5 -r" ■mi [Mi^i^ms: SSfe;^ ^ »\ » VV H- J' i § o * s 1 '1^ (0 Ql .5 a. (0 i f E J? J3 *o 5 they call on the fame Jefus, their common Saviour a|id Lord. As there was in the apoflolic times, fo there is now, frequent occafion for new churches to be formed : but from the preceding oblervations, it appears, that whenever a new church is erected, careful regard iliould be had to her communion wi;h other churches as well as to the communion of her own members among themfelves ; otherwife the body of Chrift is di- vided, and the bond of peace is broken. Among the members of every particular church, there is always fuppofed to be a Iblemn covenant and agreement to walk together in the commands and or- dinances of Chrift, to watch over one another in meek- nefs and love, and to be fellow-lielpers to the king- dom of God. The church in Corinih is faid to coyne together iPto one plac. The church in Jerufalero is cautioned?/ingthe grace of God, for their increafe and edi- fication, they mu{>, like the parts of a building, be fitly framed into each other, and be hnilded together for an habitation of God through the fpirit. Having illuflrated the nature and defign of a church of God, wc will now attend to the next propo- fed enquiry. III. What relation childroi bear to the church ? • * B 10 This will be neccfikry, previouily to our ftatingthe qualifications of adult profelytcs. When firfl: the apofllcs went forth to preach the gofpel, and creel churches in the world, mankind in general were in a {\i\ic o^ heathenifm,oi judaifm i and, either had not heard of the gofpel, or did not believe it to be divine. From among thefe, were they to make profe'ytes to Chrillianity. What they required of the profelytes, whom they admitted into the church of God, was a profefled be- lief that Jefus was the Chrift, the Son of God. This \ profeiiion of faith in Chrift neceflarily implied a prom- ' ife of obedience to him. Now as the apoftles admitted adult profelytes into ,' the church by baptifm, fo there is fufficient ground to believe, that tlfey admitted to this ordinance the chil- dren of profel) tes, in token of God's merciful regard to them, and of their parents' obligation to bring them up in the nurture and admonition of the Lord. In this general fenfe, the baptifed offspring of believers are within the church ; having God's covenant-feal upon them, and being under the care of thofe who have covenanted to bring them up for him. As many as arc comprehended with.n God's cove- \ nanr, and are the fubjedts of its gracious promifes, un- ' deniably belong to the church ; for this is founded on ! the covenant. That the children of profelied believ- ers are within the covenant, is evident from pallages of fcripturc, too numerous to be here particularly reci- ted. The promife to Abraham was made alfo to his infant feed, v/ho were to receive the feal and token of the promife, as well as he ; and as many as received it not, were faid to have broken God's covenant; and thefe were to be cut off, or excluded from among their people. Had they not been within the covenant,, ard ir among the people of God, their want of the feal could not have been a breach of the covenani, or an exclu- fion from the people. Mofes fays to the congrega- tioii of Ifrael, 7e Jland all of you before the Lord your God — all the men of Ifrael^your little ones and your wives — that thouffjouidjl enter into covcvant ivth the Lord thy Gody that he may ejhiblifb thee for a people to himfelf as he hath [worn to Abraham. Exprefs promifes are made to children, as the feed of thofe who are in covenant ; particularly the promife of God's word, and of his fplrit. God eftahltjhed a teflimony in Jacob ^ zvhtch he com- manded the fathers y that they fbould make it kno'u:n to their children^ that the generation to come might- alfo know it, Circumcifion has much the advantage every zvay, chiefly hecauf: to them are c&mmitted the oracles of God. To Ja- cob hisfervani^andto Ifrael his chofen^ God promifes, I will pour my fpirit on thy feed ^ and my blcjjing en thine offsprings and they fball fpring up as among the gyafs^ and as willows by the zvater-coiirfes. Tiiis is God's cove- nant with them who turn from tranfgrdlion in Jacob. My fpirit which is upon theCy and my words which I have put in thy mouthyfhail not depart out of thy mouthy nor out of the mouth of thy feed. Infants are called the chil- dren of the church ; and the gentiles are defcribcd in prophecy, as coming to the church with their children in their arms. All thefe gather thcfnfclves together and come to thee ; to Zion, God's church, tbcyjhall bring thy fons in their armsy and thy daughters Jhall be carried on their fhoulders. The children of thofe who are in cove- nant, are diflinguifhed from others as God's children, born unto him. God fays to his ancjent church, I en- tered into coven aat with iheCy and thou be came ft mine — but thou hafi taken thy fons and thy daughters^ which thou hajl born unto mCy and haft facrifc' d them : thou haft flain 7ny children. It is foretold, that in the time of the church's profperity, the people f!j all nrA labor in vain^ 7ior bring forth for t rouble ^ for they are the feed oflhebleft'cd of the Lordy and their offspring zvith them. The Redeemer is defcribed by Ifaiah, as one zvho ftjallfeed his flock like aJJjepherd, andjhall oaiher the lamhs zvith bis armSy and carry them in bis hofom. When he appeared on earth, he commanded ihac children Ihould be brought to him : thofe who were brought, he rook into his arms, and bleffcd, dcclaiing them lubjeds to his kingdom. But in what fenlc are they fuch, if ihey belong isoi to his church, but to the kingdom of Satan ? When Chrifl inftituted the ordinance of baptifm, he pointed out the fubjeds of it in fuch general terms, as might naturally be luppofed to include children ; and his apofiles, who knew how he had ever treated children, who had heard his directions concerning them, and who could not be ignorant, that, under former difpen- fations of the covenant, children were comprehended with their parents, mult underftand them to be inclu- ded in this inftrudiion, difciple all nations, baptizing thi m. Accordmgly, in the firlt inftance of their adminiiler- ing baptifm, after this commiflion, they placed the leafon of ir, and the right to it, on a balis which alike fupports the baptifm of believers, and of their children. Repent and be baptized for the nmiffionofJinSy and yt JIj all receive the gift of the Holy Gbojl, for the prcmife is to you and to your children. They coniidercd the children of believers as holy, \x\ dillindion from the children of unbelievers. And it appears to have been their pradice, when they baptized a believing houfeholder, to baptize alfo his houfehold — thofe who were his, and under his government. And it is obferveable, that pmongall the inflances of baptifm, mentioned in the New Teftament, we find not one baptized at adult age, who appears to have been born of Chriftian pa- rents ; but they were all profelytes from judaifm, or from heat hem fin. Our Englifti word chui^ch, fignifies the houfe, or familj of the Lord. It is a well-chofen word ; for the church is often called a fiynily or houfehold. But who needs to be told, that children are members of the family in which they arc born ? It is often called 13 a cityy a nation^ a people. But w ho ever imagined that thefe terms excluded children? If a city is incorpo- rated, are nor children members of the corporation, as well as their parents ? If a privilege is granted to a people, do not children become intitled to it?' If a form of government is fettled in a nation, do not chil- dren come under the form. You will afk, how can children be brought within the church without their own confent ? But as well may you allv, how fhould they be born under the gofpel ; or how lliould they be created rational beings, with- out their own confent ? If rt is a privilege to enjoy the example, inftruiftion and prayers of good men, and to be placed under the rare of thofe who are folem^pJy bound to give them a pious education, then it is a pri- vilege to be born within the church, and to receive in childhood the feal of the covenant. And will any complain, that God beftows on them mercies, before they had confcnted to take them. Certain religious duties are incumbent on chil- dren, as foon as they arrive to a natural capacity to perform them. But has not God a right to enjoin fuch duties as his wifdom fees fit ? Muft he confult his creatures, to know what laws he may make for them ? Was not the covenant in the plains of Moab, made with little ones, as well as with the men of Ifrael ? With thofe who are not, as well as with thofe who were then prefent ? Are there not moral obligations which refult from our rational nature, and from our place in the creation as v/ell as from our fpecial covenant relatijon to God ? Shall we conclude that all thefe ob- ligations are void, for want of our previous confent ? To the validity of contrads between man and man, who ftand on the foot of equality, mutual confent is ncccfTary : But God is a fovercign, and * his covenant he commands us.' When he promifcs us blefiings, and enjoins duties as conditions of the blefiings, he Hates to us the tenor of his covenant, and» by his fupreme authority, brings us under the obligations of it, wheth- er we have confented to it, or not. Now if the children of believers are under the cove- nant, and within the church of God, they ought to re- ceive the feal and token of their relation to him ; to be taught, as foon as they are able to underftand, the nature of religion ; and to be conlidered, when they come forward in bfe, as under the watch of the church. They fhould be nurfed at her lide ; and, when they have competency of knowledge, fhould be invited to her acftual communion. If they behave in a manner unworthy of their relation, they fhould be treated with, and exhorted to repentance. If they prove contu- macious and incorrigible, they are, after due patience to be cut off from iheir people. Such appears to be the flate of children. IV. We proceed to enquire, what qualifications arc requifite for the admiflion of adults into the church, and for their enjoyment of all gofpel ordinances ? The queflion is twofold : Firjly What a church ought to require of thofe whom fhe admits to her com- munion ? And, Secondly^ What qualifications a per- fon mufl find in himfelf to jufiify his coming to the communion ? The firft queflion is. What a church ought to re- quire cf thofe whom fhe admits to her communion? The anfwer in general is. She is to require the fame as the apoftles required. Those whom the apoftles admitted to fellowfhip with them in breaking of bread, and in prayer, bemg firfl inftruded in thedodnnes and evidences of Chrif- tianity, profefTed to believe, that ibis was a divine re- ligion. The Jews, vrho were baptized on the day of pente- coft, gladly received the word of the gofpel. The eunuch, who was baptized by Philip, declared his be- lief, that Jefus was the Son of God. The heart of Lydia was opened to attend to thedodrine of Paul ;'and Hie was judged faithful to the Lord. The jay lor is faid to have believed in God. When the people of Sama- ria believed Philip, preach. ng the things concerning the kingdom of God, they were baptized, both men and women. The churches were enjoined to put away from among them, thofe wicked perfons who would not be reclaim- ed. We may, therefore, conclude, that fuch were not received wirhout a profeffion of repentance. A Chriftian church is, then, to require of thofe, whom (he admits to her communion, thefe three things ; a competent knowledge of the elTential doctrines and precepts of religion ; a profefTed belief of, and fub- j jedion to them ; and a blamelefs converlation ; or, where this had been wanting, a profeffion of repentance. Thele things are, in the nature of the cafe, neceffary ; for it is palpably abfurd for a man to join himfelf to a Chriftian church, and attend upon its ordinances, un- lefs he underftands the nature, and believes the truth of that religion on which it is founded ; and has fuch i a fenfe of its importance, as to reJolve that he will be i governed by it. And every perfon of competent knowledge, a good profeffion, and a correfpondent life, has a right, in the view of the church, to the enjoy- ment of gofpel ordinances, whenever he claims it. Whatever may be the opinion of a church, con- cerning theneceffity of faving grace to qualify one, in the light of God, for Chriliian communion, flie cannot juftly exclude, the per Ion we have defcribed ; becaufc a good prof, ffion, and a converfation agreeable to it, is all the evidence which {tie can have in his favor. She ' i6 can judge the heart only by vifiblc fruits. The (ion- troverfy concerning the neceflity of internal holinefs, in the prefent cafe, can have no reference to the real pradice of the church, in admitting members ; for whether Ihe judges this to be a neceflary qualification or not, ftill fhe muft condud in the fame manner, and admit the fame pcrfons. Namely, thofe, and only thofe, who have fufficient knowledge of ihegofpel, pro- fels a belief of, and fubjedion to the gofpel, and con- tradid not that proftflion by an ungodly converfation. She may, perhaps, think proper to require of her members a particular relation of their Chriftian expe- riences. But be this relation ever fo full, flill it is but the evidence of words — of a good profeffion. The re- al lincerity of the heart, after all, is known only to him, who feeth not as man feeth. A church has no right, on mere jealouf}\ to exclude from her communion any one who offers himfelf. She muft firft make it appear, that he is, by ignorance, he- refy or wickednefs, difqualified for communion. It is not incumbent on him to demonftrate his inward grace ; but on the church to prove his want of it. The burden of proof, in this cafe, lies wholly on the church ; not on the claimant. If one claims privileges, the church is not to rejed him, in a fovereign, ar- bitrary manner, of her own will, without offering rea- fons : She is either to admit him, or lliew caufe why Ihe refufes. If ffic ffiall convid him of any dif- qualification, ftillflie is not to treat him as an enemy, but admonifh him as a brother : She is not to abandon him at once, but labor for his amendment. To rejed claimants, in any other way, than by conviction on fair and open trial, is to fet up a tyranny m the church, which Chrift has no where warranted. It is to iub- vert that liberty with which Chrift has made us free. The church ought to caution all againll h\ pocrify and diffimulation in their approaches lo divme ordinances ; but fhe is not to affume the judgment of men's hearts. 17 ralhly intruding into things, which Ihe has not feen, and which belong only to God. We are to aim at perfedion, both as private chrif- tians, and as churches. But we are to purfue this aim in a icriptural wav : not by ufurping God's preroga- tive, or by excluding from our charity and fellowfhip, all who hope humbly and fpeak modeftly ; all who cannot give the higheft proof of their godly fincerity ; but b> cleanfing ourfelves from all filthinefsof thefielh and fpirit, and by confidering one another to provoke unto love and good works. After all, there will be bad, as well as good, in Chriftian focieties. The kingdom of Heaven is like a net caft into the ft a, which gather d of every kind ; and when it was full i they drew it tofhon^ and gathered the good in-- to veffcls and caft the bad away, ^ofhall it be in the end of the world ; then the wicked f}j all be fevered from among \h jnft. Having fhewn what a church is to require of thofe whom (he admits o her communion, v^e proceed to the fecond queftion. What qualifications a perfon mull find in himfelf tojuftify him in enceiing into the church, and attend- ing on all gofpei ordinances ? That we may bring this quedion within a narrow compafs, and reduce it to a lingle point, it will be ne- ceflary ro remove fome things, which have often been blended with ir, and occalioned much confulion in thinking and- arguing upon it. I. The queflion is not. Whether every perfoii educated under the gofpei, is in diiiy hound to arcnd on a-l divine ordinances iii fome Ci:iriftian church ? For this is univerlally grained. C Religion, in all its brandies, is indifpenlibly en- joined on all men. Chrift calls all men lo be his dif- ciples, to profefs ihemfelves fuch, and to ad accord- ingly,, on pain of ftn.il rejedtion from his prefcrice. No man can free him fclf from his obligation to enter into the church, any more than he can free himfelf from his obligation to prayer, or any oiher duty. His •wickednel's may be a bnr in the way of his admiilion ; but it cannot be an excufe for his voluntary negledl. It is ablurd to fuppofe, that one's fins (liould vacate his obligations, to obedience. They who apprehend that they have no right to the communion of famts^ ought, by no means, to make themfelves eafy in this ftate. The command ft 11 extends to them j and their immediate concern ihould be, to repent of that finful- nefs, which obftruds their compliance with it. 2. The queftion is not. Whether one ought to come to the communion in an impenilent^ wicowoerted ftate ; for no man is allowed to continue in fiich a ftate. The fcripture never piopoies, or anfwers this queftion. Whether a man may attend on this, or that ordinance, while he remaii^s impenitent in his fins ? becaufe it grants no man permiflion to remain fo ; but commands all men, every where, to repent. It re- quires them to V erform every duty in a pious and ho- ly manner. It allows no negled of, or hypocrify and formality in duty. The man, who calls himfelf a fin- rer, is not to imagine, that the fame duties, or the iamc tempers, are not required of him, as of odiers ; for all are required to be holy in all manner of convcrfation, and to be deeply humble for all the corruptions of their heart, and errors of their life. But, 3. It will be faid, though no man ought to remain in a linful ftate, yet there are many who know them- felves to be in fuch a ftate — many who evidently find, that thev have no governing regard to God and his command?, but are under the prevailing love oi iin ^9 and the world : Now, ought they, while they perceive themfelvcs to be. in this ilate, to conie mio the church and attend on the holy communion ? If any afk this queftion, my anfwer is, it is a qiief- tion in which no body is concerned. It cannot poffi- bly be a cafe of ccnfcience with any man. The per- fon here fup^ofed is one, who knows himfelf to be an habitual Tinner ; one who has no governing r^ard to his duty ; but is prevailingly bent to wickcdnefs ; and, therefore, he cannor be fuppoi'ed to have any confcien- rious folicitude about his duty in chis matter. Itisabfurd to imagine, he fnould be folicitous to know and do his duty here, and \ et have no regard to it in any thing elic. If in other external acts of duty he is influenced by un- worthy motives, the fame unworthy motives, and not a regard to the will of God, would influence him in com- ing into the church. The queftion is merely a martcr of fpcculation ; it concerns no man's practice. One, who lives regardlefs of the will of God in general, is juft as regardlefs of it in the.cafe under confideration. He does not wiQi to be inftruded in the matter, that he may conform to the divine will : if he did, he v,ould be as careful to conform to it in things which are al- ready plain. The fcripture puts no fuch cafe, for it is not a fuppofable cafe, that a man, whofe heart is fet in him to do evil, fliould have any confcientious fcru- ples in this point, or any other. The proper anfwer to fuch an enquirer will be, you arc in a moft awful ftate, under the power and guilt of fin. So long as you live in fubjedion to the flefh, you cannot pleafe God. You are expofed to everlafting condemnation. Repent, therefore, of your wickednefs, feck God's for- givenefs, and henceforward walk in all his command- ments and ordinances blamelefs. 4. The only queffion which can be a cafe of ccn- fcience, and which it concerns us to anfwer, is this — What ^ferious perfon ought to do, who is in doubt con- cerning his fpiritual dare ? 20 He believes the gof pel to be divine, has fome fenfe of its importance, and feels a concern to obtain the faivation which ir brings, l*: is his defiie to k? ow, and his purpofe to do, the will of God. But ft ill he finds fo many corruptions in his heart, and deviations from duty in his practice, that he dares not conclude himieif in a ftace of grace. If he has hopes, they are mingled with painful fears. — Now ought fucha perfon to come within the church, and participate in all divine ordi- nances ? Or is he to delay till his fears aredifpelled ? This is the real ftate of the queftions and can any helitate what anfwer to give ? We have before Ihewn, that the purpofe for which men are called into a church-fta;e is that, :nthe enjoy- ment of fuitable means, they ma\ be trained up in knowledge and holinefs, to a preparation for future glory. And if we have the fame end in attending on ordinances, as God had in inftituting them, it cannot be doubted but we are qualified for the enjoyment of them. If then we can fay, our end in coming to the communion is, that we may conform to God's will, may be in the way of his bkfTing, and may be directed and quickened in his fervice, we are undoubtedly war- ranted to approach it. For a perfon to judge whether he may come to the com.m.union, the queltion rather is, what are his pre- fent views, delires and purpofes ; than v.hat is the ha- bitual ftate of his ibul ? The former may be known by immediate inward reflection : the la :er is ro be dif- covered only by a courfe of examination and experience. Let us now attend to the praclice of the apoftles. The Jews, who aflcmb'cd at the temple on the day of pentecoll, to cclebrace ihat fcftival, beheld with m- dignaaon, and treated wuh mockery, the miraculous gifts of the fpirit, then bcflowcd on the difciples of Jeius, in confirmation of his divine authonts . Peter, on this occafion, rofeup, and, in a pertmeni difccurfcj laid before them fuch ftrikmg evidence of Jelus being the promifed Mcfliah, that thoufands \^ere convinced of their great guilt in rejecting and crucifying the Lord of glory, and anxioullv enquired what they mull do ? Being told, that they muft repent and be baptiz- ed for the remiflion of fins, they gladly received the word, and were baptized, and admitted ''c :he apofVIe's fellowfhip. It is rhe doctrine of this ame Peter, that, believers muft make then calling and elccflion fure, by adding co their faith virtue, and to virtue know- ledge, and every oiher grace. But does Peter tell thefe new converis, thar, bc;aufe they had not had time thus to prove the lincerity of their converlion, it was not fafe to receive baptifm, and enter mio the church ? Does he advii'e them ;o wait a while till they could manifefi: the reality of their repentance by its fruirs? No, he admits them to fellowPnip immediately ; but with this important caution, ja'-je yourjehesfrcm this untovjard generation. In the fame manner the apoftles conduced in the baptifm of Cornelius, the people of Samaria, the Jay- lor, L)dia, and the Ethiopian Eunuch. Had they confidered affurance, as a qualification neceflary to jufi:ify perfons incoming into'the church, would they not, on thefe occafions, have cautioned their profelyles againft: receiving baptifm immediately? Would they not have advifed thcni to a greater trial of themfelves than could have been made ia a \^\x hours ? It cannot be pretended, that thefe prcfelytcs had a certain knowledge of their own finceriiy. Much lefs can ii befuppoled, that theaprfiles knew them to be found converts. I'hey knew men's hearts no other- ik^ than we may know them, by a view of v/hat ap- 22 pears in their lives. They could only, hence, forma rational judgment,- a charitable prelumption. The difciples at Jerufalem believed not Paul to be a difci- ple, nor did even thc» apoftles venture to receive him as luch, till they had evidence from the teftimony of Barnabas. Yea, we find in fad:, that they admitted into the Chriftian church many, who afterward ap- peared to be ungodly. Simon, the forcerer, is a re- markable inftance. We learn from Paul's epiltles, that in moft of the churches to which he wrote, there were great numbers of unfound profelTors. The apof- tles, therefore, did not know, that all, whom they re- ceived into the church, were favingiy converted j for it IS manifeft, that many of them were notfo. And fmce they received new profelytes, whofe fincerity muft, at prefent, be doubtful to themfelvcs, as well as others, without the leaf! intimation of a neceflity of de- laying for the removal of doubts, we may with great fafety, conclude, that a ferious perfon, who believes the gofpel,and delires to be found in the way of duty, and of the divine blefling, though ftill in doubt con- cerning the gracious fincerity of his heart, has a right to come to the communion of the church. And indeed, if Chriftians were to delay, till all their doubts vv ere removed, I am afraid few would come to it at all. And perhaps thefe few would not be of the better fort. While the felf-confident hypocrite drew near, the meek, the modelf, the humble, would Ifand afar off. The members of the church in Corinth, as we learn from Paul's firft letter to them, ran into molr fcan- dalous difordcTS in their attendance on the Lord's fup- per. They behaved in fuch a riotous manner, as made it evident that they difceined not the Lord's body ; diflinguilhed not this ordinr.nce from a com- mon meal, or even from a Pagan feflival. One took before other his own liipper ; and one was liungry, 23 having eaten nothing before he came to it ; and another was drunken, having indulged to excefs there ,• and the poorer members were defpiled. This unworthy partaking the apoltle rebukes in the fevereft terms ; and warns them, that they were eating and drinking judgmenr to themfelves, of which they had melancho- ly proof in the ficknefs and mortality which had been, fent among them. But what advice does he give them in the cafe ?, Does he direct them to Withdraw from the Lord's ta- ble ? No, he {"hews them the danger of coming in this manner, and exhorts them to come better prepared and difpofed. Let a man examine himjelfy and Jo let him eat. He does not fay, \zx. a man examine himfelf and with- draw ; but let him examine and partake. And when ye come togetheVy tarry for one another ; and if any man hunger^ let him eat at home^ that ye come not together to condemnation. This palTagc, far from being a juft ground of difcouragement, proves the point which we have ftated, that fuch as have a delire to comply with a divine inftitution, are not to delay, on account of their humble doubts concerning their converfion. If the fear of unworthy partaking were a reafon for not partaking at all, as well might the fear of praying, or reading and hearing the word, in an unworthy man- ner, be a reafon for omitting thefe ; for it is evident that the fcriptare enjoins the fame temper of heart in thefe duties, as in that. The truth is, we are re- quired to attend on every ordinance with godly linccr- ity ; and a fufpicion of our infincerity is not an ex- cufe for negledc ; but a reafon for cxammation, re- pentance and amendment. . Some perhaps will fay, for fome have faid, we have fenfible defires to approach to God in all his ordinan- ces ; but there may be defires which are not gracious ; and we fear ours are fuch ; w^e, therefore, dare not ap- proach, for we think lefs guilt is incurred by abfti- nence, than by attendance. 24 But confider, God requires your attendance ; and you muft either attend or forbear — comply or refufe : There is no medium ; and certainly there can be no more grace m your fears^ than there may be in your defires. If your defires to attend an ordinance are not fpintual, neither can the fears, which reftrain you trom attending, be called fpiritual : You can, therefore, be no better accepted in your neglecl, than in your com- pliance ; for you ad on no better principles in the form.er, than in the latter. It is vain to enquire, in what way you {hall contra<5t leaft guilt : Your bufinefs is not to contrive how you can fin at the cheapeft rate : — Your care Ihould be not to fin at all. If you fay, you decline the communion through fear of offending God j examine whether you are not de- ceived. Are you as conlcientious in every thing elfe ,as you would feem to be in this ? Are you as much afraid to offend God m other matters, as you pretend to be in this ? if you allow >ourfeIves in any fin, or in the negicdof any duty, beafTured it is not the fear of of- fending God, but fomething elfe, that hinders your ap- proach to his table. But if you really have fuch a fear running through all your condudl, and operating in all your deliberate adtions, you have a very good evidence of your right to the holy communion ; for, in all adls of worfliip, you fcrve God acceptably, when vou ferve him with reverence and godly fear. The man found at the marriage-feafl without a wed- ding garment, fell under the awful cenlure of the king, who cemmanded that he fhould be bound and cafl into utter darknefs. Will you fay then, it is the fafer part not to come to the marriage-feaft at all, left being found unwor- thy, wefhare the fate of this guefl ? Remember^ thcv -2S who made light of the king's invitation, and refufed to come to his fon's marriage, were treated with no more lenity than the unworthy gueiL He fent forth his ar- mies and deitroyed them, and burnt up their city. What then fliall we conclude? Why, fhat a.wrcked man is fafe no where. He who will not foifake ini- quity, is fecure neither in the church, nor out of it. The crime of this gueft was, not that he was found at thc/eajl ; but that he was found mtfuitably attired. The fame dirt and rags would have been offenfive elfcwhere. The fervants were ordered to go out into the high- ways, and call to the marriage as many as they found ; and they accordingly gathered together both bad and good. The man^ you fee, was a poor beggar, called into ihe king's houfe, from our of the ftreet. How fhould he obtain a ueddmg garment ? He had none of his own. He mud come to the king's houfe to re- ceive one ; for there was clean raiment, as well as meat and drink. Where then lay his great crime ? Surely not in coming to the king's houfe, for he was bidden to come ; and luch as refufed were deftroyed ; but in fitting among the guefts in his ragged and deliled con- dition, and rcfuiing to wear the pure raiment provided for him. And fuch will be the condemnation of falfc profeffors at the laft day ; not (imply that they have come within God's church, and attended on his ordi- nances ; but that, while they have fat under the gof- pel-difpenfation, made a good profeiiion, and enjoyed all the means of holinefs, they^ have continued in the love and pradlice of their hns ; that while they have heard Chrilt teach in their Itreets, and liave eaten and drunk m his prcfence, they have been workers of ini- quity. We are not to imagine that we may {^.My work iniquity, if we will only keep out of the church. Such will be condemned wheiever they are found. The kingdom of God is come nigh to us ; his word D 26 and ordinances arc given to us. Wc cannot place ourfelves in the condition of heathens, if we would ; for God has placed us in a very different condition. The light has rifen upon us ; the word of falvaiion is fent unto us. And now what choice fhall we make ? If we treat God's ordinances with utter contempt, wc are conclemned ; if -.ve attend upon them infuch a man- ner as Lo receive no benefit from them, ftill we arc condemned. Our only fafety then is, to profeis the gof- pel, and obey it ; name the name of Chri(>, and de- part from iniquity ; this is to come to the marriage Ibppcr, and put on the wedding-garment. Let us fear left we receive the grace of God in vain. Let us beware left our privileges, inflead of being the means of our falvation, ferve only to aggravate our fi- nal condemnation. You fee how the cafe flands. All are required to come within God's church, and attend on h.s appoint- ed ordinances ; and none are allowed to do this in a hypocritical and ungodly manner. Your duty lies plain before you ; ftudy no eva- fions ; God's commands are exprefs ; your obliga- tion to obey is indifpenfible. Attend on the ordi- nance in queftion, and every other, as you have oppor- tunity ; keep in view the end of their inftitution, which is the promotion of faith and purity. Imagine not that ordinances operate by a kind of charm, to do you good without making you better ; you v.'ill only be accepted in hearing Chrift teach, and in eating in his prefence, when you alfo depart from iniquity. For his kingdom is not merely meat and drink, hul righte- eufnefs and peace y and joy in the Holy GhoJK "t^ 4-'I»-4' -^^"^ ■#"'l"#- ^4^4^ ^t'^t^ 4^4*^ ^4*^!^ "t r^ ^i|m^ 4^-^*|* -tlHlinif ■4*^*#' ■^••'^►-■f'- '•t'X.iis-;!!*- ■t|i"<|*">l* "^ X 4^'#-l* ^■•»i'*i'- 4-4"»§* •#ni»4- #^i»4» •^■#^> ti»-»|)H|«- X CHRISTIAN FELLOWSHIP. I Cor IN. i. 2. l/nlo the church of Gody which is at Corinth ; to them that are fanclified in Chriji Jcjus; called to heJainiSy with all that tn every plact call' on the name of J ejus Chriji our Lordy both theirs and ours, WE have already confidered \\\cnature of a Chrif- tian church — the purpofe of its inftitution — the relation of children to it — and the qualifications ne- celTary to an attendance on its ordinances. What now lies before us is, V. To explain th^tfellowJJjipy or communion^ which does, or ought to fubfift among profefling Chriftians, whether in the fame or in divers churches. To this fubjecfl, we are led by the laft claufe in our text : Grace and peace to the church of God in Corinth, with all whoy in every place, call on the name ofjefus Chrifi our Lord, both theirs and ours. We are here taught, that, as all Chriflians, in what- ever nlace they may dwell, or may v/orfhip, arc difci- ples of ihe fame Lord, and call on God in th? name of the fame Mediator; fo there is an important relation, and ought to be a facred fcllowfnip am^ong them. For the illuftration of this matter, I would obfervc. 2S I. Th'ere is a virtual fellowfhip or comn^union among all true fdints, m hether near cr remote : whe- ther known or unknown to each other. They are all engaged in the fame defign, united in the fame inte- relt, and partakers of many of the fame things. This is the fenfe in which the \Vord is moft fre- quently ufed in fcripture ; and this is analogous to the fenfe which it ordinarily bears in common life. Par- ticularly, Real faints h?iVt fellow/hip in the goj'pel. They have received one and the fame rule of faith and pradlice. Though they may differ in their opinions concerning fome particular things contained in the gofpel, yet their f^ntiments in the elTential dodrines and precepts of it, are the fame. They have received one common faith — like precious faith. Though their faith may differ m its exten; and degree, yet, in its objed, nature and inHuence, it is one and the fame. The objed of it is divine truth ; the nature of it is receiving the love of the truth ; the influence of it is purif)ing the heart. They are all formed to the fame holy temper. They are renewed after the image of God — are joint par- takers of a divine nature. There may be great varie- ty in the time, manner and circumllances of their re- novation, and in the flrength and degree of the Chrif- tian temper ; but holinefs, in its general nature, is the fame in all. It is a conformity to God's moral cha- rader. They are all partakers of the fame divine yj!>7>//. There are divernties of gifts and operations ; but it is thefame fpirit that worketh all in ail. Hence the apof- tle fpeaks of the filhzvJJjip of the fpirit, and the com- munionofiheHoiyGhojl. ^9 They are engaged in the iame good ivork^-in the lame gn at cUfign. They are working out their falvadon, and promocing, in their refpective places, the intercfi of Chrift's kingdom. They are fellow-laborers in the famefervice, the lervice of God and their own fguls. They are fellow-workerd in the fame holy calling. They are fellow-foldiers in the fame fpiritual warfare ; fighting againil the fame enemies, Im, fatan, and the world ; applying the fame armour, the ihield of faith, the helmet of hope, the breait-plate of rjghteoufnefs, and the fword of the fpirit ; and they act under the fame kader, Jcfus the captaift of their falvation. They have one common intereft. They have a joint intcreft in the blelTed God ; for there is one God and Father of all, who is above all, through all, and in them all. They bear the fame relation to Jefus Chnlt ; for there is one Lord and Saviour, by whom are all things, and they by him. There is one com- mon falvation, in which they all are fharers. They are all julhfied by the fame atonement, walhed in the fame blood, fandtified by the lame grace and laved by the fame intercefTion. They have an intereft in the fame promifes, and a title to the fame inheritance. They are called in the fame hope, and are jomt-heirs of the fame glory- They are fellow citizens with the faints, and of the houfehold of God. In thefe refpecls, there is a fellowlhip among all fin- cere Chriftians. In many of thefe things, faints on earth have communion with thofe in Heaven. One cannot but remark here, how diverfc this fel- lowlhip is, from that which fome boait of ; a mutual Jympatby\ or felloin-ft elingy between fincere CbriffianSy by whii h one immediately perceives the grace y and kmws the chaniiler of another. The fcripture never ufes the word fellowjhip in this fenfe^ nor docs it fpeak of any fuch thing in other terms. It is certain, that the apoftles 30 and firft Chriftians were not acquainted with fuch a fympathctic intercourfeof fpirits. If i hey were, why did not the eles^en difciples difcern, that Judas was a hypocrite ? Why did noc the Chridians of Jerufalem beheve Paul to be a difciple ? Why did not they feel his graces, when, after his converiion, he eflk) ed to join himfelf to them ? Why could not the apoftles themfelves be fatisfted of his converiion, without the teflimony of Barnabas ? What occalion was there, that Chriftians fhould carry with them letters of commen- dation, as we find they did, when they travelled to pla- ces where they had not been known. As the gofpel knows no fuch cor refpondence of heart between Chriftians ; and never once ufes the word fellowfhip, or communion in any fuch fenfe, it is a perverlion of fcripture, as well as reafon, to pre- tend to fuch a thing now, and call it by a fcripture name. I proceed to obferve, 2. Besides the virtual communion, before defcrib- ed, among lincere Chriftians, there is an a5iual commu- nion among thofe who are known to, and have inter- courfe with, one another. This coniifts in mutual re- gards and good offices. The good Chriftian extends his benevolence to all, to ftrangers, heathens and enemies ; and, from this principle, ftiews kindnefs to all, as far as their occa- lions require, and his circumftances permit. But for them who appear to him in the charader of faints, he has a love, not only of benevolence, but aifo of eftcem and approbation. He wifties well to all, whether good or bad ; but he values men chiefly according to their virtuous converfation. While he is difpofed to do good to ail, he reckons himfelf under fome fupcrior obligations to thofe who are of the houfehold of faith. He delights in the faints as the excellent of the earth, and is the companion of them who fear God. He 31 loves the brethren, and fuch he efteems all Chriflians, whether they belong to the fame fociety with him, or to another. He confines not his regard to thole of his own i^ediy or his own particular community ; bur, like the apoftles, extends it to all who, in every place, call on the nanie of Jefus ChriO, their Lord, as well as hisy and the common Saviour of them who believe. In order to the exercife of true Chriftian love, it is not neceflary to know the linccrity of men's hearts. It is enough that, by their profellion and converfadon, they appear to us in the charader of Chriftian breth- ren ; and by their works give us reafonable giound to think they have faith. We may, in a proper i'enfe, have this a^iial fellowfhip with one who is not a iincere Chriftian ; and may not have it wi'h one who is liich. So long as Judas appeared in the character of a difci- ple, his brethren had fellowftiip with him ; they ef- teemed him, placed confidence in him, and even thought him better than themfelves. But with Paul, the difciples at Jerufalem had not this a^ual fellow- fhip ; they confided not in him, nor believed him to be a difciple, till he produced fome proper evidence of a change in his fentiments and pradice. 3. There is alfo ixfpecial communion, which docj, or ought to take place among thofe Chriftians, who are united in the fame particular church, or religious fo- ciety. As they have explicitly covenanted together for {o^ cial worlhip and common edification, fo they are un- der peculiar obligations to each other, unitedly to pur- fue this important purpofc. This fpecial commMXiion principally confills in a joint attendance on the ordinances of Chrift. It is faid of thofe who received the word preached •32 by Peter, on the day of p^ntecoft, that they continued ftedfaft in the apcftle's do^rine and felloujhip^ am in breaking of bread and in prayers. — They mere together, and continued daily with one accord in the temple — praijing God. The apoftle to the Hebrews exhorts the profef- fors of religion, that they confider one another, to provoke to love and good works, notjorfaking the ajfembling of them/elves together. St. Paul fpeaks of the Corinthian believers, as <:o»?/«^ together in the church, and into' one , place. He reprefents the whole church as coming togetb^ er in one place, for breaking of bread, for fecial prayer, and for attendance on the preaching of the word. Thefe exprefiions teach us, that the members of a particular church ought to walk together in the ordi- nances, and unitedly to attend on the ftated worfhip of God, as they are able, without unneceffary negledl. And, indeed, it is included in the very idea of a par- ticular church, that they worfhip God together, at the fame time, and in the fame place. The apoftle dircds the Corinthians, when they come together, to tarry for one anotht r ; for which furely there could be no reafon, if they might difperfe here and there, and fome wor- ftiip in one place, and fome in another, and fome no where. The acceptablenefs of worfhip, indeed, depends not on the place where it is performed. But it much de- pends on a fpint of peace and union among the wor- fhippers. For this reafon, the church is to come to- gether into one place, that there may be no fchifm, but all her members may with one mind, and one mouth glorify God. They muft be builded together, that they may become an habitation of God through the fpirit ; muft be fitly framed together, that they may grow into an holy temple in the Lord. There may be frequent occafions for the members of the fame church to meet for focial worfhip in dif- ferent places, and even in private houfes. Paul, when Ije abode ill Ephefus, preached and taught both pub- licly, and from houfc to houfe. We are not to ima- gine a temple, or public houfe, fo peculiarly faorcd, that divine worfhip can no where elfe be ufeful to men, or pleaiing to the Deity. The private meetings of Chriftians, conducted with a real view to peaceand edi- fication, are much to be commended. But when any of tiie members of a chuich withdraw from the ufual place ot worlhip, and alTemble elfewhere, either vvith an intention to caufe divifion, or in a manner which tends to it, they violate the order of ChrilVs Jioufe, and interruot the communion which ought to fubilfl in it. Though Paul taught from houfe to houfe, yet he ap- proved not thofe teachers, who crepi into houfes to lead the limple captive, and difturb Chnftian fellow- fhip. He warns Chriflians to mark and avoid thofe who caufe divilions, for fuch ferve not the kingdom of Chrifl, but their own private defigns. One great end of focial worfhip is peace and union ; and it ought always to be conducted in a manner which tends not to defeat, but promote this end. it is not the facrednefs of one place rather than another, but the common edification, which obliges the whole church to come together in one place. The members no longer walk in fellowfhip, than they thus unitedly attenci the facred orders of Chrilt's houfe. Among divine ordinances, the Lord' s /upper deCexxcs particular attention ; for one main delign of this was to be a mean of brotherly communion. Eating and drinking together, at the fame table, is a natural act of fellow fliip. Doing this at the Lord's table is an act of Chrijiian fellowfli.p. '^'he cup which ive blejsy and the bread which zve breaky is the communion of ChrijVc: bloody and of his body : and by our jomt participation of rhem, wc acknowledge ourlclves lo be one family, the children of one parent, the difciples of one Lord. li^e being tnany ere oyi" body^ and one brcc.dy or loai' ; f^v E - \ 34 we are all partakers of that one loaf. This ordinance i^ a love-feaft, and ought to be kepty not ivith the leave?! of 7nalice and •uickedn,fsy but with the unleavtnfd bread of Jincerity and truth. No trifling cau'es fhouid divert or detain us from it j and no evil paflions accompany us in it. And here I cannot but take notice of a practice too common among the profeifors of r^ iigion ; their zvith- dra^joino^ from ihe Lord' s table^ becaufe a particular bro- ther has injured y or offended them ; for which I find no foundation in the gof )ei. We are, indeed, to with- draw from every brother who walks dt [orderly. But how ? By breaking up the communion ?'No, but by putting away the wicked perfon from among us i and by purging out the old kaven^ that we may be a nfw lump. We may think our brother unworthy of the privilege "which he afllimes ; but ihall his unworchinefs deprive us of the privilege ? We are, in proper feafon, ro take the meafures prefcribed in the gofpel, for his reforma- tion ; but, in the mean time, we are neither to abfent ourfelvt's from the table, nor to forbid his attendance ; for we can juftly exclude him only by conviftion in a re^gular procefs. If the cafe is fo circumftanced, that fufficienc evidence for his conviction cannot be pro- duced, he muft be left to the judge of all men. Whatever our opinion mav be of his guilt, we are not to withdraw on account of his attendance. Judge no- thing before the time. You will fay, Charity is necejjary in our attendance at Chriji^s table : but withfuch a brother y how can we fit down in charity f People often confound themfelves in th s matter, by their partial notions of charity. If by charity were intended an opinion of others as good Chriftians, you could not lit down in charity with thofe of whom you thought other wife. "But where do you find this defcription of charity ? or where is this good opinion of all yourfellow-commuiiicants rec^uir- 35 cd in order to your fitting at Chrifl's table ? It is the eifecl, noL the ciTence ot chauty, to hope all things. If >ou have a benevolent, meek, forgiving temper to- ward rhofe whom you thmk not to be true Chnfhans, you can fet down in charity with them ; tor this is the fcnptural idea of charity. If you remember a bro- ther hath ought againft you, go and be reconciled to h.m. If >ou have ought agaii.lt a brother, go and tell him his fault. If he repent forgive him ; if he re- pent not, ftill indulge no rancor nor hatred in your heart. Thus fit down at the feaft in chanty, in kind affedion, to your brethren an-d to all men. Perhaps fome will fay, ' We withdraw from the table when a brother has injured us, becaufe his pre- fence awakeMs in us unfuitabie paflioi)s.' But remember, the indulgence of malevolent paf- fions is your lin ; and you are not to abfent your- felves from communion, but lo difmifs than ; and fo keep the feaft in fmcerity and love. Malice and ill- will indulged in the heart are wrong, whoever is the objea, whether a brother, or a heathen. And on this plea,\ou might as well withdraw, when the latter, as when the former had done you an injury.' Consider alfo, you are required to pray, and to hear the word, with the fame charity which is required m the fupper. PVheti youftand prayings your are to forgive if you have ought agairfi any man. And you are to lay apart all guile, malice and envy ; 2ir\d ihus to di/ire the frncere milk of the word; receiving it with meeknejs. Your plea, therefore, might as well be urged for neg- leding public worfhip, or even family prayer, befuie, if the offender happens to be prefcnt, as for abfenting from the fupper. The truth is, you are never .^o excufe yourfelve^ from ads of duty, on account of evil paflions working in you ; but immediately to war agauift them. It will be ailced. How can 1 have communion with a church yivhilejije iolcrates ungodly anujcandalous vntvahtx^ f But let me afk you, my friend, dees fhe tolerate them ? If Ihe does, whofe bufineJs is it to take the firft l\cp lowaici rectifying ihe diforder ? It is yours, as much as any man's. It is yours principally. You pretend, that you fee fuch perfons in the church. Others perhaps fee them not, or have not evidence againfl: them. Have you reproved them ? Have you taken a brother or two to afTil? ) ou ? Have } ou bi;ought your complaint to the church ? If you have done none of thefe things, you are the moft reprehenfible of any member ; for you fee the (in, and bewray it not. Go fiift, and do your own duty. You can have no pre- tence for withdrawing, till you know that the church adually tolera-.es vicious characters ; and this you can- not know till you have taken the mealures which Chrift enjoins. But though I may think a church to be, in the main, a true church, yet if 1 fee errors in her, ought 1 not to teflify againrt them by withdrawing from them ? By no means. Your withdrawing is noteftimony againft her particular errors j it is only a general, indifcrimi- nate charge. It fignifies thai you are difpleafed at fomcthing ; but points out nothing. You are to com- mune with her ; but not adopt her errors ; then your conduOl will fpeak an intelligible language. Chrift teftified agair.fl the errors of the Jewifli church, and la- bored for her reformation ; but ftiU he held commu- nion with her as a church of God. Let his example i)e your rule. This leads me to obferve farther, that fpecial fel- low ill ip among the members of a particular church m.uft include mutual watchfulnefs, reproof and exhortation. As Chriltians, in the |)refent flate, are but impcr- 37 feci, one end of theircovenantingandaflbciating together is,. that they may afford mutual afliftance m the great concerns of rehgion,andbe fellow-helpers in the work of their common falvation. Accordingly they are re- quired to confidcrand admonilh, comfort and encou- rage one another, as there is occaiion ; to be all iub- jedt one to another, and to be clothed with humility. By virtue of our fpecial relation, as members of one church, we are to rebuke our brethren, and not fuffer ftn upon them. Thofe who offend, we are firll: to ad- drefs in a more privaie manner : them who are deaf to private expoftulations, we are to bring before the church; fuchascontemnthecounfelsof the church are to be cut off from her communion ; but the peniteni are to bereftored in the fpirit of mecknefs. Once more. Ol^r fpecial fellowlhip requires mutual candor, condefcention and forbearance. We are to confider ourfelves, and our brethren, not as (inlefs, but imperfed beings, attended with infirmi- ties, fubjed to temptations, liable to offend, and to be offended. While we are cautious not to give offence by domg things grievous to ihem, we Ihould make all reafonable allowance for them, when they do things grievous to us. We fhould neither fl.ffly oppofe, nor zealouflv urge indifferent matters We ffiouM not le- verely animadvert on fmaller faults, nor magnify ac- cidental failings into htinous crimes ; but give every one's condud: the mofl favorable turn it will bear. Such IS the apoftle's advice. IVe that are Jirong ought to bear the infirmities of (he iveaky and not to pkaje our- felves. Let every one of us pleafe his vutghborfor his good to edification. Him who is zvcak in the faith receive ye ; but not to doubtful dfputation. Let us not judge one ano- th r ; but judge this rather^ that no inan put ajlumbling block in his brother's way. Be of thefamf mind one to- zvard another. Condefcend to men of lew ejtate. Let no manfeek his owHy but every man a?iother's wealth. Fof- lozv the things zvbkh make for peace and edification. Let all your things be done ixiih chanty, 4. The lad bianch of Chrift.an fellowfhip which I Ihall mention, is ttiac whiCh ought to Uibfift among different churches ; amonj^ all who, in every place, call on the name of our common Lord. As all Chriflian churches are united under, and fub- jed: to one head, fo the\ are members one of another, and therefore ou^hi, like the membejsof the natural body, to preferve a eci; rocai mtercourfe. The apof- tle lays, As the body is one and hath many meynhcYs^ and all the members of that one btdvy being many^ aye one body ; fo alfo is Chri/L For by one fpirit are we all baptized into one body^ whether we bt Jews or Gmtiles ; whtiherwe he bond orjree. Care, therefore, Ihould be laken, that there hi no fchifmy or aivfion in tht body ^ but all the 7nem~ hersfljould ha^ue the fame care ont for another. A particular church ought to confider herfelf, not as an unconne(5ted iociet , out as a part of Chnft's general kingdom : her care muft not be coiihi.ed to herfelf, but extended to her filler churches : She is to feek, not m.ereiy her own profit, but the profit of many. Some diverfity of fentiment and pradice may take place in different churches, and yet all r a party-fpirit ; it has norhmg of the nature ofChriilian love. Against fuch a contraded idea of love, the apoftle, in our context, carefully guards us. * It has been de- clared to me,' fays he, * that there are contentions among you. Everv one of } ou fai'h, I am of Paul, and 1 of ApoUos, and 1 of Cephas, and I of Chrift.' They were puffed up rbr one teacher againft anether. One admired this preacher ; another that ; and ano- ther a third; and, by their party-attachments, raifed troublefome difputes and dangerous contentions in the church. But, fays he, * Is Chrift divided ?' Were ye nor all ba; tized in his name ? Have ye not allprofeffed his religion ? Why then run ye into par- ties, as )f Chrift was divided ? Was Paul crucified for you .'' Why fay ye, * we are of Paul ?' Do ye expedt falvation through him ? He was not crucified for aou. He only preaches Chrift crucified ; and Peter and Apollos do the lame. * Or were ye baptized in the name of Paul ?' Do ye imagine that baptiim was de- figncd to form \ou inio diftindl feds ? or that every one ought to follow the minifter who baptized him, in nppofition to others ? And do ye think, that ye ought to love andefteem, as brethren, thofe only who are bap- tized by the fame apoftle, or in the fame place and manner as ye w ere, as if ye were baptized into the name of the man, who baptized you ? No, ye were baptized m the name of Chrift, and are become mem- bers of his body, and, therefore, ye are the brethren of all Chriftians, by whomfoever baptized ; for ye are all baptized into one body. 45 You fee, that baptifm, a Chriftian proftffion, and a relation to a particular churchi are not deflgned to unite one company of Chriftians here, and another there, in oppolition to each other .; but rather to unite the whole Chriftian world. This t'len, and this o"nly, is true Chriftian love, which extends its good wiftics to the whole houfehold of faith ; regards, as Chrift's difciples, all who, in every place, call on his name ; and purfues, not merely its own private ends, but the general intereft of Chrift's kingdom, and the common welfaie of h>s fubjeds. True Chriftian love to thofeof our own fociety can- not ftop fhort of a general love of faints. The love of the brethren, as fuch, is a love of their holy and virtu- ous charadler ; and if, on this account, we love our neareft brethren, for the fame reafon we fliall iove all, who exhibit the fame charadler. The good Chriftian defires the prevalence of religion every where : he would rejoice that all men were virtuous and happy/ He will not, therefore, purfue the religious intereft of his own community, family or perfon, in ways preju- dicial to the general interefl of religion. He wtll not cop.fult merely his own edification, or that of thofe with whom he is immediately connected ; but will feek the profit of many, that they may be faved. This love of the brethren leads to a more general love of the human race. Chriftians are required * to add to their brotherly kindnefs charity' — * to in- creale and abound in their love one toward another, and toward all men. One who loves the brethren, becaufe they have the temper and obey the laws of Chrift, muft be fuppofed himfclf to have the fame temper, and to obey the fame laws. Chrift exemplified, and has enjoined a univer- fal philanthropy. He aid good to enemies, as well as friends; he prayed for his crucifiers, as well as 46 for his difciplcs ; and he has enjoined on us the fame cxtenlive benevolence. Whatever pretenfions we make to Chriflian fel- lowfliip, if our love is confined to any particular com- inuniry, or even to Chriliian profeifors, and does not, in fuitable ex|;reflions of meekncls, goodnefs and mod- eration, extend ufelf to others ; it is not that love of the brethren v. hich Chrirt enjoins ; for where is bro- therly kindnefs, there will be charity. The brotherly- love, which Chrift has taught, will make us meek and gentle toward all men* It will tame and foften the paflions, corrc(it and fvveeten the temper, and difpofe us to fhevv kindnefs toaP nien, wliether they be Chrif- tians or heathens, good men or linners. 4, As members of he church of God, we are called to an exemplary l.olinels. Christ gave himfelf for the church, that he might fandify it, and finallv prefent it glorious. We are called to be faints ; feparared from the world, that we may be a peculiar people, zealous of good Vvorks ; placed under golpel-light, that we may be the chil- dren of God wichout rebuke, in che midft of a crook- ed and pervcrfe nation, fhining among them as lights in the world. The honor of religion, and our own profeilion, oblige us to walk circumfpedly among men. Thofe, whom the apoilles admitted to their fellowfliip, were exhorted to 'keep themfeives from an untov/ard generation. The loofe and unguarded con- verlation ot Chriftian profeffors, gives occaiion to oth- ers to fpeak reproachfully of religion itfelf. They are, therefore, to walk in wifdom toward them who are without ; to provide things honeft in the light of all men, that the enemies of truth may be put lofilence, having no evil thing to fay of them. 5. Let us exerclfe a mutual watchfulnefs in our ChnAian relation. 47 We arc called into this relation, that we may by love ferve one another, and be fellow- workers to the kingdom of God. Let us be ready to receive, as well as to give, counfel and reproof, as there is occaliort ; and in this imperfed (late occalions will be frequent. Much allowance is indeed to be made for human weaknefs, for mifapprehenfion, andforwrong report. We exped fuch allowance from our brethren,* and they are intitled to it from us. Too great forwardnefs to remark, and too halty a zeal to reprove every trivial fault, and every unguarded adion in our brethren, will tend rather to vex, than reform ihem ; rather to hurt our influence, than to mend their tempers Reproof is a delicate matter. It is not to be omitted, uheii occalion calls for it ; but it Ihould be gi\en uith ten- deraefs and prudence, that it mia\ be received With mecknefs and graitude. 6. Our fubjed reminds us of the duty which we owe to our youth. If the children of profefling Chriftians are within God's vifible church, tbey are entitled to our particu- lar notice and regard. Though it fhculd be conceded, that baptifm denomin^.tes them members of thecatlio- lic church only, and they become not members of any local church, till, by their own ad, they join them- I felves to if, yet there is a duty which that church pe- } culiarly owes to them, in which they were publicly given up to God, of which their parents are members, and under the immediate infpedion of which they live and ad. If they are members of the church at large, thofe Chriftians, among whom providence places them, and who are witnefTes of their condud, are efpecially bound to watch over them. We ought then to admenifh and reprove them, whenever we fee them behave in a manner unfuitablc to the relation, -which they bear to ChriH ; to rebuke 48 their levity, impiety and profanenefs, that we may rc- flrain them from making themfelves vile 5 to put them in remembrance of the facred obligations, which they are under ; and call their attention to that folemn day, when every work will be brought into judgment. While they are under the immediate government of parentis or others, it becomes us, in the mo!> tender and friendly manner, to give rhofe, who have the care of them, information of cheir milbehavior, when it is grofs and repeated, and appears to proceed from a per- verfe difpolition. - If Chriftians would ihus alTift each other in the government of their families, at the fame time exhibiting an example worth) of their charadler, much fervice might be done to the riling generation, and to the general interefl of religion. When youth have arrived to competent age, it would be proper that the church, as a body, fhould deal v^ith them for open immoralities, obftinately perlifted in againft more private admonitions ; unlefs they difavow their relation to the church, and her au- thority over them. In this cafe fhe may, in a formal manner cut them off from among their people, and de- clare them no longer under her care. 7, Our fubjedt defer ves the ferious attention of the youth. My children ; God, in his good providence, has ordered the place of your birth aiid education, under the light of the gofpel, within his church, and in Chnf- t^an families. The moft of you have been folemnly dedicated to God in.baptifm, and have received the vilible feal of his covenant. See then, that >ou walk worthy of the privileges to which you are born, and of thecharader which you bear, as God's children, fet apart to be his. Receive, with lilial reverence and obedience, the inftrudions and counfels of your pa- 49 rents, who have bound themfelvcs to God for your virtuous behavior. Attend on the appointed means of religious knowledge, converfe wi'.h the holy fcrip- tures and other inftrudive books, ferioufly regard the Hated fervices of the fanduary, and endeavor, in the ufe cfthefe advantages, to become wifetofalvation, and tofurnifh yourfelves unto every good work'. As you have been confecrated to God, live to him. . Be not conformed to this worlds but be transformed by the renew- ing of your minds. Let your hearts be impreffed with a fenfc of your Unful and helplefs condition ; look to Jefus as the only Saviour of a loft and guiky world : go to God in his name, and humbly implore the re- newing and fandtifying influences of his holy fpirit. Make ana6tual dedication of yourfelves to God through Jefus Chrift, deliberately refolving on a courfe of pure religion, and let all your converfation be as becomes the gofpel. Keep up a daily correfpondence with God in fecret. Think and fpeak of him with reverence, detefting and avoiding every fpccics of profanity. Ceafe to hear the inflrudlions which caufe to err from the words of knowledge. Entertain no licentious opinions, fuch as w^ould encourage vice or pacify the confcience under guilt. Say to evil dOers, depart from us, for we wdil keep the commandments of our God. Flee youthful lufls, and follow aflcr righteouf- nefs, faith, charity, peace, with them who call on the Lord our of a pure lieart. And ref!: not till you have \ adiually taken the covenant-bonds on yourfelves, by a i public profellion of leligion, and have come up to all I gofpel ordinances. Do not this railily and thought- ) lefsly, but humbly and ferioufly in the fear of God, s and in obedience to him. Think not that you have a \ right to live at large. You are bound to confcfs Chrift 's ^ i name before m.en, and to fubmit to the government' ' of his church. It v/as foretold by the prophet, that, when God fliould pour out lUs fpirit on the ofi'spring of his people, one would fay, 1 am the Lord's, and G so .-mother would fubfcribe with his hand to the Lord. ' Thus the church would increafe by the acceffion of the young ; her fons would come from far, and her daugh- '- ters be nujfedat her fide. You cannot be faid to have fulfilled the obligations of your baptifm, fo long I as you live in a carelefs neglect of any of the ordinan- ces of Chrift. There is reafon to believe, that, in the , inftitution of the fupper, Chrift had a primary regard, to the young, who were always the objed:s of his par- ticular attention. This ordinance was inlHtuted im- mediately after the celebration of ihe paflbver, which was a figure cf the fufFering Saviour. In allufion to that feftival, Chrift is called our paflbver, facrificed for us. And in alluiion to the manner in which the paflbver was eaten, we are required to keep the feafi of • the holy fupper, 7iot with the leaven of malice and zvickedtiefsy but -with the unleavened bread ofjinceriiy and truth. Now the fpecial leafon afligned for the paflb- ver was, that when children in time to come/hould enquirey what mean ye by thisfervice <' The parent might thence take occafion to inftrudl them, hoiv the Lordjaved his people from Egypt. Accordingly the youth were to j attend on the paflbver, in the appointed place, as foon as they were able to bring an offering in their hand. Now if the fupper fucceeds in the place of the paflb- , vcr, wa^ not this one intention of it, that the young, on feeing this fervice, might be led to enquire, Vv'hat was meant by it, and thus open the way for inftudtion in the glorious redemption by Jefus Chrift. Come then, my children, attend a feftival appointed for you. Here behold v.liat your affedlionate Saviour has done and fuflered for fuch loft and helplefs creatures 2iS,you. Behold, admire and love ; fmite your hreafts and re- turn with new fentiments cf the evil of your fins, and new refoluticns of future obedience. Remember that all ordinances, and this in particular, were inftituted as means of promoting a holy life; and let every , one^ who ramctb ihe name of Chrift ^ depart from ini^ qiiity. g. The invitation given to the young fliall now be addrefled to others. Come, join yourfelves to the Lord in a perpetual covenant, which fliall not be for- gotten. The Son of God has come down from Heaven, and has purchafed a church with his own biood. Here he offers that falvation which guilty mortals need. He prefcribes the terms on which it may become yours. He has appointed ordinances, in the ufe of which you may be made meet for the enjoyment of it in Heaven. He has particularly inftituted the ordinance of the fupper, to remind you of his dying love, and the rich bleffings purchafed by his blood. He has required your attendance, to awaken your remembrance of him, warm your love to him, and ftrengthen your faith in him. Have j^u any fenfe of your guilt and unworthinefs, and of his wonderful goodnefs and love ? Any defire to become conformed to his image, attempered to his gofpel, and entitled to his falvation ? Any gratitude to your Divine Eenefador for all the great things which he has done and fuffered for you ? Any purpofe ot heart to honor and obey your glorious Redeemer and Lord? An^'^ concern to promote peace and unity among his difciples, to excite and encourage them r love and good works, and to advance the general intereft ot his kinj^ ^ dom ? Then come and confefs his name, declare your regard to his^ religion, fubfcribe with your own hand to him, attend on the ordi- nances of his houfe, walk in fellowfhip with his profefled difciples, join your influence to promote his caafe, and fnew by your holy con- verfation, that you really believe, and heartily love the religion which you profefs. ' To conclude, let us all unite our endeavors to make Chrift's church glorious. Let us, as workers together with Chrlft, and with one another, contribute in our refpec'dve places, and according to our feveral abilities, to edify and enlarge it. Let us not content ourfelves with appearing as members of the vifible church here below ; but be concerned to become real members of the invifibie church above, that when the time of our departure is come, we may go to Mount Sion, the city of the living God, the heavenly Jerufalem, to an innumera- ble company of angels, the fpirits of juft men made perfeft, the general affembly and church of the firft-bom, whofe names are enrolled in Heaven. m