
To the sarae current of thought, that so frequently quoted text
bas probably contributed not a little, although in an indirect man
ner : Eye katk not seen, nor ear keard, neitker have entered into tke
heart ofman, tke tkings, wkick God hath prepared for them that
love kim. It would seem, that most of those, who have quoted this
text, have made a full stop at the conclusion of the verse. Had
they proceeded to the very next words, they would have found
them the following. But God hath revealed ihem unto us by kis
Spirit, Whatever may be the things, which are here declared to
have been unseen, unheard, and unimagined, St. Paul informs us,
that tkey are revealed to us by the Spirit of God ; and since the
time of this Revelation, are, therefore, not unknown to us, unless
through our negligence. Still, I believe this text has put a kind of
negative in the minds of very many Christians, upon most of their
inquiries concerning the Heavenly state. Under the influence of
this declaration, they seem to have supposed, that the Bible must
of course be silent concerning this subject ; and to have wandered
oyer the passages, where it is mentioned, without stopping to ask
what was their meaning. In their meditations on the futureiehcity
of the Righteous, they seem to have drawn up this conclusion, that
it is something indefinitely and indescribably great indeed, but left
for their imaginations to form as well as they can, and their hearts
to hope; rather than something, to an important degree unfolded
in the word of God.
To me, all this appears unhappy. No reason, it is presumed,
can be given, why in this, any more than in other cases, we should
limit the word of God by our own views ; and interpret its declara-
VoL. IV. fiS

498 THE HAPPINESS OF HEAVEN. [SER, CIXX.
lions according to the dictates, eiiher of our feelings, or our philos
ophy. Il is undoubtedly to be adraitted, that the rewards of the
Righteous; in the future state, are wonderfully disproportioned to
any worth, of which they can boast. But this ought to occasion
no surprise, when we remember, that (Ae reward is not of debt, but
of grace ; that we are not only justified, but glorified also, solely
on account ofthe obedience of the Redeemer. If this considera
tion be kept in view ; we cannot, I think, hesitate to admit, that
all, which is declared in the Gospel concerning this subject, may
be strictly just withou^exagge^ation. St, Paul has certainly re
moved every difficulty, whicfrmight have hung upon it; and every
perplexiljr, with which our considerations of it are attended. He,
says this Apostle, triumphantly discussing it in the eighth chapter
of Romans, He, tkat spared not Ms own Son, hut delivered Mm up
for us all, kow skall ke not, with Mm also, freely give us all tkings.^
The Righteous, the virlue which constitutes their character, and
the happiness lo which it is entitled, are all given to Christ in the
covenant of Redemption, because He made kis soul an offering for
sin. They are (Ae seed, which, it is promised, should prolong their
days ; or be happy for ever. In them he sees the fruit of the trav
ail of his soul, and is satisfied therewith. Here (Ae gracious purpose
of Jehovah prospers in his hands''^ perfectly and for ever.
When we consider the subject in this manner; the difficulties,
which seem lo attend it, vanish. He, who belie-^es, that in conse
quence of the obedience of Adam, his Posterity would have en
joyed immortal life in a paradisiacal world, cannot rationally doubt,
that in consequence of the obedience of Christ, his followers will
enjoy all the blessings, promised in the Heaven of the Scriptures.
He will cease to be surprised, when he hears the Saviour say.
Father, I zoill tkat tkey, wkom thou kast. given me, he zbitk me wkere
I am ; tkat tkey may bekold my glory. And tke glory, wkick tkou
gavest me, kave I given tkem : or lo hear him say. He, tkat over-
comeik, skall inherit all things : or to hear him say. To him, tkat
overcometh, will I grant to sii with mein fny thrqne, even as I also
overcame, and am set down witk my Fatker in kis tkrone. He will
no more wonder to find Si. Paul declaring to the Corintkians, AU
things are yours :¦ Wketker Paul, or ApoUos, or Cephas, or tke
world, or life, or deatk, or tkings present, or tkings to come, all are
yours. However strange this sublime declaration may seem, its
mysteriousnPss will cease to perplex him, when he reads, and
considers, the following verse : And ye are Ckrist'' s, and Ckrist is
God's But, while these magnificent promises are thus explained by
the mediation of Christ, they in return reflect the highest glory on
that wonderful work. With what splendour, and excellence,
must that obedience appear to the eye of God, which his wisdom
*Isaiahim. 10, 11. Lowth.

SEB. CLXX.] THE HAPPINESS OF HEAVEN. 499
thinks it proper to reward with the creation of new heavens and a
new earth ; the everlasting residence of righteousness, truth, hap
piness, and glory ; w;ith all the magnificence, and all the enjoy
ments, of the New Jerusalem ; with the endless multitude of the
first-born, given to him as his everlasting possession, arrayed in
the splendour of knowledge and virtue, quickened by the smile of
infinite complacency, and elevated to the summit of created glory.
Even this is not all. Of the increase of his government and peace,
that is, ofthe glory of his providence, and the prosperity of his
subjects, (Aere shall be no end. All things bere, fair, great, and
exadfed, at first, will soften, refine, and harmonize, with ever-
improving beauty, enlarge witb perpetually increasing grandeur,
and rise with a sublimity ascending for ever. Witb this prospect
Ul full view, who will not exclaim, How great, how good, how
glorious must He be, of whose wisdom and excellence all these
things are only the proper reward ! ^

SERMON CLXXI.

THE REMOTER CONSEQUENCES OP DEATH.  THE HAPPINESS OT
HEAVEN.

Retelation xxi. 1 — 3.— And I saw a new heaven and a new earth : for the first
heavenand the first earth were passed. away ; and there was no more sea. And I
John sate the holy City, JVew Jerusalem, coming doiim from God out of Heaven,
prepared as a bmde, adorned for her husband. And I heard a great voice out of
Heaven, saying ; Behold, the tabernacle of God is with men, and he will dwell
with them, and they shall be his people, and God himself shall be with them, and
be their God.
In the preceding discourse, derived from these words, I pro
posed to consider,
I. The Residence;
II. TAe Ckaracter;
III. The Employments ; and,
IV. The Enjoyrnents ; of tke Redeemed..
The two first of these I examined in tjiat discourse. The two
last I shall now make the subject of consideration.
Heaven is exhibited in the Scriptures as the world of joy, and
praise. The account, here given, is both rational and sublime.
Still, if I mistake not, il is oftpn made the foundation of views con
cerning Heaven, whicb are erroneous, and unhappy. Unless I
am deceived, it is a very common opinion, that to receive enjoy
ment, and to praise the Author of it, constitute chiefly, if not
wholly, the state of existence allotted to the Righteous in the fu
ture world. This opinion I suppose, indeed, to exist indefinitely
and loosely ; and without any known decision of the mind, either
that such will be the fact, or that such is its own opinion. Yet I
suspect, that, if many persons, and those not of inferior under
standing, were to be asked in what the happiness of Heaven con
sists ; the two particulars above mentioned would make up their
answer. This I suspect, because Ifind these objects mentioned
alone, alraost always, when Heaven becomes the theme of dis
course. To praise God for the perfections of his nature is unquestionably
an universal, and eternal duty, as weU as a delightful employment,
of Intelligent creatures. Far be it from me to undervalue the im
portance, or the excellence, of this duty. To receive enjoyment,
also, is unc(uestionably one great end, for which Intelligent crea
tures are made ; and an end, clearly worthy of their Maker. But
the mode, in which this enjoyment is attained, and the means of

SEB. CLXXI.] ..„ THE HAPPINESS OF HEAVEN. 501
its accomplishment, are considerations of peculiar moment both
to the views which we form of the celestial happiness, and to the
nature of the happiness itself.
The State of existence in Heaven is not exhibited in the Scrip
tures as a mere state of recipiency, if 1 may be allowed the term ;
or of mere quiescent enjoyment..^ Glorified spirits are not, as I be
lieve, mere vessels, into which happiness is poured by the Divirie
Hand ; and do not merely enjoy wkat is tkus communicated. On the
contrary, (Ae^ are the most active of all beings in the Creation of
God; the most laborious ; and the most .unremitting in their exer-
tions. Out of this activity their happiness, in a great measure,
springs. '
Christ has taught us, that i( is more blessed to give, than to re
ceive ; that is, to communicate good to others, than to receive it
from their bands. This great principle I have endeavoured to il
lustrate, variously, in several of these discourses ; particularly in
those on tke End, for wkick man was created; on tke Foundation
of virtue; and on tke Irifiuence of Virtue upon Personal happiness.
In these discourses it was, I flatter myself, clearly proved, that to
do good is to possess a higher, and happier, slate of being, than
that of merely receiving. If, then, the state of tbe blessed is a
state of mere recipiency ; it is plainly, and wonderfully, inferior
to such a state, as we can see wilh certainty might easily exist :
for -nothing is more clear, than that a world migA( be created, and
filled with inhabitants, whose employment it would be to do gOod.
Again ; . Angels are the present inhabitants of Heaven. Of all
beings they are the most active : as I. have endeavoured to show,
when discoursing concerning their character. The present state
pf Heaven, therefore, is a state of the most active and unwearied
exertion. Il cannot be beUeved, that, when this glorious world is
so far changed, as with propriety to be styled a new Heaven, its
inhabitants will be sunk from a higher to an inconceivably lower
state of being.
If the observations, which have been already made, are allowed
to be just; it must be clearly perceived, that the enjoyraents of
the Righteous will arise, to such a degree, out of their employ
ments ; and that these objects will be so necessarily, sofrequendy,
and so extensively blended together ; as to render a distinct con
sideration of them both difficult and useless. I shall, therefore,
blend my observations concerning them under the following
heads :
\. It will he one Employment ofthe Rigkteous in the future world
to study tke Works, and learn tke Ckaracter of God.
It will not be denied, that this is the proper employraent of tke
Intellect possessed by rational beings ; the purpose, for which it
was created. The end, here proposed, is the knowledge of God.
The means, by which it is accomphshed, are the study of his works.
These, whether material or immaterial, all existed, originally, m

g02 THE HAPPINESS OF HEAVEN. [SER. CLXH;
the Uncreated Mind ; and are all, merely, various means of dis
playing infinite power, wisdom, and goodness.
Matter, however insignificant it may seem as a collection of atoms,
assumes a very different character, when pndued with its peculiar
powers arranged in an immense system, and operating to great and
glorious purposes. In this view, it becomes capable of exhibiting
the greatness and glory of Jehovah in a manner, exceedingly sub
lime and wonderful. Accordingly, the Divine writers, particularly
the Psalmist, often make the objects, constituting tiiis part Of the
Creation, the themes of their wonder and praise.
In the material kingdom, particularly, we see beauty displayed
in milhons of forms, and varieties ; and novelty in every transition
from object to object. Grandeur also, arid sublimity, engross the
impgination in the mountain and the ocean, the tempest and the
volcano, the sun, the moon, and the host of heaven. When we
lift up our thoughts, by the aid of astronomy, to the solar system,
and contemplate the Sun as a vast central worid, encircled by a
host of other worlds; with their innumerable inhabitants ; when we
consider the universe as filled with suns, surrounded by similar
worlds; still more, if we regard all these as arranged into one
vast harmonious system, suspended from the throne of God, and,
amid all their apparent wanderings and mazes, moving for ever
with perfect order around the Heaven of Heaveps ; we can want
no proofs, that the material creation is sufficiently magnificent to
become a most useful object of investigation to any created mind,
however capacious, however dignified, however sublime, may be
its powers of .conception.
But the material creation is capable of becoming a still more
interesting object of contemplation. It is a vast storehouse of
means, all fitted, all operating, to the production of the best ends.
In this world we daily see it the raeans of life, comfort, and use
fulness; of instruction and warning ; of admiration, gratitude, and
praise; to ourselves. In other worlds it is, probably in a far high
er degree, the means of excellence, and enjoyment, to their re
spective inhabitants : such as are capable of enlarging any mind
with both physical and moral science, in a manner which ages of
ages will not enable us to comprehend. Above all, when we re
member that God is the grarideur which every where spreads ;
the sublimity which rises ; the beauly which glows ; the life which
animates ; the wisdom which astonishes ; and the goodness which
provides, sustains, and rejoices; we shall see this field of contem
plation, and inteUigence, not only exalted, immense, and endlessly
improving, but Uterally divine.
Tke world of minds is, however, a far more august and glorious
field of such contemplation. Minds are as much superior to mat
ter, as thought and voUtion are superior to extention and soUdity :
and are the end for which matter was formed. The material crea
tion is a sumptuous palace. Minds are its inhabitants ; without

SEB. CLXXI.] THE HAPPINESS OF HEAVEN. 503
which the mansion, witii all its furniture, would be empty, solitary,
and useless.
In the world of minds, all the sources of admiration, and en
joyment, are found in still higher degrees. They are endlessly
diversified in thought, purpose, and action ; and hence furnish to
the eye novelty, presented to its view in an eternal succession.
Minds are, also, intensely and divinely beautiful. Virtue, the beau
ty of the mind, derives this peculiar character from the gentle,
serene, and sweet affections ; and is of all attributes incomparably
the most delightful. In a single mind, il is capable of diversities,
incomprehensible by us. What then must be its varieties in the
whole Intelligent Creation ! All thpse, it must be remembered, are
varieties of beauty only ; as light in all its different colours is still
the same glorious element.
At the same time, minds are the noblest specimens of created
greatness. This is especially seen in magnanimous affections,
elevated sentiments, subhrae Conceptions, and. the exalted actions
to which they give bfrth. Even in the present world we are not
absolute strangers to these illustrious objects. Heaven is the na
tive Country of all that is beautiful and magnificent. Virlue here
exists in every beautiful, every noble, form. Whatever is trifling,
little, and low, is here precluded for ever. Here are seen, and
studied, the beauty of the Cherub, the dignity of the Seraph, and
the greatness of the Archangel. Here, also, the Messiah presents,
in a manner capable of being understood by sanctified minds, the
excellence and glory of Jehovah ; the effulgence bf the Sun of
Righteousness ; reflected, softened, and brought down to the com
prehension of a limited understanding. All^these objects, it is to
be remembered, are seen in Heaven by minds, invested with new
powers of discernment; and with an equally new, as well as intense,
delight in the contemplation of the objects themselves.
Tke Providence of God will become a still more glorious field of
knowledge to the Righteous in the future world.
The providence of God is the End, for whicb the Creation ex
ists. Creation is merely a collection of means ; immensely mag
nificent indeed ; an astonishing display of contrivance ; a subUme
proof of almighty agency ; but by itself inexplicable, and useless.
In providence, worlds do not barely exist ; but operate to desira
ble purposes, and become the mearis of created wisdom, virtue,
and happiness. In providence, minds do not barely possess be
ing ; but understand, design, act, love, and enjoy. Here the rea
sons are found, why such beings have existed in such places, times,
and circumstances ; and were endued with such powers and facul
ties. Here, , also, is seen the government of God, exerted over
them -, and the wisdom and goodness, eraployed in his various dis
pensations. Providence, therefore, is the fairest and best display
of Infinite perfection

504 THE HAPPINESS OF HEAVEN. [SEB. CLXXI>,
In this world we are children, standing on the bank of a mighty
river. Casting our eyes upward, and downward, along the chan
nel, we discern various windings of its current ; and perceive, that
it is now visible, now obscure, and now entirely hidden from our
view. But being far removed from the fountains whence it springs,
and from the ocean into 'which it is emptied, we are unable to form
any Conceptions of the beauty, usefulness, or grandeur, of its pro
gress. Lost in perplexity and ignorance, we gaze, wonder, and
despond. In this situatiori a messenger from Heaven coraes to our
relief, with authentic information of its nature, its course, and its
end ; conducts us backward to the fountains, and leads us forward
to the ocean.
This river is the earthly system of providence : the Bible is the
celestial messenger : and Heaven is the ocean in which all preced
ing dispensations find their end.
In that glorious world, no Revelation will be needed to illumine
the thoughts of its inhabitants concerning the Divine administra
tions. While they were here below ; they thought as children,
ihey spake as children, and they reasoned as ckildren ; but now they
kave hecome men ; and have left behind them all tkeir ckildisk im
perfections. Once tkey knew in part ; now ihey know even as tkey
also are known. Possessed of superior vision, the eye will, here,
with a direct and undeceiving survey, trace from. the beginning the
glorious dispensations of its Creator towards the various inhabit
ants of his boundless empire ; will see them rise from little fouri-
tains ; and, enlarging by continual additions, become mighty rivers.
In all their progress, they will see gopd, both raoral and natural,
produced without intermission, and increasing without end : while
the glory of the Uncreated Mind, dawning on the original darkness
with a beautiful lustre, skines perpetually more and more unto ike
perfect day.
Here God will be seen as ke is. Here, also, he will, in a sense,
be all that is seen. In his presence created glory will, fade, and
be forgotten.
In Heaven ihe mysteries of the present world will be finished.
Every being and event will appear to have been known, and chos
en, frora the beginning, and to have been a proper part of a per
fect system. It will be seen, that nothing was defective, and no
thing superfluous ; that sparrows fell to the ground, and that the
hairs of our heads were numbered, according to the dictates of
Infinite Wisdom. . In a word, reasons of sufficient importance will
be disclosed, why every thing was as it has actually been ; and
why the universe was not formed of different materials, or con
ducted in a different manner. '
In the Intelligent Kingdom, particularly, will these delightful
things be eminently visible. The knowledge, virtues, and actions,
of Saints, and Angels, willbe the fairest images, the brightest co
pies, of supreme perfection ; a resemblance, which, through age,

SEB. CLXXI.] THE HAPPINESS OF HEAVEN. 50^
succeeding age, will become more beautiful, more lovely, more di
vine. With the improvement of their excellence will his provi
dence towards them exactly correspond ; and, as their character
becomes more exalted, his dispensations will assume a continually
increasing splendotir. The character of a great and wise Prince
is most effectually leai;ned from the wisdom of his laws ; fhe ar
rangement of his officers and their employments ; the magnifi
cence of his court ; the inildness apd equity of his government ;
and the high honour, voluntarily rendered to him by all his sub
jects. Thus the character of Jehovah will be seen in the glory
of his residence ; thc dignity and virtue of those who Surround his
throne ; the wisdom of their destination, offices, and employ
ments.; their reverence for his perfections ; their devotion to his
service ; the rewards, which they receive from his hand ; and,
particularly, in the characteristical nature of his government, by
which all things will improve, refine, and brighten, for ever.
TAis knowledge of the Rigkteous, in Heaven, will be extensively
acquired by Contemplation, For this employment they will be raost
happily fitted by the superior vigour of their minds ; by the vast
ness of the field opened to their view^ by the dehghtful nature of
the objects, which it contains; and by the endless opportunities,
furnished for it in the progress of duration.
Wkat they will acquire from this source, tkeir mutual Communica
tions will migkiily enlarge. The different generations of the Right
eous will unfold to each other those providential dispensations of
God to his Church, of which tkey have severally been witnesses ;
their own difficulties, and temptations; thpir faith, and hope; their
perseverance, and triumph; together vrith all the manifestations
of mercy, which they received in the present world. Into tkese
things, Angels, also, w'lll desire to look: for they will discern by
means of (Ae Ckurck the mangold zoisdorri of God. From them
will men, in their turn, learn witb transport the dispensations of
God in the Heavenly world throughout all its past ages. In this
manner will the eye behold the events of all preceding periods,
brought together from every part of the universe, concentered in
one luminous point, and formed into an image, intense, exact, and
beautiful, beyond imagination.
Christ is the light of Heaven, as well as of the present world.
He has taught us, that he will feed his followers, and lead them to
living fountains of waters. He vrill furnish them with that knowl
edge, whichis the true food of the mind ; and, tO slake their thirst
for improvement, will lead them to the fountains of Eternal wis
dom,, from which they shall drink for ever. The perfections and
pleasure, of tJhe Uncreated Mind, he will eternally unfold ; and di
rect them, throughout all the ages of Heaven, in the paths of truth,
virtue, and enjoyment. The Instructer will be their Saviour. The
disciples will be those, whom he has redeemed from perdition With
toL. TV. 64

506 THE HAPPINESS OF HEAVEN. [SEE. CLXXI.
his own precious blood. Think what must be the instructions of
such a Teacher ; what the improvement of such disciples !
It ought to be added, ihat in Heaven, Testimony will completely
assume its proper character. Safe from error and incapable of de
ceit, perfecdy exact and completely adequate, it will command
assent equally with demonstration. Distrust, the wall of partition
between Intelligent beings, will be finally broken down ; and Con
fidence, unmingled and unalloyed, will resume its place. What a
history will this testimony unfold ! Il will be the history of virtu
ous minds; of angels; of the Redeemer,; of Jehovah; of Ms
boundless wisdom and beneficence ; of (Aei'' virtue and salva
tion. - -
2. Anotker Employment of the Righteous will be to dloripy God.
Under the preceding head it has been observed, that in the nat
ural and moral creation, and in the system of providence, God will,
in a sense, be all that will be known ; and that the intelligence, vir
tue, and enjoyment, of the Heavenly world, will be an immense,
and endlessly varied, display of Divine perfection. It was also
observed, that God will be seen as he is.
With these views of his character; (Ae Heavenly inhabitants will
render to Him supreme and unmingled reverence, ETe will ap,pear
in his proper character infinitely great and majestic, but devested
of all those terrors, amid which he has so often manifested himself
in the present world. He will no longer have Ais Toiay in thewkirl-
wind, and in the storm; nor be- surrounded by a flame of devour
ing fire. These were manifestations made to sinners ; and will
never be repealed in the Heavenly world. That fear of tke Lord,
wkick is wisdom ; ihatyear of the Lord, wkick is a fountain of life ;
will rise spontaneously, and deUghtfuUy, in every mind, when it
fixes its eye on the greatness, and purity, of Jehovah ; at once
infinitely awful and lovely : while the fear, which bringeth into
bondage, will hy perfect love be cast out for ever. This reverence
is a delightful, and exalted, emotion ; an ennobling exercise of
piety ; and the proper regard of a virtuous creature toward the
majesty, and purity, of his Creator.
They will also render to God, supreme Admiration,
In all the works of creation and providence, it will be their ev
erlasting employraent to trace, with. a scrutinizing eye, -the mani
festations of Divine wisdom. This attribute they will find exhibited
in the endless multitude -of beings, and events; their attributes,
and their operations; the fitness of each to its place, and pur
pose ; their perfection, as parts of a mighty whole ; the«Bymmetry,
with which they are arranged ; the skill, with which they are di
rected; the greatness and glory of the end, to which all are des
tined; and thP perfection of the raanner, in which it is accomplish
ed. The field of study is immense ; the investigation will be eternal ;
and at every step, their admiration will- rise higher, and higher,
Without end. '

SEE. CLXXI.] THE HAPPINESS OF HEAVEN. 507
Another exercise of these happy beings towards their Creatoi .
will be Supreme Love,
Their benevolence towards God will be supreme, as being the
Sum of all existence ; compared wilh which the creatures, whom
he has made, are nothing. To his glory, and the prosperity of his
designs, their good- will will occupy all ihe heart, and all the soul,
and all' the strength, and all the understanding. They will regard
him wilh unUmited complacency, as the Being, in whom exists, and
operates, and shines, whatever consummate virtue can approve
and love. They will render lo him intense, and unmingled, grat
itude, as the source of boundless good to a boundless multitude of
beings : good, felt by each, in his own bosom, with astonishment
and rapture.
Equally entire will be (Ae Confidence, exercised by the celestial
inhabitants towards the Author of their blessings.
Tke trutk of God will there be seen to be as ihe great mountains ;
and Ais word for ever settled in Heaven, The soul will rest on the
faithfulness of its Maker as the Rock of ages, and on the mercy of
its Redeemer, as (Ae comer-stone laid in Zion ; tke sure foundation,
tried and precious. The Object will be perfect; the confidence
will be entire. _ ;
In. a former discourse -concerning (Ae Nature of Evangelical
Faith, or Confidence, I have reraarked, that there seems not to be,
in the nature of things, any. science, properly so called, of the char
acter of spirits, beside that, which is possessed by the Infinite
Mind. It is the prerogative of Omniscience to look directly upon
the hearts of spiritual beings, and lo see the nature of their thoughts,
as they exist. Created minds learn the character of each other
by experience. When they uniformly speak truth ; they are be
lieved lo be characteristically .sincere. When they uniformly
exhibit faithfulness ; they become characteristically objects of
confidence. In the same manner they learn the character of the
Creator. '
The mysteries, which in this world have perplexed their views
concerning the dispensations and character of God, will there be
finished by a coraplete disclosure of their nature, tendencies, and
ends, it will there be clearly discerned, that in every case God
proposed, and accomplished, that, which was fittest to be done ;
that, which, in the possession of clear, unprejudiced, unerring
views, their own minds pronounce to be worthy of the Universal
Rulers This conviction will preclude every doubt, every fear,
concerning his future dispensations. The perfection of the past
will be admitted without a question, as complete evidence of the
perfection of the /M(M»-e. The soul, therefore, will cheerfully
yield itself with implicit confidence to the guidance and conduct of
its Creator throughout the never-ending progress of duration.
To the strength, and growth of this emotion, (than which none
is more delightfiil, more excellent, or more improving) the daily

508 THE HAPPINESS OF HEAVEN. [SEB. CLXXI.
administration of the Heavenly system of providence will mightily
contribute. The emanations of forgiving, redeeming, and sancti
fying love, and the smiles of infinite complacency, will, on the one
hand, warm their hearts with a gratitude ; and on the other, invigo
rate, arid enrapture, a confidence '; forbidden by no law, confined
by rio bounds, and capable of no excess.
From all these views, and emotions, in tke minds oftke Heavenly
inkahitants, will fiow tkeir everlasting Praise,
The praise ofthe mind, as every one will easily see, who reads
with attention the various songs, contained in the Scriptures, is
formed by the combination, and exercise, of the attributes, which
I have mentioned. Of this the praise of the lips is only the ex
pression. To the Omniscient, il is obvious, no external worship
can be necessary. The eye, which looks into the mind with an
intuitive view, sees in the union of just thoughts, and virtuous af
fections, particularly ip the combined efforts of piety to glorify its
Author, an altar erected, and an oblation made, of the purest in
cense, and the sweetest of all perfumes. This offering is, how
ever, perceptible to no other being. ThP ends, for which exter
nal religious services are enjoinisd, are to make powerful impress
ions on the mind of the worshipper ; and to awaken powerful sym
pathy, and increase devotion, in many niinds, by participation.
For these ends, il is presunied, it exists in every world, where re
ligious worship exists ; and will unquestionably hold a distinguish
ed place in Heaven. There, the Scriptures teach us, united praise
will be offered up to God throughout the ages of eternity. This
was the peculiar worship of Paradise. It is the peculiar worship
of Heaven.
With immediate reference to this religious employment, fhe fol
lowers of Christ are said lo be made by him Priests unto God,
Every glorified spirit will there be a divinely commissioned Minis
ter of Religion ; whose proper business it will be to offer this pure
and fragrant oblation for ever. The glorious character of God ;
a forgiving, redeeming, and sanctifying God; his wonderful works
of creation, and the astonishing dispensations of his eternal provi
dence, will intensely occupy, and delightfully engrPss, the minds
of these happy beings. In the celebration of these, the first of
all themes, will the souls, and voices, and harps, of the Heavenly
inhabitants, unite with harmony and transport. TAe four Living
Ones, the f oiir and twenty Elders, the innumerable cotnpariy of An
gels, and the great multiiitde, wkick. no man can number, of all na
tions, kindreds, and tongues, will mutually kindle with devotion and
ecstasy, while they resound the everlasting song : Holy, Holy, Ho
ly, Lord God Almighty, wko was, and is, and is to come / Arnen.
Blessing, and Glory, and Honour, and Power, be unto Him tkat
sittetk upon the Throne, and unto the Lamb for ever and ever!
From the same views and affections will spring the Active service,
which tke Redeemed will render to God in the future zoorld.

SER. CLXXI.] THE HAPPINESS OF HEAVEN. 500
Heaven is styled (Ae Temple of God; (Rev. vii. 15) to denote
the character of its inhabitants as being all virtuous, and their em
ployments as being all sacred. In tkis Temple, it is said, tkey
serve God rehgiously da^ and nigkt; to denote, that, however they
may be employed, their minds are in a perpetual state of devotion.
Wherever they are, piety is their predominating character. Still,
the Scriptures plainly appear to teach us, that their employments
are not merely those, which are involved in the word worskip.
The Redeemed are made Kings, as well as Priests, ¦unto God;
and will reign witk him for ever and ever.
Inthe sentence of approbation, pronounced upon them imme
diately after death, it is declared, that tkey skall be Rulers over
many things, as well as, that (Ae^ skall enter into ike joy of tkeir
Lord. They have overcome, and accorejing to the promise of
Christ, will sit with him in kis Tkrone, even as he overcame,
and is set down with kis Fatker in kis Throne. Whatever difference
of opinion may exist concerning the exact meaning cf these dec
larations, there will, I presume, be no doubt concerning their gen
eral import. That they indicate high dignity of character, station,
and employment, will not, I think, admit of a dispute.
In the Universe, the immense Kingdom of Jehovah, order, in
the perfect sense, extends from the Infinite Ruler through all the
gradations of virtuous beings, down to thp humblest of its inhabit
ants. In such an Empire; the services, necpssary to this order,
and the accomplishment of the purposes for which it is establish
ed, are of necessity endless in their multitude, and sufficiently
comprehensive to furnish his own part to every virtuous being.
For this part each individual was formed, and destined ; and bpth^
his faculties, and attainments, were directed by the Divirie pre
science so, as to quaUfy him to act, in it, in a better manner than
any other being. Thus no, individual will be useless, forgotten,
or unemployed. Every one will labour in his own place, and will
perform the duties of that place, in the happiest manner.
The system fills immensity, and endures through eternity. The
plans, persons, faculties, attributes, and employments, are fitted
by stipreme wisdom to the extent of the system. Araple room,
therefore, is here furnished for the operations of every virtuous
being ; a boundless scope for every endowment, acquisition, and
effort. .
In this vast Kingdom, the Redeemed will fill the honourable sta
tions, indicated by the passages quoted above, and by the charac
ter delineated in the preceding discourse ; and will be designated
to employments of superlative honour and glory. They are sons,
and Kings, and Priests, to God the Father. They are Brethren of
Ckrist, andjoint-keirs witk kim to tke Heavenly inheritance. Angels
are their/e//oa)-ser?)B?i(s, and of their Bretkren. They will, there
fore be united with Angels in the magnificent employments which

510 THE HAPPINESS OF HEAVEN. [SEB. CLXXI.'
I have attributed to them in the second discourse concerning these
illustrious beings.
Of the happy agents, who are thus employed, it is to be observ
ed, that many, who are now last, and humblest, in the mediatorial
Kingdora, will then be exalted to stations of peculiar distinction :
as those angels who kept not their first estate, will becorae the last,
and lowest, of all Intelligerit creatures. The meek and humble
virtues will then rise to their own proper estimation ; and, while
they shine with their inherent lustre and beauty, will be seen, and
acknowledged, as copies pre-eminently lovely, of the meek and
lowly Redeemer. . >
\n the exercise of these offices there will be no emulation, jeal
ousy, nor hatred. The system will be planned by God himself ;
and acknowledged with reverence and delight as his perfect work.
In it, wisdom will be displayed, and goodness operate,' without
limits. The single employment will be to do good, and glorify its
Author. . .
3. Anotker Employment of tke Redeemed will be to befriend each
otker. Heaven is the world of friendship ; of friendship unmingled,
ardent, and entire. The disinterestfed love ' of the Gospel dwells
here in every bosom. Selfishness, since the ejection of .the fallen
Angels from these delightful regions, has been here unliriown and
unheard of, except in the melancholy tidings, which have reached
the happy inhabitants^ of its deplorable effects on our apostate
world. Here, every individual in the strictest sense fulfils the
second great command of the Moral Law ; and •literally loves his
neighbour as himself. No private, separate interest, is even pro
posed. A common good is announced by the voice of God; so
great, as to comprise all individual happiness ; so arranged, as to
furnish every one his proper portion, the part which he is tp fulfil,
and the means by which he is to act in it with absolute efficacy ;
and so noble, as to fix every eye, engross every heart, and sum
mon every effort. Il is a good, involving not only all that can be
acquired, but all that can be wished, all that can exist. This great
truth is, also, admitted with perfect confidence by every celestial
mind. Every individual completely realizes the import, and the
truth, of that glorious declaration of Christ, the foundation of all
pure and lasting good, whether personal or social : /( is more bless
ed to give tkan to receive. Under its influence, all the hearts and
hands, all the mighty faculties and unwearied efforts, of the Heav
enly inhabitants, are completely occupied in doing good. To what
a mass must this good arise, where the work is carried on by saints
and angels, in the great field of Heaven, throughout the endless
ages of duration !
As there are here no separate interests, and no selfish affections ;
there can of course be no jealousy, haired, rior contention. Every
individual will feel, that his own place and portion are contrived

SEE. CLXXI.] THE HAPPINESS OF HEAVEN, 521
by the wisdom which cannot err, and the love which cannot injure ;
that they are necessary and desirable parts of a perfect system of
good ; that no other being could so well fill the station which he
occupies ; and that Ae could not so well fill any other station. In
a word, he will see, that, had the whole arrangement of providence
been left to his own choice, he should have chosen exactly what
God has chosen for him. All his wishes therefore, all his views,
will be satisfifid.
Thus, wherever the mind roves through the immense regions of
Heaven, it will find among all its innuraerable nailUons, not an ene
my, not a stranger, not an indifferent heart ; not a reserved bosom.
Disguise, here, and even concealment, will be unknown. Tbe soul
will have no interests to conceal, no thoughts lo disguisei A win
dow will be opened in every breast ; and show to every passing
eye the rich and beautiful furniture within.
In this world of depravity, where the man who knew it better
than any other, speaking with the voice of inspiration, could say,
and say with obvious propriety, Afq.itkful man who can find ? A
few friends, nay, even one, is regarded as an invaluable treasure.
In that world, all will be friends ; and the soul will, like the happy
regions in which il dwells, contain ample room for the admission
of all.
At the same time, this friendship will endure for ever. No de
generacy will awaken alarm and distrust; no aUenation chill the
heart; no treachery pierce the soul wilh anguish. . No parent will
mourn over an apostate child; and no child over a profiigate pa
rent. No brothers, nor sisters, will be wrung with agony by the
defection,: and corruption, of those,- who, inexpressibly endeared to
them in this world by the tender ties of nature, and the superior
attachments of the Gpspel, have here walked wilh thera side by
side iri the path of life, and have al length become their happy
companions in the world of Glory. Husbands and wives, also,
here mutually and singularly beloved, will there be united, not in
deed in their former earthly relation, but iri a friendship far more
delightful, and, wafted onward by the stream of ages without a
sigh, without a fear, will become, in each other's eyes, more and
more excellent, amiable, and endeared, for ever. That the Re
deemed, who have been known lo each other in the present world,
willbe mutually known in Heaven, I have shown in a former dis
course. That this knowledge will prove the means of mutual
happiness, cannot be doubted. At the same tirae it is to be re
membered, that their characters, universally excellent, their stations,
universally honourable, and their eraployraents, universally useful,
¦will be endlessly diversified; so as to present to every eye, worth,
beauty; and glory, in forms always pecuhar, and with loveliness
always new.
Of the several ingredients which constitute this happiness of
the Redeemed, and which have been mentioned in these discourses.

512 THE HAPPINESS OF HEAVEN. [SEB. CLXXI.
it is to be universally observed, that (Ae^ will be continuaUy pro
gressive towards higher and higher perfection. Concerning Him,
whose name is called Wonderful, Counsellor, the Mighty God, the
Father of tke everlastirig age, and tke Prince of peace, it is declared,
that oftke increase of kis Government, and of kis peace, there skall
be no end. The word government, here denotes the administration
itself, and the displays which it involves of the greatness, wisdom,
and goodness, of the Ruler. Peace often denotes in the Scriptures
prosperity ; and here intends the whole happiness of his subjects.
Their residence, their bodies, their minds, thpir knowledge, their
virtue, their stations, their employments, and their enjoyments, will
form a system of glory, and of gopd, refining, brightening, and
ascending for ever. Their possessions will be rapturous, their
prospects will be ecstatic. ,
To the eye of man, the sun appears a pure Ught; a mass of
unmingled glory. Were we to ascend with a continual flight to
wards this lurainary, and could, like the pagle, gaze directly on its
lustre ; we should in our progress behold its greatness contiriually
enlarge, and its splendour become every moment more intense.
As we rose through the heavens, we should see a little orb chang
ing, gradually, into a great world ; and, as we advanced nearer and
nearer, should behold it expanding every way, until all that was
before us became an universe of excessive and immeasurable glo
ry. Thus the Heavenly inhabitant will, at the commencement of
his happy existence, see the Divine system filled with magnificence
and splendour, and arrayed in glory and beauty ; and, as he ad-
¦vances onward thrpugh the successive periods of duration, will
behold all things more and more luminous, transporting, and sun-
like, for ever.

SERMON CLXXII.

CONCLUSION.  general REMARKS.

PB0TERB3 viii. 6, — Hear! for Iwill speak of excellent things; and the opening of
my lips shall be right ihings.
In a long series of discourses I have now gone through a Sys
tem of Theology, I have considered the Existence, Character,
Decrees, and Works, of God; the Creation, and Primitive state of
Man ; his Apostacy, and Condemnation ; the s(a(e of Human De
pravity, and the Impossibility of Justification hy our own Rigkteous
ness. I have inquired at length into the Ckaracter qf Ckrist ; the
Offices wkick ke sustains as Mediator ; the Justification wkick we
obtain by kis Righteousness, and (Ae Faitk, by means of wkick we are
justified ; the Ckaracter of the Holy Spirit ; his Agency in our Re
generation, the Nature and Necessity of that work, its Antecedents,
Attendants, Consequents, and Evidences ; the Law of God, the prin
cipal Precepts into wkick it is distributed, and (Ae principal Duties
wkick tkey require; the Nature of our Inability to obey tke Law, and
(Ae Manner of our Restoration io Obedience. I have also discussed
(Ae Means of Grace ; and exhibited a view of (Ae Ckurck, its Offi
cers, and Duties. Finally, I have examined (Ae Nature of Deatk,
and its Consequences ; particularly the Resurrection, the Judgment,
and tke Retributions of tke Rigkteous and (Ae Wicked.
Thus have I brought my original design to a termination. As
a natural and proper close of the whole, I propose to make
some general remarks on this great subject in the following dis
course. In the Text, Mankind are commanded to listen to the things,
spoken by the Wisdora of God, because (Ae^ are rigkt and excel
lent tkings. So far as the present purpose is concerned, it is of no
consequence whether we suppose these things to be spoken by the
Wisdom of God, literally understood ; or by Christ, elsewhere
called the Wisdom,, of God, and generally, and in my view justly,
considered as speaking throughout this chapter. The things, here
referred to, are the things, contained in the Scriptures. All these
were spoken by the Wisdom of God. All, also, were spoken by
the Spirit of Christ, who inspired alike the Writers of the Old and
the New Testament. Hence the Old Testament is called the
Word; and the New, the Gospel, of Christ. (See Col. iii. 16 ; and
2 Cor. iv. 4.)
Vol. IV. 65

514 CONCLUSION. [SEB. CLXXIL
These thirigs are in the text said to be rigkt and excellent. An
attempt has been made, in the progress of these discourses, to
exhibit the most iraportant of these things in a regular scheme
to the view of this audience. It has been my design to exhibit
them as they are actually contained in the Scriptures ; and to let
the sacred volume speak its own language. This design I have
watchfully pursued ; and, I hope, faithfully. There was a peri
od in my life, at which I regarded human systems of Theology
with more reverence, than I can now justify ; and much raore
than I ara willing should be rendered to ray own. Let God be
true, hut every man, w-ho wilfully contradicts his declarations, a
liar. In studying the Scriptures, lo which, as a Theological employ
ment, those, who hear nie, know I have for a long time been in a
great degree necessarily confined by the pecuUar state of my eyes,
I have found no small difficulty in permitting them to Speak for
themselves. I have found texts in them, in various instances
thwarting opinions which I had entertained, with little or no suspi
cion, that they could be erroneous. Such opinions, by an author
ity which I durst not oppose, I have been compelled to give
up. Whether I have adopted better in their place is yet to be
determined. One consideration furnishes me with a satisfactory
hope, that what I have taught, is, substantially at least, the Truth
of God. ^ It is this : the system, contained in these discourses, is
in substance the same with that which is found in almost every
Protestant Creed, and Confession of Faith ; and with the scheme,
adopted in every age by that part of the Christian Church, which
has gained every where the appropriate name of Orthodox.
There is another consideration, from which I derive a similar
hope. It is the system, under the preaching of which, almost
exclusively, the rehgion ofthe heart, whose genuineness is proved
by its Evangelical fruits, has revived, prevailed, and prospered.
I will, tberefore, for the present occasion only, assume it as grant
ed, that it is, in substance, the system of the Scriptures ; and is,
therefore, formed of the rigkt and excellent tkings, mentioned in
the text. Regarded in this manner, it furnishes a just foundation
for the following
REMARKS.
I. How superior is the system of Divine Truth, contained in tke
Scriptures, as exMbited m (Ais manner to tke moral sckemes of
Philosophy. The ancient Philosophers, wilh scarcely an exception, and in
my view without one, were Polytheisls, Sceptics, or Atheists.
When they speak of God in the singular number, they either in
tend (Ae Gods Universally, or (Ae ckief of tkem ; not the one living
and true God, made known in the Scriptures, and now acknowl
edged without a question by the Christian world. The miserable

SEB. CLXXU.] CONCLUSION. 515
consequences of both Atheism and Polytheism have heretofore
been summarily stated in these discourses ; and have been so am
ply presented to us by the page of History, as to satisfy the doubts
of all incredulity which does not proceed from choice. These
Gods of Philosophy were all finite beings, universally limited in
their attributes and operations. All of them, also, were deeply
tinctured with the folly, and vice, of men. Not a virtuous being
was found among them : not one, of a connexion with whom, a
Christian, nay, even a sober man, would not have been ashamed.
At the same time, they were engaged in continued hostilities
against each other. They v/ere indeed immortal ; but were uni
versally born as men are ; were governed by the same selfish
views ; pursued similar employments ; and derived their happi
ness from similar sources. The Gods of Epicurus found their en
joyment in quiet, apathy, nectar, and ambrosia.
Some of these Philosophers, when they spoke of God in the
singular number, taught, that Ais substance was fire ; some, that
He was a compound of the four elements, ^j-e, air, earth, and wa
ter; some, that (Ae Sun was God; others, that God was (Ae Soul
ofthe zoorld, animating it as the human soul the human body;
some, that the « *av, or the universe, was God, and that all things
are only parts, or branches, of this Universal Being : every thing,
which we see, being supposed by them to partake alike of the
Divine nature, and to be literally a part of God. This as you
know, was afterwards the doctrine of Spinosa, Zeno declared
Ether to be God ; and Chrysippus, Heaven. Marcus Antoninus ad
dresses a prayer to (Ae World, Seneca declares men to be fellows,
or companions, and members, of God. Epictetus, also, advises per
sons, when they are feeding, or exercising, to consider that ii is a
God, wkom tkey feed, and wkom they exercise. Many sects of
them, also, held that there were two principal Gods ; the one good,
tke otker evil.
Concerning the Origin of tke World they seem universally to
have held the doctrine, that Matter was the Eternal. Some pf
them supposed, that the beings in it were made by a Divine power,
which they denoted by the name Ar)jus^'yos. Epicurus, and his fol
lowers, taught, that all tkings owed their present state of existence
to the casual aggregation of atoms. Others supposed them to have
existed in an eternal series. Others, still, attributed their existence
to destiny, fate) or necessity. None of them, so far as I have ob
served, considered the Universe as created by the power of God.
Of Providence their apprehensions were equally various and
imperfect. Some of them, as the Epicureans and others, absolute
ly denied, that God governed the world at all. Others suppled,
that an imperfect and limited providence, parted into shares among
all the Gods, was exercised, within their respective limits, by them
all ; but more extensively by the being, whom they considered as
supreme, than by the rest. In this superintendence of earthly ob-

516 CONCLUSION. SEE. CLXXII.
jects they were considered as often opposing each other, and as
engaged, at times, in mutual abuse, and violent contentions. The
providence, actually exerted, some Philosophers supposed to be
confined to Heaven, and in no respect concerned with the affairs
of men. Those, who believed providence to be extended to this
world, with very few exceptions considered it as employed about
its great and general concerns only ; and denied, wholly, its inter
ference with those of individuals. Some of them, indeed, imagin
ed, that the Gods were sometimes curious about individuals ; and
suspected, that they might, in some instances, superintend the
great affairs of great and distinguished men. But almost all of
them appear to have supppsed, that the allotments of mankind are
parcelled out, and that the good and evil, which they experience,
are determined, hy fortune, necessity, chance, or fate.
Moral good almost every one of them considered as produced by
every man for himself ; and not at all by the Gods. Cicero, speak
ing in the person of Cotta, says, " The gifts of fortune are to be
asked of God ; but a man is to expect wisdom only from himself:''
and this he declares to be the judgment of all mankind. " Who,"
he asks, " ever gave thanks to the Gods for being a good man ?"
Accordingly, many of the ancient Philosophers considered thp
wise man as being independent of the gods ; and, in some respects,
even as their superior.
Their views concerning (Ae origin of evil were idle, and inde
fensible. Some of theiri supposed it to be derived from pollution,
acquired in a pre-existing state : a scheme demanding the same ex
planation, as its existence in the present state. Others attributed
it to (Ae connexion of the soul zuith the body : supposing matter to
be the seat of moral turpitude. Others ascribed it to (Ae evil deity ;
who, as they imagined, had sufficient power to bring it into ex
istence, in spile of the good one.
Equally^delusive and unfounded were their apprehensions con
cerning (Ae manner of expiating sin, and clearising the soul from its
pollution. Socrates, with a vigour of investigation unprecedented,
and unrivalled, in the annals of Philosophy, advanced so far, as to
doubt zoheiker ii were possible for God to forgive sin. Generally,
they taught that the safest way was for all men to adopt the reli
gious system of their Ancestors, and to rely on the estabUshed
modes of expiation. These were sacrifices, oblations, prayers,
penance, processions, pilgrimages, and ablutions. Their ideas of
reformation seem rarely to have extended so far, and never farther,
than common sobriety and decency of manners. Virtue, in the
proper and evangelical sense, they plainly did not understand.
Some of them, as I have heretofore observed, declared ambition,
or the love of glory, to be virlue ; some the external observance
of their religious ritual. Sorae placed it in imbibing one, and some
in adopting another, scheme. of Philosophy, or what they were
pleased to call wisdom. Some supposed it to consist in courage.

SEB. CLXXn.j CONCLUSION. 5I7
Others beUeved it to be that Amor patria, which prompted the in
habitants of one counfry to carry fire and sword, death and deso-
lation^ into another.
Their views concerning the WorsMp of God were wonderfully
gross. Alraost universally they supported the existing worship.
This, as you know, was composed of a multitude of unraeaning
superstitions, of human sacrifices, raaking yoluntary incisions in the
flesh of the worshippers, the ravings of a teraporary frenzy, and
the practice of unlirailed pollution.
TAe Morals of these men were even more unsound, than their
rehgion. A great part of them permitted fraud, falsehood, war un
dertaken for conquest or glory, profaneness, anger, revenge, filial
impiety, parental unkindness, unlimited lewdness, unlimited pride,
ambition, and suicide. Of all these doctrines, taken together, il is
to be observed, that they never made a single good man ; nor
would they, if they were now to be embraced with the whole
heart, and to control absolutely the whole life, constitute the sub
ject of them a virtuous or praiseworthy, being.
Cdncerning a future state their conceptions were deplorably
lame. A multitude of them denied such a stale. The Stoics, and
Epicureans, who encountered PaM^ at Atkens, mocked him ; and
styled him a babbler, because he preached to them Jesus, and the
mioutroutis, or future state. Of those, who did not deny it, some
doubled ; others conjectured ; and others, still, faintly and waver-
ingly believed il. The views, which they formed concerning it,
particularly concerning its enjoyments, were very gross. Gene
rally, the rewards, which they assigned to the virtuous, were the
gratifications, usually coveted in the present life, stripped of the
inconveniences which attend them here. Pleasant fields, and
fine weather, songs and garlands, nectar and ambrosia, were the
entertainments of their Elysium, As they knew not what virtue
was, it is not wonderful that they could not devise proper enjoy
ments for the virtuous.
How immense is the distance between these things and the sys
tem of religious truth, which you have here been taught from the
Scriptures. Here, as the foundation, on which the system is erect
ed, you find exhibited the self-existent, eternal, immutable, almigkty,
omniscient, and omnipresent, Jehovah ; infinitely wise, just, good,
merciful, faithful, and true ; the Creator, Preserver, Benefactor,
and Ruler, of the universe ; by whose command all things carae
into existence ; by whose hand all are preserved, governed, and
blessed ; to whom all Intelligent creatures are accountable ; and
by whom all will be judged according lo their works. The Law,
by which this glorious Being rules the creatures, whom he has
made, you have seen to be perfect ; divinely excellent in its na
ture, and infinitely desirable in its design. You have.seen man,
originally possessed of spotiess purity, apostatizing frora his Maker
in the very same manner, in which we daily apostatize ; coveting

518 C0NCLUSIO:[*. [SER. CLXXII.
natural good, which he could not lawfully possess ; and, forgetful,
for a time, pf his duty tP God, yieldirig himself up to the wish for
the prohibited enjoyraent. Condemned for tbis transgression by
the sentence of the law which he had broken, it became impossible
for hira to be justified by his own works. Or to be restored to the
favour of Him, who is of purer eyes than to behold iniquity. In this
situation, you have seen (Ae Son of God descend from Heaven ; be
come a substitute for man ; expiate his sins on the cross ; and re-
ascending to Heaven, intercede for his deliverance. The way for
his justification is thus completely opened. But man, too obsti
nate a sinner to embrace even these means of life, would be ruined,
if he were left here. Accordingly, you have seen the Spirit of
Truth enter this world on the professed design of renewing tke
soul, and infusing into it a disposition to return to God and its duty.
The change you have seen to be essential ; the very change which
he needed to experience ; an actual renovation ; a resumption of
the character, which he had lost. By the same Divine Guardian
Ae is conducted, also, through the manifold dangers, and difficulties,
which in tkis world continually arrest even Christians' themselves :
and under this conduct, he is enabled, notwithstanding all his ig
norance and folly, temptations and eneraies, to persist in the pro
gress, which he has happily begun, and finally to obtain the prom
ised reward.
You have heard (Ae Law of God explained throughout all its
most important precepts ; and have seen it require every human
duty, and forbid every human transgression, in thought, word, pnd
action. You have seen the heart exhibited as the seat of both sin
and hoUness. The nature of that holiness, the virlue of the Scrip
tures, the moral character on which the omniscient eye looks with
complacency, has been presented to you as consisting in supreme
love to God, and universal good-will to mankind; asthe energy
of the soul, employed wholly in glorifying God, and doing good.
The na(M»-e of sin, its opposite, has been explained to you as
consisting in a disposition to pursue, supremely and exclusively, a
private, separate interest, opposed to God, and hostile to his Intel
ligent creation.
The Inability of man to obey this law, the subject of such ex
tensive altercation, has been exhibited to you as consisting merely
in tke disposition, or inclination, of the mind ; and (Ae Means of re
newing our ability to obey, have been shown to be Repentance to
wards God, and Faith towards our Lord Jesus Christ ; the rational,
the indispensable, the only possible, means of this restoration.
The Means, also, of obtaining these attributes, commonly called the
means of grace, have, il is believed, been set before you in such a
light, together with (Ae tharacter, and duties, of those, iy whom they
are to be used, and of those, by wkom they are to be administered, as
to show their reality, divine appointment, and indispensable sub
serviency to the great design of salvation.

SEB, CLXXn.J CONCLUSION. 519
Finally ; you have been taught (Ae Nature of Death, as an im
portant part of the great Providential system ; its immediate Con
sequences in the intermediate state of the soul ; (Ae Resurrection ;
tke Judgment ; ike miserable end of the Wicked, and the glory of the
Rigkteous, beyond tke grave.
The schemes of Infidel PMlosopky concerning these great sub
jects I have elsewhere exhibited; and have not time to repeat them
here. It will be sufficient for the present occasion to observe, that
they have added nothing, which is material, to what was taught by
the Ancient Philosophers, beside what they have borrowed from
the Scriptures. They have not, indeed, in many instances, been
Polytheists ; and the Bible has compelled them to speak more de
cently concerning the Creator ; though, I think, with less appear
ance of reverence, than many of their Predecessors. But their
religion, and morals, so far as they have proceeded from their own
minds, have not been a whit more rational, more pure, or less de
serving of severe animadversion, although perhaps somewhat more
speciously taught, than those of the ancients.
Compare now the systems, which 1 have sumraarily spread be
fore you. How obvious, how universal, how incomprehensible, is
the difference between them ! They set out with Jehovah at the
head of one ; and Jupiter, accompanied by the herd of Heathen
gods and goddesses, at the head of the other. The distance be
tween these two objects of contemplation is kept up, so far as the
nature of the several subjects is susceptible of it, throughout eve
ry succeeding part of the respective schemes. The character,
the works, the Law, the government, the worship, are in the one
case, those of Jehovah ; the Builder of the universe, the Infinite
Ruler ; the Judge of the quick and the dead ; and the final Re
warder of the Righteous and the wicked. In the other, they are
those of Jupiter; the son of Saturn ; the brother of Neptune and
Pluto ; and the husband of Juno, his sister ; born in the island of
Crete ; dethroning his Father; sharing his erapire with his brothers ;
the Father of a numerous race of gods and men ; controlled by fate ;
sustaining his own life by eating, drinking, and sleep ; passionate ;
petulant; revengeful; disappointed, not unfrequently, of his wishes
and designs ; lewd ; gratified by tbe number, variety, and smell,
of his sacrifices : his character dependent and fluctuating : his
government a succession of expedients and fetches. Trace both
these schemes from the beginning to the end, and you will find
these representations fair portraits of them both. TAe distinction
between them, which is formed by the different views, whick tkey con
tain of tke ckaracter of God, runs tkrougk every part of the two sys
tems ; and cannot but be marked by a considerate eye in all the
several branches. The scheme of providence ; the views of vir
tue and vice ; the means of restoration to the Divine favour, of jus
tification, and acceptance ; the precepts of piety and morality ;
the worship ; the final Judgment ; and the future state ; are all

520 CONCLUSION. [SEB. CLXXH.
suited, in the one case, to Jehovah ; and, in the other, to Jupiter,
united with the group of gods and goddesses.
II. We are here furnisked witk powerful evidence, tkat ike Scrip
tures are a Revelation from God.
These different systems actually exist. One of them is actually
found in the Scriptures. The others are all professedly, as well
as really, schemes of human Philosophy. For this difference be
tween them there is a cause. What is that cause ?
/( is not superiority of native talents. This Infidels themselves
will acknowledge. There is not, so far as 1 know, any reason to
conclude, that any group of human beings have possessed great
er native talents, than can be found among the learned Greeks and
Romans. Besides, we find the same system, in substance, exhibit
ed by all the writers of the Old and New Testament. It certainly
will not be pretended, that all these were superior to Homer and
Aristotle, Cicero and Virgil, in original vigour of mind.
/( cannot be superiority of education.
The arts and sciences of the Greeks and Romans were certainly
far raore advanced than those of the Jezos. On moral subjects,
only, do they write like children ; and teach doctrines, which chil
dren in this country, who are able to write at all, would be asham
ed either to teach or believe. On all other subjects they write
like men ; and like men of capacious and superior minds. Even
on moral subjects they write in one sense like men. The childish
character they discover in embracing these errors ; while in defend
ing them they manifest the utmost strength and ingenuity of the
human Intellect,
At the same time, David, Arhos, Christ, Matthew, Mark, John,
James, Peter, and Jude, were all uneducated Peasants ; unpossess
ed of a single advantage of education, which is not enjoyed by the
plainest, humblest people of this State; and destitute of some which
they enjoy.
It is not the advantage of prior instruction, derived from men of
superior minds ; whose wisdom and sublime discoveries, tkey imbibed,,
and retailed, to succeeding generations.
I admit, that the Greeks were, to a considerable extent, obUg
ed to form their own philosophy on these subjects. But Moses,
and Job, (whora I consider as the Author of the Book which bears
his name) are the two earhest writers, whose works are now ex
tant : and these men enter directiy upon the subjects, in question,
with the same clearness and precision, with the same purity and
sublimity, which are found in those, who followed them. The
same Jehovah reigns in their works ; the same scherae of creation
and providence ; the same system of morals and religion ; which
prevail every where throughout the Scriptures.
Should it be said, that Moses was educated in all the learning of
the Egyptians ; it is readily acknowledged. But il must be ac
knowledged also, that the Egyptians had no such doctrines, as

SEB. CLXXU.] CONCLUSION. 43 j
these. The laws and government of the Egyptians appear to
haye been wise, and deserving of respect ; whue their religious
philosophy was puefile and contemptible.
Should it be said, that the Persian and Hindoo writings are, in
some instances, prior in time to those of Job and Moses ; I answer,
that this is said gratuitously, without the least support from evi
dence. But should il be granted, it will not at all affect the point
in debate. The Brakminical and Persian systems are even more
absurd and childish, than those of the Egyptians and Greeks. All
of them contain some just and sublime doctrines : but they are
blended with such a mass pf despicable rubbish, as to prove, on the
one hand, the immeasurable superiority of the Scriptural system to
them all ; and, on the other, that those, who have delivered the
superior parts of them to us, were not the discoverers of these just
and sublime doctrines ; but received them traditionarily, from rev
elations, coraraunicated to men of preceding ages.
It is here to be observed that (Aese Philosophers, of every Coun
try, and of every age, differed endlessly from eack otker, concern
ing those parts of their respective systems, which were of primary
importance, as well as concerning others. The two most import
ant of all subjects of contemplation are God and the Supreme Good.
Concerning the former of tkese, Varro, who probably knew better
than any other ancient, declares, that tkere were tkree kundred dif
ferent opinions. In other words, (Aere were tkree hundred different
gods of tke pkilosopky, witk wkick ke was acquainted. Concerning
tke latter, tke diversities of opinions, among the same men, were. ,
as he asserts, two hundred and eighty-eigki. If they differed in
this manner concerning these all-important objects ; it will be
easily believed, that in forraing a system, into every part of which
these must enter as constituent materials, they *nust differ in a
similar manner. Accordingly, they differ, contend, and contra
dict each other, wilh respect to almost every thing, which has
been called philosophy. Nor is this discordance found in differ
ent sects of Philosophers only ; but in different raerabers also ofthe
same sect, and in different discourses of the same writer.
How opposite to all this is the appearance of the Scriptures *.
They were written, during the whole progress of fifteen centuries,
wilh no considerable interval, except that between MalacM and
Mattkew; and were, therefore, liable to all the diversities of opin
ion, which could be supposed to arise during this long period, in
a single nation, fi-om any source whatever. There were at least
one hundred writers, and speakers, concerned in them, as leach-
. ers of Divine truth. They were of all classe's of society, from the
Prince to the Peasant. The modes, in which they wrote, may be
considered as involving all those, in which men have thought it
desirable to write, except such, as are professedly fictitious. The
states of society, and the spheres of life, in which the writers lived,
and the occasions which called forth their several compositions,
Vol. IV. 66

522 CONCLUSION. [SEB. CLXXII.
were at least equally numerous, and diverse. Still, an entire
harmony runs through them all. Amos the herdsman, Mattkew
the toll-gatherer, and JoAn the fisherman, exhibit the same just,
clear, extensive, pure, and exalted views of Divine subjects, the
same religion, the same raorahty, and the sarae scheme of salvation,
with those of Moses and Paul, notwithstanding all their learning,
and those of Daniel and Isaiak, David and Solomon, notwithstand
ing the high rank, which they field in human society.
It is further to be observed, that (Ae Scriptural writers kave
taugkt all, wkick mankind at present know, concerning morals and
religion. There is no rule of faith, and no rule of practice, known
by men at the present time, and fairly defensible, which is not either
expressly declared, or unquestionably implied, in the Scriptures.
It cannot here be said, that (Aese defects of PMlosopky arose from
tke want of sufficient numbers, engaged in the pursuit of tkis great
object ; Or of sufficient zeal, industry, and exertion, on the part of
tkose, wko were engaged. The number of men embarked in this
pursuit was prodigious. Success in it was a source of distinction,
coveted by Kings and Emperors. The zeal, wilh which it was
prosecuted, was accordingly intense ; and the labours, employed
in it, extended through a long succession of ages.
For this mighty difference between the schemes of Philosophy,
and the system of the Scriptures, no Infidel has hitherto account
ed ; and no rational account, it is presumed; can be given, not in
volving a cause, which, if adequate to the effect, will be more diffi
cult of admission, more miraculous, than Inspiration.

SERMON CLXXIII.
CONCLUSION.  GENERAL REMARKS,

Proverbs viii. 6. — Hear! for Iwill speak of excellent Ihings; and ihe opening oj
my lips shall be right things.
In the preceding part of this discourse, after recapitulating the
great subjects, adopted as parts of a Theological System in the se
ries of sermons, then brought to a close, and making a few obser
vations on the import of the text, I proceeded to make some gen
eral Remarks on the subject at large.
In the first, / considered tke superiority of the Moral Scheme of
tke Scriptures, wkick I kad so long been employed in unfolding to
tkis audience, to the moral sckemes of Pkilosopky.
In the second,, /?nen(ioMet/, (Aa( tkis view of Tkeology furnisked
powerful evidence oftke Revelation oftke Scriptures.
I shall now proceed to finish the discourse with two other re
marks, which I had not then sufficient time to consider ; and ob
serve, III. How well does tke Tkeology of tke Scriptures merit, tke dili
gent investigation of every man, furnished with an enlightened edu
cation. In periods, not long past, a great proportion of those, who were
liberally educated in this country, regarded extensive attainments
in Theology as being of the highest importance to the completion
of their literary character. Nor is the date very distant, when the
same views prevailed among the Protestant nations on tbe eastern
side of the Atlantic, Many Laymen may be mentioned, whose
theological acquisitions would have highly adorned the desk ; and
might justly have been coveted by clergymen of distinguished rep
utation. It is hoped that the spirit which gave birth to these at
tainments is reviving.
But it must be confessed, that for a considerable period the dis
position to become versed in Theology has declined ; and for a
period of indefinite length has been too low, not to excite a serious
regret in the mind of a w;ise and good man. Clergymen are often
cen'sured, and, it is to be feared, in too many instances justly, for
their want of sufiicient knowledge in this science. Almost all lay
men, even those of enlightened minds, and extensive acquisitions,
are lamentably defective in their acquaintance with ThePlt^y.
Perhaps I should not wander far from the truth, were I to observe.

524 CONCLUSION. [SEB. CLXXUI.
that among the judicious farmers of this country, particularly
among those most addicted to reading, there is a more extensive,
and a more accurate, knowledge of the doctrines and precepts of
Christianity, than among most men, who have enjoyed the advan
tages of a superior education.
Many causes have undoubtedly operated to the production of the
ignorance of which 1 complain. Among these 1 shall at the present
tirae specify the three following.
1 . TAe want of that customary application to Theological science
among' learned men, wkick would of course recommend it to tkose who
followed them.
The neglect which has been specified above, and which has
grown out of many co-operating causes, .has itself become a pow
erful cause of generating similar negligence. Every rising gener
ation is, to a great extent, controlled by that which went before.
Peculiarly is il true, that customary opinions and practices possess
this control. Whatever is generally adopted, especially by en
lightened men, is naturally supposed by such as are young, to be
founded in wisdom and truth ; and is, therefore, customarily fol
lowed, with little examination. The youths of the present gener
ation, seeing their superiors in age, and understanding, negligent
of Theological science, easily beUeve, that il raerits little attention
from themselves. The subject they do not examine ; but are
satisfied wilh merely following this exaraple. Persons destined
to the rainistry, are supposed to addict themselves lo this science,
because it is indispensable lo their future profession, and to the
reputation, and even the subsistence, which it is expected to fur?
nish. The example of these persons has, therefore, no influence
on others. Clergymen, also, are supposed to commend their own
science, either from necessity, or decency ; and, however able
judges, are regarded as being interested, and therefore partial.
Hence their recoramendations have comparatively little weight.
Were liberally educated laymen, generally, to make extensive at
tainraents in Theology,' an important part of their acquisitions ;
there can be no reason to doubt, that those who succeeded them,
wouldaddict theraselves lo this science with a good degree of
zeal and industry. The truth of this opinion has been amply
supported by experience. In the former times, to which 1 have
alluded, the customary application of men in all the liberal pro
fessions, adopted in enlightened countries, to divine knowledge,
forced the same application on such as followed them ; and that,
through a long period. Nor could even the progress of licentious
ness exterminate the cuslom, except by insensible degrees.
2. TAe same evil has been extended, and prolonged, not a little
by tke ridicule, so q'ssiduously thrown upon this subject hy Infidels.
The^e men have long arrayed themselves against Christianity.
Their warfare they have carried on in every manner which has
promised them the least success ; and with a spirit, worthy of the

SEB. CLXXIU.] CONCLUSION. 526
best cause. Arguments, learning, and facts, they resorted to, un
til they became hopeless. When these failed; they had recourse
to ridicule, sneers, and other expressions of contempt : clearly
discerning, that on young minds, especially, these weapons would
prevail, where more honourable modes of attack would be pow
erless. "Ridicule," says Voltaire, a perfectly competent judge
of this subject, " will do every thing ; it is the strongest of all
weapons. A bon mot is as good a thing, as a good book."
Whatever is ridiculed, young minds are prone to think ridiculous :
and nothing has been so much ridiculed as Christianity. Its Au
thor was styled by the Infidels to whom he preached, a gluttonous
man, and a wine-bibber, a friend of publicans and sinners ; and the
system of doctrines and precepts, which he taught, has in modern
times been loaded with epithets, equally destitute of justice and
decency. In fruth, there is no employment, more absolutely with
out any foundation in good sense ; none raore sottish; none more
contemptible ; than that of ridiculing Christianity. Still il has
had, and will hereafter have, its wretched influence on giddy,
puerile minds. The sting will be felt, dreaded, and shunned ; and
the least effect which it can be supposed to have on such minds,
will be to discourage them from studying the doctrines, and em
bracing the precepts of the Scriptures.
3. TAe introduction of ignorant and separatical Preachers into
tke Desk kas kad, extensively, the same unhappy influence.
Among all absurdities there is none perhaps more preposterous,
than that, presented to us, when we see ignPrance and vulgarity,
enthusiasm and vociferation, seated in that desk, which ought to be
exclusively appropriated to dignity and learning, wisdom and piely.
Law, it is true, has its pettifoggers ; and raedicine, its empirics ; and
both are means of deeply degrading the professions in which they
appear. But these men are never employed in unfolding the truth
of God, nor in pointing out the path to Heaven. The sense of
their unfitness for the business in which they act, though strong, is
less deeply felt ; their appearance, less public and regular ; and
the association of them in the mind with the sciences, into which
they intrude, less uniform, alloying, and offensive. The knowledge
which Ignorance is publicly employed to teach, will of course be
believed lo be narrow indeed. The employment in which vulgar
ity is summoned lo preside, will be regarded as possessing a strong
tincture of debasement. The application of these remarks to the
case in hand is sufficiently raelancholy, and the more so, because
the situation of this country, at least, holds out no immediate, or
adequate remedy. So long as men will rather hear bad preachers,
than support good ones ; so long as they choose lo drag out. the
hours of public worship .in hearing folly, instead of learning wis
dom ; so long as deplorable avarice induces them to resign the
Desk into the hands of ignorance, and impudence ; the evil will
exist ; and must be borne.

526 CONCLUSION. [SEB. CLXXIIL
The appearance of such men in the character of teachers of
religion, insensibly, but almost irresistibly, entails upon Theology
itself a character, derived, of course, from the men themselves.
They are ignorant, vulgar, uncouth in their demeanour, coarse in
their elocution, clumsy in their language, and full of mistakes in
their opinions ; halt lamentably in their constructions of Scripture ;
dissuade rather than convince by their arguments ; and are yet
vain, arrogant, censorious, magisterial in their decisions, and
grossly calumnious towards those from whose opinions they differ.
With all these characteristics, they still appear as teachers of
Religion: a religion, of which, in the speculative sense, they
know almost nothing, and in the practical sense, there is too much
reason to fear, still less. In this character the mind is prone, in
spile of itself, to associate them not only wilh other, and better,
teachers, but also with the Religion, which they profess to teach.
In such a case it is not easy to avoid uniting with this subject, in a
greater or less degree, these wretched characteristics of those with
whom we see it united ; or to avoid regarding it with sorae degree
of that contempt, and loathing, with which it is impossible to fail of
regarding these men.
It is highly honourable to the memory of those men, by whom
New-England was planted, that they brought with them a body of
Ministers, distinguished, not only for their piety, but also for their
learning and wisdom ; and that immediately after their establish
ment in this country they founded a College expressly for the
purpose of perpetuating araong their descendants, a Ministry,
possessed of these attributes. It "is to the honour of their descend
ants, that they founded other Seminaries, as frora time to time they
were necessary, for the sarae purpose ; and that they have regu
larly, and strenuously, demanded these attributes in those, who
were candidates for the desk. No class of raen has in any age,
since the colonization of this country, possessed more learning
than the Clergy of its own Churches. The Episcopal Church has,
also, regularly demanded the same education in those whom it has
destined to the pulpit. 1 wish the same observation were equally
true of other Churches.
When, therefore, you look at these unauthorized intruders, and
feel the regret, and the disgust, which perhaps you cannot avoid ;
turn your eyes to men of a superior character in the same office ;
not a small number of whom would be ornaments of any profes
sion, and are actually ornaments of human nature. Let their wis
dom, and worth, becPrae an overbalance for the infirmities of these ;
and prove the means of effectuating in your minds a just rever
ence for the religion of the Gospel. Look, also, beyond the At
lantic ; and remember that Usher, Leighton, Butler, Berkeley, Jer
emy Taylor, Jewel, Tillotson, Sherlock, Owen, Doddridge, Watts,
and a long train of othisrs, both in ancient and modern times ; men,
who stand in the- first rank of human inteUigence ; spent their lives

SER, CLXXUI.] CONCLUSION. 527
in the study of Theology ; and that it was the glory of Bacon,
Boyle, and Newton, of Grotius, Locke, Addison, Jones and Johnson,
to oe enrolled among the friends, and supporters, of the Christian
Religion. The true reasons, for which we should addict ourselves to tbe
pursuit of any science, are (Ae Pleasure, whick it may yield ; and
tke Profit, to wkick it may conduct us. With respect to Theology,
both these reasons lend their whole force, to encourage our most
diligent and persevering researches.
1. The science of Theology is capable of yielding more Pleasure
to tke mind tkan any otker.
Tke pleasures, which Science is capable of yielding to the mind,
are addressed botk to tke Imagination and tke Understanding. Of
both these kinds of pleasure, Theology is erainently productive.
The Pleasures, conveyed to the mind through the Imagination,
are derived from such objects as are new, various, beautiful, refin
ed, great, and noble ; and, the more these attributes prevail, the
more capable are the objects, in which they are found, of yielding
this species of pleasure. But in no field of huraan pursuit are ob
jects found in such numbers, and of such uniformity, which aro
invested with these atfributes, or possess the power of yielding
this pleasure, in the same degree. In vain will you search for
objects, equally beautiful with multitudes, which are presented to
you in the Scriptures ; with paradise and its inhabitants ; with the
innumerable and most delightful variegations of excellence, which
adorn the angelic character; with the endlessly diversified mani
festations of kindness, compassion, and good providence, of God
towards his children ; the grateful and unaffected effusions of their
piety to him ; the deUghtful scenery, if I may so style it, of the
Millennial world, drawn with such unrivalled elegance, by sev
eral of the prophets, and particularly by the pencil of Isaiah ; the
charming features of a virtuous character, depicted by Christ and
his Apostles ; and the wonderful exhibition of the future prosper
ity of the Church, arrayed in glory and beauly by the hand of
5(. John.
The Scriptures are the native region of Sublimity, both natural
and moral.
"The single volume of the Scriptures," says Sir William Jones,
one of the best judges, whom the world has ever seen, " contains
more and higher specimens of this excellence, than all the remains
of Grecian and Roman antiquity united." The God of the Scrip
tures is an object infinitely sublime ; and, wherever He appears,
whether his character is exhibited, or his actions are recited, He
appears with power, wisdom, and goodness, glory and majesty, to
' vmich nothing is equal, nothing second. The Works of God, here
recounted, are possessed of a splendour, suited to his character.
The Creation ; the Deluge ; the wonders of Egypt, the Wilder
ness, and Canaan; the Miracles, attendant upon the death, Res-

528 CONCLUSION. [SEE. CLXXIU.
urrection, and Ascension, of the Saviour; the Resurrection ; the
Conflagration ; the future Judgment ; and future existence of the
righteous and the wicked ; are objects, compared with which, all
other events, which have entered into the conceptions of man,
shrink into nothing.
In moral beauty, greatness, and glory, the Saviour stands alone.
How beautiful, says the prophet Isaiah, are the feet of Him, that
hringetk good tidings ; that puhlisheik peace ; thai bringeik good
tidings of good; tkat puhlisheik salvation; that saitk unto Zion,
Thy God reigneth ! Unto us, says the sarae Prophet, a child is
hom ; unto us a son is given : and kis name skall be called Wonder
ful, Counsellor, tke migkty God, the Father of tke everlasting age,
tke Prince of peace.
On this divine subject I have no room to expatiate ; and shall
only observe, that the Scriptures themselves have done more jus
tice to it than can, within the sarae. corapass, be done a second
time ; when they inform us that Christ is (Ae Light of Heaven and
tke effulgence of the divine glory.
Not less distinguished is this science for the power which it pos
sesses, and the means which it furnishes, /or refining tke views, and
tke taste, of raan. On the one hand, the Scriptures forbid every
thing, which is impure and licentious ; and, on the other, effectu
ally discourage every thing, which is gross and grovelling. To
accomplish this combined purpose, they commenced their efforts
in the only efficacious manner : viz. purifying ihe affections of ike
keart. Wherever these are gross and debased, the iraagination
will be gross, and the laste debased. So universally is this true,
that no advantages of education, no superiority of talents, no ac
quisition of learning, no refineraent of society, have hitherto had
sufficient power to purify the fancy and the taste, where the affec
tions had been yielded to licentious indulgences. A gross heart
will delight in gross objects ; and on these objects, so long as they
are relished, the Iraagination will love to dwell. Elegance of raind
grows out of the refineraent of the heart. It is hence, that the
sentiments of Paul and Jokn, of Peter and James, their images, and
their language, are imraeasurably removed from the gross efforts
of heathen antiquity. Had Cicero's Oration for Ccelius, or the
third Eclogue of the polite and elegant Virgil, forraed a part of
the Sacred volume ; eiiher Would have, furnished an arguraent
against their Inspiration, which all succeeding ages could never
have refuted : and Infidelity would long since have gained a final
triumph over the Gospel.
In the Scriptures we are presented every where wilh those ob
jects, which, more incomparably than any other, originate, and es
tablish, refined affections, spotiess views, and dignified excursions
of the imagination. By a continual correspondence with the
precepts of the Gospel, the affections are gradually, and in a sense
instinctively, purified. By a frequent recurrence to its sentiments

SEE. CLXXUI.] CONCLUSION. 529
and imagery, the imagination is exalted, and the taste wrought
into elegance ; as silver is beautified by the hand of the burnish
er. By conversing witii noble objects, the mind is ennobled in a
manner, and to a degree, which will admit no parallel ; is esfranged
frora every thing low and little ; assumes, insensibly, a portion of
the celestial character ; and directs its flight, unceasingly, towards
heaven. On the variety, and consequent novelty, of objects, every
where presented by the Scriptures to the imagination, it is unne
cessary here to expatiate. Both are unceasing; both are end
less ; and as they are successively unfolded to rational beings,
will regularly enhance their enjoyments throughout the ^ages of
eternity. There is another, and very important view, in which this sub
ject demands our consideration. Theology spreads its infiuence
over the creation, and providence, of God ; and gives io both al
most all iheir beauty, and sublimity. Creation and providence,
seen by the eye of Theology, and elucidated by the glorious com
mentary on both, furnished in the Scriptures, become new objects
to the mind; immeasurably more noble, rich, and delightful, than
they can appear to a worldly, sensual raind. The heavens and
the earth, and the great as well as numberless events, which result
from the divine administration, are in theraselves vast, wonderful,
frequently awful, in many instances soleran, in very many exqui
sitely beautiful, and in a great number eminently subUme. All
these atfributes, however, they possess,. if considered only in the
abstract, in degrees very humble, and diminutive, compared with
the appearance, which they make, when beheld as the works of
Jehovah. Mountains, the ocean, and the heavens, are majestic
and sublime. Hills and valleys, spft landscapes, trees, fruits,
and flowers, and many objects in the animal and mineral king
doms, are beautiful. But what is this beauty, what is this gran
deur, compared with that agency of God, to which they owe their
being ? Think what it is for the Almighty hand lo spread the
plains ; to heave the mountains ; and to pour the ocean. Look
at the verdure, flowers, and fruits, which in the mild season adorn
the surface of the earth. The Uncreated hand fashions their fine
forms ; paints their exquisite colours ; and exhales their deUghtful
perfumes. In the spring, his life re-animates the world : in the
summer and autumn, his bounty is poured out upon the hills and
valleys : in the winter, Ais way is in the whirlwind and in the storm;
and tke clouds are the dust iff Ms feet. His hand kung the earth
upon nothing ; lighted up the sun in the heavens ; and rolls (Ae
planets, and the comets, through the immeasurable fields of ether.
His breath kindled the stars: his voice called into existence worlds
innumerable ; and filled the expanse with animated being. To
all he is present: overall he rules: for all he provides. The mind,
attempered to divine contemplation, finds bim in every solitude j
Vol. IV. &7

530 CONCLUSION. j^SER. CLXXIIL
meets him iu every walk ; and in all places, and at all times, sees
itself suiTounded by God„-
How superior are the works of Creation and Providence, when
considered in this manner, to the highest conceptions, formed by
a worldly mind, which merely looks at the things themselves ; and
with a folly, a stupidity, which is extreme, slops short of their Au
thor. How enhanced is their beauty ! how exalted their sublimity !
The pleasures, yielded by Science, to the Understanding, are
derived, extensively, frora the same sources, which furnish so
much delight lo the imagination. For, the Understanding, also,
fimds exquisite pleasure in that, which is new, beautiful, and sub
hrae. Al the sarae time, it is peculiarly delighted witb such views,
as expand tbe intellectual powers, and with such objects, as are
seen to possess fitness for valuable purposes ; the symmetry of
parts happily arranged in a system ; the rectitude apparent in
their own nature ; and their utility to moral beings, and to the
universe. Many sciences are without a question sufficiently extensive to
employ, and exhaust, all the efforts of the intellect. This is true
of Matbematical and Metaphysical science, of Natural Philosphy
and Astronomy, Medical science. Law and Civil pohcy. It is
hardly necessary to observe, that this is eminently true of Theo
logical science, which has for its object the Character, Word, and
Works, of God ; the nature of Man ; his apostacy ; his restoration
to the Divine Kingdora ; his virtue, existing as a principle, and
operating practically in all his duties to God, his fellow-creatures,
and himself; the character, offices, and kingdom, of the Mediator ;
the character of the Holy Spirit,, and his agency in renewing and
sanctifying man, and in conducting him to endless life ; and that
boundless scheme of dispensations, which controls all human con
cerns in the present world, and beyond the grave directs the ex
istence of men and angels, their employments and their allotments,
for ever.
At the same time. Theology is conversant, more than all other
sciences, wilh that, which is beautiful, and that which is sublime :
I mean wilh that, which is seen to be such by the Intellect, and
not merely that, which is felt to be such by the Imagination. The
truths of Theology are without limits conversant with moral ex
cellence ; and are extensively employed in unfolding to man what
ever is lovely, and dignified, in the intellectual nature. There is
no beauty, or dignity, of mind, but virtue : and there is no virtue
but that, which is Evangelical. It is noble and lovely, when, in
its fairest forms, it is seen in such beings, as we are. In angels it
is sublime, and wonderful. In Jehovah it is exalted not only
above all conception, but above all blessing and praise : a summit,
which, receding beyond the utmost reach of finite minds, will, as
they ascend through the endless succession of ages, rise higher,
and higher, and higher, for ever.

SEB. CLXXIIL] CONCLUSION. 53 1
As the student of Theology travels over the scheme of Creation
and Providence, disclosed distinctiy to his view by the light of
Revelation ; as be wanders, especially, through the moral world,
and sees the objects, which are presented to hira, continually new,
beautiful, and exalted ; as his prospects unceasingly expand ; as
his conceptions perpetually ascend ; he is every where delighted,
unless he is incapable of being delighted, with the splendour of
moral excellence, shining upon him from every direction, investing
every object with glory and beauty, and raising his thoughts con
cerning the Creator, and his kingdom, to greater and greater
heights, while he Uves. In this respect, momentous and delight
ful beyond measure, all other sciences are comparatively limited,
humble, and insignificant.
Nor is Theology less distinguished by its tendency to make the
student useful both to himself and his fellow men. To ourselves,
the highest point of utiUty is to become wise and good : to others,
to establish in them the same character. The tendency of other
sciences to accompUsh these ends is, at the best, feeble, and re
mote : that of Theology is direct, and efficacious. How many
persons even in humble life, and possessing very limited views,
have become virtuous by studying the Scriptures ! The nobleness
of the Bereans was obtained undoubtedly, as well as exhibited, in
searching this sacred volume wilh diligence, and candour : and
hence they were prepared to receive the preaching of the Gospel
zoith all readiness of mind. The effects, produced upon thera, will
be found by others ; and, there is the best reason to believe, will
ever be found. By a solemn, daily, earnest, intercourse with the
truths of the Gospel, the mind, not improbably in all cases, be
comes habitually sober ; purified frora gross thoughts ; furnished
with those, which are refined and noble ; imbrued with an increas
ing relish for that, which is great and good ; and withdrawn from
that, which is littie, sordid, and selfish. There is every reason to
believe, that great multitudes of mankind have afready become
Christians, merely by reading the Scriptures, sent so extensively
through the world by (Ae British and Foreign Bible Society.
Virtuous men are, essentially, the oniy useful men to others ;
the only men, whose usefulness will extend its efficacy into the re
gions of future being, and promote the interests of immortality.
Compared with this, all other usefulness is narrow, and momentary.
To save a soul from deatk, and io cover a multitude of sins, is to
be a benefactor indeed, and to expand beneficence through eternal
ages. Such men are, also, the essential benefactors to their fel
low-men in the present world ; those, from whom wise counsels,
important kind offices, solid consolations, and beneficial examples,
are derived. Accordingly, to such men are regulariy confided, in
almost all cases where it can conveniently be done, the protection,
and the management, of the important private concerns of those
around them, when these things demand the assistance of others.

53,? C0N(*l,USI0N. [SEE. CLXXIIL
beside those who are immediately interested. There is no cpse of
such a nature, where the superiority of virtuous men is not felt, and
ackndwledged. To such men he, who has a just cause, will refer
it:, he, who leaves children, will corarait thera to his guardianship :
he, who makes a Will, will constitute them his executors : he,
who is in distress, will look to thera both for assistance and conso
lation. Among the modes, in which Laymen, versed in theological sci
ence, have been eminently useful to mankind, to elucidate and de
fend Revelation and its doctrines, and to enforce the observance of
its precepts, and thus to contribute universally to the establish
ment of truth and righteousness, and the Divine Kingdora, in the
world, is one, of the highest raoraent. The concerns of Religion
have, in raost countries and ages, been left too exclusively in the
hands of Ministers. Ministers, it is to be remembered, however
able, however faithful, are comparatively few in number ; and are
therefore ill-matched with an enormous multitude of opposers.
Ministers, also, are regarded, and ever will be regarded, not only
by their open enemies, but by all the stupid, worldly, cold-hearted
men, as saying, and doing, whatever they say or do, either for the
defence, or advancement, of Christianity, officially ; from necessi
ty, imposed on them by a regard to their reputation ; from preju
dice in favour of doctrines, which they have long taught ; frora
party attachraent to those, with whom they have beenlong pro
fessionally united ; and from selfish wishes to provide subsistence
for themselves and their families. All these things can be said
with some appearance of truth ; and, however groundless, cannot
always be satisfactorily refuted. None of them are, however, ap
plicable to Laymen, when employed in the sarae cause. TAei^
will ordinarily be acknowledged to act in this case from real con
viction ; under the infiuence of no necessity ; withput any partic
ular attachment to parly ; without prejudice ; without bias. Their
numbers also, and often their eraployraents and character, are, or
may be, such, as to set at defiance the whole violence, the con
tempt, and the sneers, of irreligious men.
Accordingly, raany Layraen have rendered to Revelation ser
vices of the highest importance. The names of Bacon, Boyle,
Newton, Locke, and Grotius, of Pascal, Addison, Johnson, Little
ton, and West, of Jones, Teignmouth, Bryant, Sharp, and Wilber
force, together with many others, will be had in everlasting remem
brance, as champions of truth and righteousness, illustrious sup
porters of Christianity, and glorious instruments of piety and sal
vation to mankind. What a sanction on this employment did
Grotius leave at the close of his life; when, referring to his ab
sorption in learning of other kinds, and lamenting that he had not
devoted his days wholly to Religion, he exclaimed, " Heu ! vitam
perdidi, nil operose agendo :" " Alas LI have lost life in labo
riously doing nothing." Who was evei^an abler judge of this

SEE. CLXXIIL] CONCLUSION. 533
subject ? In what circumstances could a judgment be more evi
dently sincere ?
Nor ought it to be forgotten, that Laymen, by assuming their
proper part in the support of Christianity, awaken, and increase,
a just sense of their own duty as the friends of the Redeemer ;
reaUze that his cause lies upon thera, as well as upon Ministers ;
and feel the importance of thinking, planning, and acting, vigor
ously in his behalf. That, in which we take no other concern
than what is experienced in contemplation, will never be very
near to our hearts. Its importance may be coldly acknowledged ;
but it will awaken neither interest, nor efforts. When we begin
to act, we begin to feel. Were Laymen to act more generally,
and more vigorously, in the cause of Christianity, its interests
would come home to their hearts ; and they would speedily be
come more virtuous, and more useful, members of Christian so
ciety. I have dwelt thus particularly on this subject, not only because
of its inherent importance, but also because it has not, within my
information, been brought into the desk ; and because there is no
place where it can with more propriety be introduced than in this,
and no audience, to which it can with more propriety be ad
dressed. IV. How solemnly does the Scriptural system qf Doctrines and
Precepts demand ike cordial reception of every man, to whom it is
puhlisked! Every one of those, who hear me, is a creature of God ; an
accountable creature ; an immortal creature. Every one is bound
to the grave, and the judgment. Every one is a candidate for
heaven, or hell. To every one, life is a day of trial. On your
conduct in this Ufe is suspended your destiny in that which is to
come. All of you, also, are sinners. You have offended God. You
have broken his most holy law, times innumerable, wilh a bold
hand, a hard heart, and a bhnd mind. By that law you are con
demned, and cannot be justified.
Your sins, also, are gross and dreadful ; not perhaps scanda
lous, and such as cover you with infamy ; but such, as have been
committed in the meridian day of the Gospel, against^ the dictates
of an enlightened conscience, against blessings of high moment,
daily and hourly renewed. Ignorance of your Lord's will you can
not plead, for you have known it from early life. Leisure for un
derstanding it, books, instructions, motives, have been supplied
to you with a munificent hand. Your allotments in Ufe have been
mercifully distributed by the great Benefactor. He has called to
you with a voice of unspeakable kindness. He has charmed you
with continual testimonies of parental love.
In these circumstances, and amid so many inducements to hear,
and to obey, the Saviour of mankind has placed himself directly

534 CONCLUSION. [SEE. CLXXIII.
before your eyes, suspended on the cross, and. expiring in agonies,
to atone for^our sins, and to reconcile you to God. He has offer
ed to you himself, and all his blessings : and of you he has requir
ed nothing, but cordially to receive him. Instead of hstening,
there is but too melancholy reason to believe, you have turned a
deaf ear, and a blind eye, to all that he has said, and done. He
has caUed ; but you have refused. To what has he called you ?
To purification from sin ; to forgiveness ; to sanctification ; to the
attainment of the everlasting love of God ; to the possession of
heaven ; to the blessings of immortal life.
But he knew, that your hearts were harder than the nether mill
stone. He therefore sent his holy and good Spirit into the World,
to enlighten your minds ; to convince you of your guilt and dan
ger ; to unfold to you the divine excellence of the Redeemer ; and
by the renovation of your hearts to persuade you to embrace him
as he is offered to you in the Gospel. A thousand times has this
glorious Agent awakened in your minds a solemn sense of their
worth, and their immortality ; led you to serious reflections on
your guilt; excited in you alarming apprehensions concerning death,
and the judgraent ; and prompted you to sober resolutions of re
pentance, and reformation.
All these benevolent efforts you have resisted. All the grace of
the Gospel, all the benevolent offers, which Christ has made you,
all his merciful invitations and promises, you have rejected. On
his cross you have cast contempt. To his character you have
been hostile. You have grieved the Spirit of grace. You have
wronged your own souls. ,
Still, you are bound to eternity. You must die : you will be
judged : you will be rewarded according to your works. Consider
this, ye tkat forget God ; lest he tear you in pieces, and tkere he none
to deliver.
In this soleran, this exposed, situation, irameasurably interesting
to every one of you, what measures will you take ? Remember,
that, whatever you may think proper to do, God will take his own
measures. You may wish, that he would do otherwise. You may
hope, you may believe, you may determine, that he will bend his
purposes so, as to make them more palatable to you. Under this
determination, and with these hopes, you may feel yourselves safe ;
and say. Peace, peace, wken tkere is no peace. Like Agag, you may
exclaim. Surely tke bitterness of death is past ; when you are on
the point of being hewed in pieces. The providence of your Mak
er, whatever you may wish, or believe, will move on uninterrupt
edly, and irarautably, to the accoraplishraent of every one of nis
purposes ; and of thpse, which respect your salvation, and your
perdition, as truly as any other. When you come to the regions
of wo ; with what anguish will you look back upon your present
life ; and wish, that you had now listened to the calls of mercy ;

SEK CLXXm.] CONCLUSION. 535
that you had been roused from this sleep of death, and pbtained
life from the hands of the Saviour !
It is not necessary, that every one should be learned in Theolo
gy : but it is necessary that every man should be a Christian. The
souls of the learned and the unlearned, are alike immortal ; and
are aUke destined to endless happiness, or endless misery. How
will you acquire this glorious blessing, and escape this absolute
ruin ? There is but one path, which has hitherto conducted ; there
is but one path, which will ever conduct ; mankind lo eternal life.
This has been pointed out by the finger of God ; and was never
discovered by human philosophy. The cell of Philosophy is dug
beneath the ground ; is dark, cold, and comfortless ; and was
never visited by the sunshine of heaven. The miserable rush
light, which gUmmers along its walls, scarcely enables this god
dess, of man's creation, to distinguish her own footsteps around the
dreary cavern ; and shows no avenue to the world above. Here
no celestial messenger ever arrived ; and no tidings from that
world were ever announced. Here God is neither worshipped,
loved, nor known ; the voice of raercy was never heard ; and sal
vation was never proclairaed, sought, nor found.
The Gospel, at an irameasurable distance frora this desolate
mansion, is the garden of Eden in its pristine beauty. Here Je
hovah manifests himself in the Shechinah ; as of old Ae caused the
glory of kis presence io dwell at the east of Paradise above ike Cker-
ubim.* Here his answers are given to the inquiring penitent.
Here angels are again heard praising God, and saying. Glory to
God in tke Mgkest ; peace on earth ; and good-will towards men.
Here the Saviour is born; and publishes the glad tidings of great
joy. Here the Spirit of Grace fixes his divine abode, and sheds
piety, and peace, and faith, and hope, upon the asserably of the
first-born. Here, finally, commences (Ae high-way of holiness,
which leads directly to the regions of imraortality.
Who, in this house, can conteraplate these things without the
strongest emotions ? Who can behold his all at hazard ; his soul,
his eternal well-being, at stake ; without inexpressible anxiety ?
Life and death, both eternal, are here the objects of choice. Whose
bosom must not thrill ; whose heart must not throb ; when, famish
ing with thirst, and perishing with hunger, he hears a voice from
heaven, calling directly to himself. Ho ! every one that thirsteth !
come ye to the waters; and ke tkat hath no money: come ye, buy and
eat; yea, come, buy wine and milk, without money, and witkout price.
With what transport will he learn, that the voice, which conveys
this delightful invitation, is the voice of the Son of God ! Must
not his soul expand, with ecstasy, to see the Almighty arm of this
glorious Person sfretched out, to seize him, while walking on the
brink of perdition, and convey hira to the world of joy ?
• Genesis iii. 34, paraphrased by the Targums.

536 CONCLUSION. [SER CLXXUI.
On the brink of perdition every sinner in this house is walking at
the present moraent. The only way, back, to eternal life ; the only
safety, the only hope ; is found in the Gospel. Strive, then, with
all possible earnestness to enter in at the strait gate, which stands
at the head of this delightful path. Now the gate is open : soon,
to you, it will be shut. Now the path is illumined by the Sun of
righteousness : soon it will be lost in interminable darkness. Now
heaven invites you to enter in, and he saved. Soon its doors will
be closed for ever. Now God is reconcileable to you : the Sa
viour proffers himself, and all his blessings, to your acceptance ;
and the Spirit of Grace is waiting to renew you to repentance.
How soon will all these blessings retire beyond your reach ; the
hope of salvation set, to rise no more ; and the voice of mercy be
dumb for ever?

THE END.

INDEX.

Actions of Christ : Creation of the Universe,
Preservation of ditto.
Government of ditto.
Giving and restoring life.
Forgiveness of sin.
Judging men and angels.
Adoption, ....
Agency of the Holy Spirit in Regeneration :

vol. page,
I. 638
do.

do.do.do. do, n,
its reality, I,
nature, do.
necessity.

I.

Afr, Ambition,
Amiableness of Christ,
Angels : holy,
fallen.
Antecedents of Regeneration,
Antinomians : thefr objections answered,
Antipaedobaptists : their objections answered,
Apostacy of Man, ...
Apostles : their inspiration, .
necessity of their preaching the Gospel,
what they preached,
consequences of their preaching,
Arianism, .....
Arminians : their objections answered.
Atheism : its objections answered,
credulity merely,
voluntary,
its influence with that of Christianity compared.
Attendants of Regeneration: Faith,
Repentance, Love, . II.
Complacency,
Atonement of Christ : its nature,
necessity,reality,
manner in which performed,
its extent,
objections answered,
Vol. IV. 68

do. I.
IV. II.
291, I.
II.
do.
IV. I.
II.
do. do.
do. do.
do. I.
do.do.
do.
312, II.
465, 477, II.

II.

do.do.
do.
do. do.
do,-

639 640541642 644507 503606
509280 6
287303 317
430359313
404 120
131140141 20
362 88
99
ib.
100
455
455 487
49" 194f96
205211
217
219

538

INDEX.

Attributes of Gpd : Eternity,

L 129

Immutability,

do. 130

Omnipresence,

do. 140

Omniscience,

do. ih.

Omnipotence, .

do. 153

Independence,

do. 158

Benevolence, .

. L 166, 181

Justice,

L 192

Truth,

do. 202

Mercy,

do. 215

Wisdom,

do. 226

Attributes of Christ : Eternity,

do. 533

Self-Existence, .

do. 534

Omnipotence, .

do. ib.

Oraniscience, .

do. 535

Omnipresence, .

do. 536

Immutability, . .

do. 537

Attributes of the Holy Ghost,

II. 373

Angels, . . . ,

I. 294

Avarice, ......

HI. 548

Baptism : its Reality, . . . .

IV. 298

Intention,

do. 300

Subjects : Believing adults.

do. 312

Infants of Believers,

IV. 313, 324

No other Infants,

IV. 338

Mode of Administration : Subjects are to be baptiz
ed into the name of the
Trinity, . IV. 344
By a Minister of the
Gospel, . do. 345
By Water only, do. ib.
By sprinkling. Affusion,
or Imraersion, do. ib.
Being of God : proved by the Existence of things. I. 79
State of things, . . do. ib.
Benevolence, vid. Love : consistent with peculiar provision
for our own, II. 477

its effects on

Benevolence of Christ,
Benevolence of God : proved by reason,

seeking salvation, n.
personal happi-
'ness, III.
public happiness, III. n. I.

objections answered.

do.

487 121
136160166 174

INDEX,

539

Benevolence of God : proved by revelation, . I. 181
infinite, . . . do. 185
ever-active, . . do. 186
constitutes his whole moral character, L 188
Bishops : the same officers in the Church as Ministers, IV. 224

Casual Existence,
Cause and Effect,
Character of Christ :

[.!:

I.
do.
518, 632, 546,
5, 20, 35 IL

his Divinity,
his Incarnation,
Charity, ....
Chief End of Man,
Children : their duties,
their education,
Christ: his Character,
Covenant under which he acted,
his Offices, Miracles,
Resurrection, . .
Amiableness in pubUshing theGospel, .
Consequences of his Mediation,
Christianity : its influence with that of Atheism compared

Church of Christ : its members,
its ordinances and employments.
Circumcision : the same ordinance with Baptism,
Complacency, . . . . .
Confidence in Christ : the Faith of the Gospel,
Conscience, Peace of, .
Consequences of Christ's Mediation : Justification, .
Regeneration,
Consequences of Death : iraraediate,
remote ; Resurrection,

III. I.
III.IV. I.
II.
do.do.
do. do. do. L
IV, do, do, n.
do.
do. do.do,
IV. do. do.

9275
562 50
537379
287 182
518 63 74
253
264 287300 100
206 291 324
497 326
528 300370
417430442

Consequences of Regeneration

Final Judgment,
Punishment of the wicked,
IV. 456, 466
Rewards of the righteous,
IV. 477, 487.

Adoption,
Sanctification,Peace of Conscience,
Joy in the Holy Ghost,
Increase of Grace,
Perseverance,

Contentment,

II.
do. do.do. do.
III. do.

500 507
517528 538548 5
526

540

INDEX.

Conviction of Sin : its cause,
nature,consequences.
Covenant of Rederaption, .
Creation : Air,
Firmament,
Heaven of Heavens, _ .
Angels, Earth,Man,

II. 432
do. 433
do. 437
do. 63
L 280
do. 282
do. 285
291, 303, 317
I. 329
do. 341

Deacons : mode of their introduction into office,
character they should sustain,
purposes for which appointed.
Death : the work of God, .
evinces his views of the character of Man,
terminates Probation,the enjoyraents of sinners,
the sufferings of the righteous.
Decalogue: First Coraraandraent,
Second Commandment,
Third Commandment,
Fourth Coraraandraent, III.
Fifth Commandment, do.
Sixth Commandment, do.
Seventh Commandment, do.
Eighth Commandment, do.
' Ninth Coraraandraent, do.
Tenth Comraandment, do.
Decrees of God : what they are.

IV. do.do. do. do.
do. do.
do.
IIL do.

290
291
292406 ib.
409 ib.
410 163
174

. in. 186, 199, 211
222, 233, 245, 261, 273
287, 299, 311, 323, 336
347, 357, 369, 382
395, 407, 419
435, 448, 462
474, 485, 496, 514
526, 537, 548, IV. 5.
I. 239

proved by his eternity and oraniscience, do. 242
by the foundation for choice in the
nature of things, . I. ib.
by his benevolence, . do. 244
by revelation, . . do. 246
objections answered, . . do. 252
Depravity of Man : its universality, . . I. 435, 448
its degree, . . . I. 461
its derivation, . . do. 477
reraarks, . . . do. 489
JDiscipline of the Church : its Nature ; Reraonstrance, IV. 386
Admonition, do. 388
Excommunication, do. ib.
Manner, . . do. 392
Objects, . . do. 394
Persons by whom administered, do. 397
Disinterestedness, .... do. 492

Divinity of Christ

Divinity of the Holy Spirit,
Divorce,Drunkenness : its nature,
causes, evils,
preventives,
Duelling,Duties of Ministers

INDEX.
proved by his being spoken of in the
Scriptures, as the true and
perfect God, . I.
by its being the sole ground of
consistency in the scheme of
Redemption, . I.
by the Jews being otherwise in
nocent in his crucifixion, I,
by the Apostles being otherwise
guilty of leading mankind in
to idolatry, . I.
objections to Unitarian doctrines, 11.
to their management of the
controversy, . II.
do.
III. do.do.do.
. do.
do.
IV. do.

Preaching, .
Study,
Conducting the Ordinances of Public
Worship, . . . do.
Presiding over and directing the Dis
cipline of the Church, . do.
Aiding in the Ordination of other Mi-

541

524

662

571

572 20 35
371
422 382383385
393357246
273 278279

nisters.

do. 280

Instructing the flock in

private, do. 282

Earth : created by God,

I. 329

order of its creation.

do. ih.

objections answered.

do. 336

Education, Religious, of Children: a duty.

IV. 182

mode in which to be

done.

do. 193

motives

to its perform-

ance,

do. 201

Effect and Cause,

L 75

Eighth Commandment : Idleness, .

III. 436

Prodigality,

do. 439

Fraud,

do. 448

Gaming,

do. 462

Elders, ....

IV. 225

Eternal Series,

L 90

Eternity of God : proved by reason.

do. 129

542 INDEX.
Eternity of God : proved by revelation, . . I. 129
Evidences of Regeneration : what are not evidences. III. 15
what are evidences, do. 27
difficulties attending the ap
plication of these evidences
to ourselves, . III. 41
Example of Christ, . . . . II. 813
Extraordinary Means of Grace : Baptism, . IV. 298
Lord's Supper, do. 355
DiscipUne of the Church, do. 386

Faith: a duty, . . . , . do, 312
its nature, . , . , do, 324
its influence on man's justification, , do. 338
reconcihation of Paul and James on this subject, do. 348
influence of works on our justification, . do, ib.
justification by faith does not lessen the motives to
obedience, . . , ,11. 358
only source of obedience, , . 11. 368. IV, 34
Faith and Repentance necessary to restore us to obedience, IV, 27
Fall of Man, . . . . . L 404
Fallen Angels : objections against their existence answered, L 317
loss of their first estate, . . do. 322
loss of their original residence, . do. 323
their present residence, . . do. 324
their destiny, . . . do. ib.
False Repentance, . . . .11. 401
Final Judgraent, ..... IV. 442
Firraament, ..... I. 280
First Commandment : Idolatry, . . . III. 163
First Great Coraraandraent : Love to God, . do. 63
Forras of Prayer, .... IV. 417
Fourth Commandment : Perpetuity of the Sabbath, III. 222, 233
Change of the Sabbath, . III. 233
objections answered, . do. 245
manner of observing the Sabbath, do. 26 1
reflections, . . do. 273
Fraud, ...... do. 448

Gaming, ... . . do. 462
God : his Existence, . . . . I. 79
Self-Existence, . . . . do. 82
Unity, . . . . do. 114
Attributes I. i^^^' ^^^' ^"0' ^«3, 158
AtiriDutes, 1. ^ jgg^ jgg^ 2Q2, 215, 226

INDEX,

543

God: his Decrees, . . . .1. 238,251
Sovereignty, . . . . I. 264
Works, . ,1. 278, 291, 303, 329, 341
Grace, Free : the source of Justification, , , IL 304
G»c.,Mea„sof , Ordinary, IV. \ f|i«. »- Jft^^,?!'.™; Ill
(206, 221, 233, 246, 269
Extraordinary, IV. ^273, 290, 298, 312, 324
(338, 355, 370, 386

Hearing the word of God,
Heaven : the eternal abode of the Righteous,
its happiness, ....
Heaven of Heavens, ....
HoUness of Christ : exemplified in his Piety,
his Benevolence,
his Self-Government, do.
its importance to the Distinction of his
Character, . II,
to enable him to magnify
the law of God, 11.
to give the necessary effi
cacy to his sufferings
for mankind, ft.
to his setting before men
an example of right
eousness.
Holy Angels : created by God,
their rank, .
attributes,
employments, '.
Holy Ghost : his character,agency in regeneration, .
Humility, .....
Ideas and Exercises, . . i
Idleness, .....
Idol- Worship : its history,
extent,
manner in which performed,
ImmateriaUty of the soul.
Immutability of God : proved by revelation,
reason,
an encouragement to prayer
Inability of man to obey the law of God,
Incarnation of Christ, n

IV,

75

do.

489

do.

501

I.

280

n.

155

do.

160

do.

162

172

175

180

II.

183

I.

291

do.

293

do.

294

do.

307

II.

370

do.

395

. III.

85

L

366

III,

436

do.

174

do.

179

do.

180

I,

354

do.

130

do.

ib.

do.

137

IV.

16

II.

10

544

INDE3L

Increase of Grace, . . . .II. 548
Independence of God : proved by his omnipotence, I. 158
Infant Baptism : objections answered, . . IV. 312
the same ordinance with Circumcision, do. 324
warranted by the Scriptures, . do. 333
Inspiration of the Apostles, . . . II. 120
Intercession of Christ : for whom offered, . . do. 230
how performed, . . do. 232
Intercourse wilh religious men : its effects on persons destitute
of reUgion, IV. 157
on religious men, do. 163

Joy in the Holy Ghost, . . . .II. 538
Judgment, Final, .... IV. 442
Justice of God : proved by his providence, . I. 194
by revelation, . . do. 1 97
opposition to this attribute the cause of the
denial of revelation, . I. 200
Justification : its nature, . . . .II. 347
its source, .... do. 304
the means, .... do. 312

KilUng : when lawful, . . .
when unlawfiil, . . .
Kingdom of Christ : its reaUty,
its extent,
assumed for the Church,

Law of God: its character, . . . III. 53
in what comprehended, . . III. 53, 163
man's inabihty to obey it, . . IV. 16
Lewdness, ..... III.
Lord's Supper : its Nature, . . . IV.
Design : to represent Christ's death, do.

in. 347
do. 353
II. 242
do. 244
do. 245

prove his Mission and Gospel, IV.
harmonize Christians, do.
represent his love, . do.
Qualifications of Communicants ; —
Membership in the Church in full
standing, . . IV.
Persuasion of their own piety, do.
Disposition with which to be attended ; —

Adrairation of Christ,
Gratitude to him,

IV. do.

407 355
356 358
364 ib.

365368 370
372

INDEX.
Lord's Supper : Disposition with which to be attended ;
Humility, Purposes of obedience.
Brotherly Love,
Universal Benevolence,
Motives lo the attendance.
Love : its nature,
its reality,
objections answered, . , H.
Love to God : Benevolence to God,
Complacency in his Character, . do.
Gratitude to God, . . .do.
Reverence of God, . . . do.
Huraility, . . . .do.
Resignation, . . .do.
Love to man : its Nature,
Extent, .
Lying : its nature,
causes, .
mischiefs, .
preventives, .

545
IV. 374
do. 376
do. ib.
do. 378
do. 379
II. 365
do. 479
477,487 III. 6365
66 73
85
97
do. 110
do, 112
do. 485
do. 491
do. 498
do. 507

Man : Created by God, .... I. 342
Time of his creation, ... do. 344
his Nature, . . , .do. ih.
End of his creation, .... do. 379
his Probation, . . " . ' . do, 392
his Temptation and Fall, . . . do. 404
his Sentence, .... do. 424
his Depravity, . . L 435, 448, 461, 477, 489
cannot be justified by Works of Law, . I, 505
Manner of preaching the Gospel : with Plainness, . IV, 260
Variety, . do. 262
Boldness, . do, 265
Solemnity, . do. 266
Earnestness, do. 267
Affection, , do, 269
Acceptableness, do, 271
Marriage: its Origin, .... Ill, 395
Nature, . . . .do. 396
Benefits, . . . .do, 397
Matter : not the Cause of existence, . . I. 96
Means of Grace : Ordinary, . . . IV, 38
Extraordinary, . . do. 206
Means, Ordinary, of Grace, generally considered : —
their Reality, . do, 39
what they are, do, 49
Vol. IV, 69

546

INDEX.

Means, Ordinary, of Grace, generally considered : —
their influence, IV, 51
objections answered, do, 60
Means, Ordinary, of Grace, particularly considered : —
Preaching the Gospel, . do. 75
Reading the Scriptures, . do, 82
Prayer, IV, 86, 96, 108, 120, 134, 144
Intercourse with reUgious men, IV, 167
Religious Meditation, , do, 171
Religious Education of Children, IV, 182, 193
Means, Exfraordinary, of Grace : Who are to use them ; —
Ordinary members of the Church, IV, 206
Officers ofthe Church, . do, 221
What they are ; —
- Baptism, . do, 298
Lord's Supper, do, 356
Discipline of the
Church, do. 386
Means of Justification : Faith in Christ, . II, 312
Meditation, Religious, . . . IV. 171
Members of the Church : Ordinary raerabers, . do. 206
Officers, . IV. 221—290
Mercy of God: proved by reason, . . I. 215
by the Scriptures generally, do. 218
by the Mediation of Christ, do. 219
Ministers: who are Ministers, , . IV. 321, 233
their Duties, .... IV. 246
Miracles of Christ : their Nature, . . .II. 253
Reality, . . do. ib.
Importance, . . do. 261
Murder, ...... III. 353

Names of Christ : God, .... I. 524
the Great God, . . do, 526
the True God, . . . do. ih.
the Mighty God, . . do, ib,
the God of Israel, . . do, 528
Jehovah, , . . do. 529
New Creation : subsequent to God's dispensations to this
worid, . , . .IV. 480
brought into existence hy Christ's Media-
; tion, . . . .IV. 481
fhe final state of the Universe, . do, 482
unchangeable, . . .do. 483
new to the Universe, . . do. 484

INDEX.

547

Obligations to Prayer,
Offices of Christ : Prophetical,

PriesUy,Kingly,
Officers of the Church : Ministers,Deacons,

IV. 93
n. 74, 87, 99, 110, 120, 131
,. J 143, 153, 162, 172, 183
I 194, 205, 219,230
. , , II.
IV. 221, 233, 246, 259,
, IV.
Omnipotence of God : proved by the Creation, . I,
by the Government of the Uni
verse, , . I.
by its unaltered and undecay
ing character, , I.
Omnipresence of God: proved by revelation, . do.
by reason and experience, do,
evinces an Universal Providence, do.
Omniscience of God : proved by revelation, , do,
by reason and experience, do,
displayed at the last Judgment, do.
Ordinances of the Church : Baptism, IV, 298,312,324,338
Lord's Supper, IV, 356, 370
Discipline of the Church, IV. 386
Ordinary Members of the Church : their character, do. 206
Ordination of Ministers, . . . .do,
of Deacons, .... do.
Origin of the Priesthood, • . . .II,

241 273 286 163 157 ib.
141 ib.
146141 ib.
161

280290 143

Parents: thefr Duties, . . . IIL 299, 311
Particular and Universal Providence, . . I, 146
Passover : the same ordinance with the Lord's Supper,
Paul and James reconciled.
Peace of Conscience,
Paedobaptism,
Perjury,
Perseverance of Saints,
Personal Preaching of Christ : his executing this office neces-

IV, II,
do.
IV,IILdo.

sary,

II,

Piety of Christ,
Polygamy,
Polytheism,Prayer : its Nature, Seasons,
Obligations to prayer,
its Usefulness, do.

the ihings which he taughi, do.
Manner in which he taught, do.
Consequences of his preach
ing, - . li
do.
Ill, I.
>: . . IV. do.
do. do.

332348528324
485 5
76
87
99
110
155
419 120 86
ib,93
96

548

INDEX.

Prayer: Encouragements to prayer, . . IV. 125
Objections answered, . . . do. 134
Forms of prayer, ... do. 144
Preaching : its End, . . . .do, 246
Nature, . . . .do. 247
Subjects, .... do. 252
Manner, .... do. 269
Preaching of the Aposties, . . . II. 120
Priesthood : its Origin, .... do. 1 43
Duties, .... do. 144
Character of a priest, . . do. 148
Priesthood of Christ: Origin, Office, and Character of a
priest, . . . II. 143
its Reality, . . do. 149
his Atonement, , II, 194, 205, 219
his Intercession, , . II. 230
Priestly Character of Christ : his Holiness, II. 153, 162, 172, 183
Probation of Man, .... I, 392
Prodigality, ..... III. 439
Profaneness : its Nature, . . . . do. 1 86
Guilt, . . . . do. 199
Danger, . . . . do. 211
Prophetical Office of Christ : his personal preaching, Ii. 74, 87, 99, 110
preaching of his Aposdes, IL 12t), 131
Providence of God : Probation of man, . . I. 392
Temptation of man, . . do. 404
Fall of man, . . do. ib.
Sentence pronounced on man, do. 424
Depravity ofman, I. 435, 448, 461, 477, 489
Punishment of the Wicked : its eternal duration, . IV. 456
Nature, . . do. 466

Reading of the Scriptures,
Redemption, Covenant of.
Regeneration : its Agent, .
Necessity,Reality,
Nature,Antecedents,
Attendants,

IV. 82
IL 63
do. 370
do. 406
do. 411
do. 418
do. 430
II. 444, 455, 465, 477, 487, 497
Consequences, J jj}; f' ^^^' ^^S, 638, 548
Evidences, . . IH. 15, 27, 41
Relations of Christ to Creatures : Creator, . I. 546
Preserver, . do. 548

INDEX.

549

Relations of Christ to Creatures : Possessor, . I. 550
Supreme Ruler, do. 551
Last End, . do. 553
Religious Education of Children, . . IV. 182,193
Religious Meditation, .... IV. 171
Resignation : its Nature, .... III. 97
does not imply a wilUngness to suffer Perdition,
Resurrection,

Resurrection of Christ, . . . II.
Repentance : its Nature, Consequences,
Reverence of God : its Nature,
its Effects,
Rewards of the Righteous : —
their Residence, or Heaven, . . IV.
Character ; perfect Holiness, . . do.
Employments ; to learn the character of God, do.
to glorify God, . do.
to befriend one another, do.
Enjoyments, . . • .do.
Rulers : their Duties, .... III-

IV.
264, II.
do.
HI. do.

100
430 274458462 7377
489 492501 506 510501323

Sabbath : its Perpetuity, Change, Objections answered.
Manner of observing it.
Reflections,
Sanctification : the Agent, Instruments, Process,
Seasons of Prayer,
Second Commandment : Idol Worship,
Second Great Commandment : its Requisitions,
Effects, Foundation,
Self-Examination,Self-Existence of God,
Self-Government of Christ : his Industry, .
Fortitude,Meekness,
Humihty,
Sentence pronounced : on the Tempter,
the Woman,
the Man,
Seventh Commandment : Marriage,
Lewdness,

III. 222, 233
III. 234
do. 246
do, 261
do. 273
IL 517
do. 519
do. 522
IV. 87
m, 174
do. 110
IIL 121, 126
III. 150
IV. 173
L 82
II. 162
do. 164
do. 165
do. 166
L 421
do. 424
do. ib.
in. 396
do. 407

550

INDEX.

Seventh Commandment : Polygamy,

m. 419

Divorce,

do. 422

Sin : its Universality, . . . .1.

435, 448

/ Degree, . ....

L 461

Derivation, , , . ,

do. 477

Remarks, . , . .

do. 489

Sixth Commandment : Killing ; when lawful,

HI. 347

Murder,

do. 353

DueUing,

do, 357

Suicide,

in. 369

Drunkenness,

do. 382

Slander, ......

do. 514

Socinianisra,

II. 25

Soul of Man : its Nature ; —

a pure uncompounded substance.

I, 345

a thinking substance,
possessed of virtuous affections.

do. 346

do. 357

exercises dorainion over the world.

do. ib.

possessed of spiritual enjoyment.

do. ih.

immortal.

do. 348

not Material,

do. 354

not a Chain of Ideas and Exercises,

do. 366

Sovereignty of God : proved by his determining the

Birth

and Education of men.

I. 266

by the disappointment of

their intentions in life.

do. 268

by the uncertainty of life.

do. 273

Subjects ; their Duties, ....

III. 336

Subjects of Baptism : Beheving Adults,

IV. 312

Infant Children of BeUevers, IV.

313, 324

No Infants but those of Believers,

IV. 338

Suicide, ......

III. 369

Temptation and Fall ; the Tempter,

I. 404

Manner of the temptation,

do. 406

Persons tempted

do. 408

Consequences,

do. 409

Tenth Commandment: Contentment,

m. 526

Charity,

do. 537

Avarice,

do. 548

Ambition,

IV. 5

Third Commandment : Profaneness, . III. 1 86

,199,211

Trinity : Testimonies to the doctrine ; by ancient Christians,

IL 383

Jews,

do. 386

Heathen,

do. 390

INDEX

551

Truth : its Nature, .... III. 474
Importance, . . . .do. ih.
Truth of God : proved by his Benevolence, . I. 203
by the Conforraity of all things lo his
Will, I. 204
by his Independence and Irarautabil ity, I. ib.
Truth of God : proved by his constitution of his creatures, I. 206
by his Predictions, . do. 208

Veracity : its importance, . . . III. 474
Vfrtue : founded in Utility, . . . do. 1 50
UnbeUef: voluntary, . . . . ' II. 312
sinful, .... do. 322
Uninterpstedness, ¦" .... do. 492
Unitarians : their objections answered, . . do. 5
doctrines exarained, . . do. 20
management of the controversy, . do. 35
Unity of God : proved by works of creation and Provi
dence, I. 114
reason, . . do. 120
revelation, . . do. 125
Universality of Sin : proved by revelation, . . do. 436
by facts generally, . do. 438
by man's rejection of the Word
of God, . . L 448
Universalists : their objections answered, . . IV. 458
Universe : created by God ; proved by reason, . I. 79
by revelation, . do. 278
Usefulness of Prayer : to Individuals, . . IV. 96
Farailies, . . do. 108
Coraraunities, . . do. 122
Utility : the Foundation of Virtue, . . IIL 150
Wicked, Punishment of, in the future worid : Duration eter
nal, IV, 456
Nature, do. 466
Wisdom of God : proved by the works of Creation and Pro
vidence generally, I. 227
the accoraplishraent of many
ends by few and simple
raeans, . . L 230
the unceasing and universal va
riety of his works, . 1.231

S52 INDEX.
Wisdom of God : proved by various kinds and degrees of re
semblance and uniformity, I. 232
the communication of language, I. 233
his creation of moral agents, do. 234
Word of God : rejected by Man, . . do. 448
how to be heard, . . . do. 75
to be read, . . . do. 82
Works : their influence on Justification, . . II. 353
w 1 f/-. J n .- T ^278,291,303,317,329
Works of God : Creation, L j g^j^ g^^j ggg^ g^g'
Providence do 5 392,404,420,435,448
rrovidence, ao. ^ ^gj^ ^^^^ ^gg^ ^^^
Worship : required to be rendered to Christ, . L 555
actually rendered .to him, . . do 357

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