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 A Pastoral Letter 
 by the 
 
 Associate Presbytery of the Oarolinas 
 
 to the 
 People under Their Care 
 
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BY THE 
 
 OF THE 
 
 CAROLINAS, 
 
 TO THE 
 
 PEOPLE UNDER THEIR CARE. 
 
 They have healed the hurt of the daughter of my people slightly, sayings 
 - peace, peace ; when there is no peace. Jer. 8. 11. 
 
 Be instant in season, out of season ; reprove, rebuke, exhort, with all long- 
 suffering and doctrine. For the time will come when they will not endure sound 
 doctrine. II. Tim. 4. 2-3. 
 
 eitariotte, $L. e* 
 
 PRINTED BY LEMUEL BINGHAM? 
 1826. 
 
I 
 
PASTORAL LETTER, §c. 
 
 BEAR BRETHREN : 
 
 If peace among christians was the sole 
 criterion of genuine piety, the number and the zeal of its advocates 
 would set our minds at ease, and excuse us from appearing before 
 you by a special address. But alas! other criterions as important, 
 and without which, this is none, are, in a great measure, left out of 
 view, and symptoms prevail, which, not merely excite suspicion 
 that piety is declining, but furnish indubitable evidence of the fact : 
 symptoms, which demand admonition, warning and reproof. And 
 while we ask your attention to the remarks we make, it is not our 
 design to furnish you with empty speculation, or idle amusement, 
 but to call you to serious reflection and actual reformation. Imag- 
 ine not that we are officious in this matter : we are accountable to 
 our Lord and Master ; we are under solemn charge to declare his 
 message, to be faithful to his cause, and to " watch for your souls as 
 they that must give account let this account then be given " with 
 joy, and not with grief ; for that is unprofitable for you." Not on- 
 ly does the command of God enjoin this duty ; his promises also 
 encourage us to expect his blessing, and invite us to the use of 
 means. We have the divine promise, that, "when the enemy 
 shall come in like a flood, the spirit of the Lord shall lift up a stan- 
 dard against him." Though the Spirit of the Lord can repress the 
 enemy by his immediate agency, yet when he arises to save, he 
 employs the means, and without these, our hope is but presump- 
 tion. ' ; - i . ^ ........ 
 
 But are any ready to ask, What peculiar necessity exists at pre- 
 sent for special efforts to repress the enemy ? what evil symptoms 
 prevail to excite alarm ? We reply, the general decay of piety, its 
 threatening symptoms, and especially that discouraging one, which 
 
 prompts a belief that all is well. Ease and contentment of mind 
 
 respecting the cause of God, more usually betray indifference, blind- 
 ness, and apostacy, than exhibit a prosperous state of the militant 
 church. " Woe to them that are at ease in Zion," is a warning, 
 which should excite us to serious inquiry. But ease and peace are 
 pleasing, and can be clothed in a specious garb. As Satan trans- 
 forms himself into an angel of light, he sometimes appears as a cham- 
 pion for religion, a zealot for its cause ; and covering his snares, he 
 leads the van, and by his ignis fatuus, lights the way to perditioni 
 
4 
 
 Many who are not his willing servants, who would shun his service, 
 are, however, deceived by his snares : ignorant of his wiles, they* 
 adopt his measures, and by their practice and their sentiments, pro- 
 mote his cause. 
 
 If such are Satan's snares, it may be asked, How shall we dis- 
 criminate between his dictates and those of the spirit of God ? We 
 reply, not by flattering ourselves, as many do, that it is little differ- 
 ence whether we have divine authority, or not, for what we believe 
 or practice ; that it is little difference whether we be mistaken, or 
 correct in our religious sentiments ; that it is unnecessary to be re- 
 ligiously careful to obtain correct knowledge of truth and duty ; that 
 if we live in peace and love, all is well, whatever comes of dh T ine 
 truth ; that sincerity is a sufficient substitute for conformity to divine 
 truth, institutions, and commands; that if we endeavor to serve God, 
 it is little matter how ; that if we seek heaven sincerely, by any- 
 means, we shall obtain it. These are parts of Satan's torch to al- 
 lure and deceive the church ; and a torch which many bear and ma*- 
 ny follow. But we ought not to be 44 ignorant of his devices," "lest 
 he get an advantage. ,% II. Cor. ii. 11. The rule of knowledge and 
 duty, however, is plain ; it is an high-way ; "To the law, and to 
 the testimony: if they speak not according to this word, ii is be- 
 cause there is no light in them." Let this forever put the seal of . 
 condemnation on every method of knowing our duty and our con- 
 dition before God, which may be substituted for holy writ ; and on 
 every such method of promoting piety, or of judging of its state. 
 
 Piety, manifested by a holy practice, is the christian's proper 
 garb, his answer to the calumnies of infidelity, his unanswerable 
 defence of Christianity, and his evidence of his own interest in 
 eternal life. But he, who supposes that piety is flourishing at pre- 
 sent in the church, that there is no occasion to be alarmed for the 
 cause of God among us, for the loss of divine ordinances, for the 
 withdrawing of the spirit of God, and for the decline of truth and 
 piety in the rising age — he, who supposes that God is not calling 
 us to consider our ways and reform, is ignorant of the present Con- 
 dition of the church and of its threatening symptoms ; or he has 
 not the knowledge of the truth himself, nor spiritual discernment 
 and taste to receive the things of God. To justify this assertion, 
 it is sufficient only to ask, Will the piety of the church, and of in- 
 dividuals, generally, at present, bear a comparison with that of the 
 saints of God, recorded in the holy scriptures ? with the piety of the £V 
 prophets and apostles ? Or is it supposed that these examples of $9 
 piety are inimitable by us ? surely they are not ; they were not set a* 
 for angelic tribes, but for man. But will the piety of the present 
 age, bear a comparison with that of our reforming forefathers ? And 
 if not, the question is worthy of our serious reflection, What is the 
 cause ? Perhaps the neglect of truth and discipline has a weighty 
 
5 
 
 'influence on this decline. But, as many at present, esteem our fore* 
 fathers as narrow-minded, enthusiastic zealots, we ask, Will the 
 piety of the present age, bear a comparison with scripture eviden- 
 ces, scripture requisitions, exhortations, and promises? Or, if it. 
 be supposed that piety is not under a decline, why are divine ordi- 
 nances attended with so little profit? "is the Lord's hand shorten- 
 ed that it cannot save ?" Why so often, and so generally, are di- 
 vine ordinances, both public and private neglected, even by the pro- 
 fessors of religion ? is it not, because those, who neglect them, have 
 not enjoyed the spirit's presence in them, have not tasted that God 
 is good, and have not a desire for the presence of God, nor rever- 
 ence for his commands ? If piety be not under a decline, why is 
 there so little knowledge of divine truth among professors of relig- 
 ion ? why do so few count the word of God sweet, and make it 
 their meditation ? why so many known and positive transgressions 
 of the law of God ; so many aberrations from truth and duty, by 
 neglect and perversion ? why are so few trembling at the word of 
 God ? why so few instances of the subduing of iniquity in the hearts 
 of church members, manifested by their reformation ? What do 
 these things indicate but a deep decline of piety ? "Is the spirit 
 ©f the Lord straightened ? are these his doings?" Mic. ii. 7. " 
 
 Piety, if it exist, must reside in the heart. Piety in the church, 
 must reside in the hearts of individuals, and be cultivated there. 
 If cultivated there, it will prove itself in practice, and shine in 
 public. If not, though some of its symptoms may for a time be 
 substituted for itself, yet these must gradually lose their evangelical 
 lustre, and decline to open impiety ; as the plant without sufficient 
 root, must wither and die. Be not deceived ; the Holy Spirit with- 
 draws, when his institutions are neglected, or perverted ; when his 
 truth is denied, or contemned ; his authority disregarded, his grace 
 despised ; when sins are indulged, and his commands disobeyed ; 
 and by these the decline of piety is evidenced and hastened. 
 
 We propose, at present, to notice some of those leading sins, 
 which are at once the cause and evidence of the Holy Spirit's with- 
 drawing from the church, and of the decline of piety, that you may 
 see your obligations to reformation, and be persuaded to return. 
 
 And here, though intemperance is a usual subject of animadver- 
 sion, we must not pass it unnoticed. Though nothing new is to be 
 expected in depicting and reproving this sin, yet we must bring it 
 to view, as a melancholy mark of the actual state of religion at pre- 
 sent, and urge our admonitions respecting it. 
 
 That intemperance is prevalent at present, none can deny : that 
 we are declaiming against a distant enemy, 'when we reprove this 
 vice ; conjuring up a phantom, as a subject of censure, none can 
 jglead : no ; society is groaning under its paralizing and destructive. 
 
6 
 
 liand ; the church itself is sinking under its weight, wasting under 
 its blasting influence : it has entered her doors ; sullied her beauty,, 
 and injured her purity, by actual contamination. That certain de- 
 grees of intemperance have become popular, at least are not count- 
 ed shameful, is the disgrace of society itself, were the church out of 
 view. That too great freedom in the use of spiritous liquors, is 
 accounted polite, libera-l, and open-hearted, is too true ; and this, 
 has become a successful bait. 
 
 But in vain shall we inveigh against this sin, by painting its base- 
 ness and odiousness, with all its appalling effects ; the heart, under 
 its influence, is generally too callous to feel, and sensibility weak- 
 ened, is a feeble defence against its temptations. Such are the dis- 
 couraging, heart-sinking effects of this vice, that its votaries are too 
 deaf to hear admonition, generally too irritable, acrimonious, and 
 absurdly suspicious, to submit to reproof, or even the most affect- 
 ing advice. Or if, forthe4;ime, they hear, and submit, they are- 
 too feeble in their resolutions, and too much infatuated, to reform, 
 and resist the bewitching insinuations of this prevailing pleasure. 
 It lays too deep a hold on the sensual appetites, and too much be- 
 numbs the moral feelings to admit persuasion to forsake it. Yea, 
 under its infatuating influence, the conscience becomes so benumb- 
 ed, as not to reprove, or accuse ; or its voice is too weak to be heard 
 amidst the syren music of the cups, and the soul degrading charms, 
 of the society of intemperance. 
 
 Might we not here expostulate with him, who is commencing a 
 course of intemperance, courting infatuation, and sporting with the 
 fetters of this degrading tyrant ? You hear the sot replying to your 
 admonitions, that he cannot resist his inclination to intemperance ; 
 and will you not resist your commencing and growing propensities, 
 till you find yourself in his wretched condition ? Granting that 
 there is some truth in his argumeut, does not your present inclina- 
 tion, which you are unwilling to resist, prove that you are walking 
 in his steps, and approaching his state ? How dreadful the gulphU 
 Why therefore do you not now evade the snare, while there is hope ? 
 Are you displeased with us for reproving your incipient intemper- 
 ance ? do you charge us with censoriousness in reproving your small, 
 though frequent failings on this point ? Christian brother, excuse 
 the tenderness of our feelings on this subject : they are not tender 
 without cause. It will be poor consolation to us, when you are re- 
 duced to the necessity of giving the sot's reply, that you cannot re- 
 sist your propensities ; and a poor compensation for our false deli- 
 cacy, that we must accept such an answer, and give you up in des- 
 pair. 
 
 But though from the infatuating effects of this vice, which should 
 alarm the intemperate, and stand as a solemn warning to tnose, who 
 find themselves exposed to its temptations, though, from these r&- 
 
flections, our confidence in the influence of moral reason is low, 
 yet duty requires us to warn and reprove. It will require no ela- 
 borate discussion to shew, what the prevalence of intemperance in- 
 dicates, respecting the state of piety at present Real piety can- 
 not prevail in the church, when church members yield to such in- 
 dulgence, and where they are permitted, under such indulgence, to 
 profane the hallowed things of God's sanctuary. If this is consist- 
 ent with a flourishing, happy state of piety, let religion be banish- 
 ed from our country. It is scarcely necessary to assert, that vital 
 piety cannot govern that heart^which is sO lost to the fear of God, 
 and to the love of holiness, as to indulge in this sin. But that we 
 may bring the conscience more closely to the test, and lay it under 
 a ray of divine light, let us very briefly compare this vice, and its 
 effects, with the scripture representations of real piety. 
 
 Remember then, that true piety includes the gift of the heart to 
 God: Prov. xxiii. 26. — it is a life of faith on Christ: Gal. ii. 20. — - 
 it is a purifying of the heart by faith: Acts xv. 9. 1st Pet. i. 22. 
 — it is to be spiritually minded, not walking after the flesh, but af- 
 ter the spirit: Rom. viii. 1. 6.— it is a crucifying of the flesh: GaL 
 v. 24. — it is to avoid worldly conformity: Rom. xii. 2. — it is to lay 
 aside every weight, and the sin which easily besets us: Heb. xii. h, 
 — it is to set the affections on things above: Col. iii. 1, 2. But how 
 does indulgence in intemperance, correspond with these characters 
 of piety ? The fear of God departs, under its influence ; reverence 
 for the authority of his commands, is lost ; a delight in God and 
 in his service, wears off, and changes to a delight in sensual pleas- 
 ures ; the mind becomes carnal ; wisdom's ways are no longer pleas- 
 antness ; duties are a burden ; the mind is alienated from the thoughts 
 of death, and even from the pleasing anticipations of heavenly en- 
 joyment: — "wine, and new wine take away the heart." Hos. iv. 11. 
 Intemperance is not among the fruits of the spirit, 'hut the works 
 of the flesh: Gal. v. 19. 23. It is permitting sin to reign in your 
 mortal body, that you should obey it in the lusts thereof ; and yield- 
 ing your members as instruments of unrighteousness unto sin, with 
 all its baleful consequences: Rom. vi. 12, 13. 16. It is deceptive, 
 and it is consummate folly : Wine is a mocker, strong drink is ra- 
 ging; and whosoever is deceived thereby is not wise. Prov. xx. I, 
 It is attended with unhappy temporal consequences : Who hath 
 woe? who hath sorrow? who hath contentions? who hath babbling? 
 who hath wounds without cause? who hath redness of eyes? They 
 that tarry long at the wine, they that go to seek mixed wine. Prov. 
 xxiii. 29, 30. The curse of God is pronounced on this vice : Woe 
 unto them that rise up early in the morning, that they may follow 
 strong drink ; that continue until night, till wine inflame them. — 
 Woe uuto them that are mighty to drink wine, and men of strength 
 to mingle strong drink. Isa. y. 11? 22. ; and consequently, the curse 
 
"® on their temporal enjoyments, who indulge in this sin. It has 
 the threatening of damnation: Be not deceived : neither fornica- 
 tors, nor idolators — nor drunkards — shall inherit the kingdom of 
 Crod. I. Cor. vi. 9, 10. Such are the scripture representations of 
 this sin, and of its consequences. 
 
 Permit us, a little farther, to address the intemperate ; and for 
 Sake of brevity, we shall propose a few questions, which, we leave 
 with him to be often considered, and answered seriously by his 
 conscience. And though it would be worthy of his serious consid- 
 eration, yet we shall not wait to state in detail, the consequences of 
 intemperance to his character, his i nfl uence in the world, his health 
 and-comfort in this life ; to his estate, and the domestic circumstan- 
 ces of his family ; to his family connections, who are most anxious- 
 ly and painfully concerned for his temporal and eternal welfare ; 
 nor the consequences to society, if all would act as he does ; and 
 the wounding reflection, that he is dependent on the sobriety and 
 morality of others, for supporting the dignity, the morality, the 
 peace, and the safety of society, and for walking over him as a nui- 
 sance, or at best, as a child in helpless infancy. But we ask, 
 
 What shall be the consequence of intemperance to your eternal 
 interest? compare the question with Deut. xxix. 19, 20. And it 
 come to pass, when he heareth the" words of this curse, that he bless 
 himself in his heart, saying, I shall have peace, though I walk in 
 the imagination of mine heart, to add drunkenness to thirst : The 
 Lord will not spare him ; but then the anger of the Lord and his 
 jealousy shall smoke against that man, and all the curses that are 
 written in this book shall lie upon him, and the Lord shall blot out 
 his name from under heaven. What shall be the consequence to 
 your practical piety ? Whoredom, and wine, and new wine, take 
 away the heart. Hos. iv. 11. 
 
 What -shall* be the consequence to the family committed to your 
 care, but led into sin, and ruined by wretched example and neglect 
 of education ? And, ye fathers, provoke not your children to 
 wrath : but bring them up in the nurture and admonition of the 
 Lord. Eph. vi. 4. This their way is their folly ; yet their poster-* 
 ity approve their sayings. Ps. xlix. 13. 
 
 How shall you render your account to God, for the pernicious 
 influence, which your intemperance may have on the cause of God, 
 and on his church, with which you are connected ? The harp and 
 the viol, the tabret and the pipe, and wine are in their feasts : but 
 they regard not the work of the Lord, neither consider the opera- 
 tion of his hands. Isa. v. 12. 
 
 W T hat are your prospects of meeting death ; your hopes of peace 
 and comfort at that time, and of your willingness then, to leave 
 your pleasures, to which you are now attached, and exchange then* 
 for holy enjoyments, for which you have but little relish now? 
 
0 
 
 aurely your hopes are not founded on Ps. xvi* 8-^11. I have set 
 the Lord always before me — Therefore my heart is glad, and my 
 glory rejoiceth ; my flesh also shall rest in hope : for thou wilt not 
 leave my soul in hell ; neither wilt thou suffer thine Holy One to 
 see corruption. Thou wilt shew me the path of life : in thy pres- 
 ence is fulness of joy ; at thy right hand there are pleasures for- 
 evermore. 
 
 But if you shudder at such consequences, and flatter yourselves 
 that you will reform at some period, .when will you effect this re- 
 formation, if not now ? They have chosen their own ways, and 
 their soul delighteth in their abominations* I will also choose their 
 delusions, and will bring their fears upon them ; because when I 
 called, none did answer ; when I spoke, they did not hear. Isa* 
 Ixvi. 3, 4. In the time of their trouble they will say, Arise, and 
 save us. But where are thy gods that thou hast made thee ? let 
 them arise, if they can save thee in the time of thy trouble* Jer. 
 ii. 27, 28; 
 
 Is there any other reason for your delay at present, but love to 
 sin, and hatred of God ? 
 
 But what will induce you, at another period, to forsake this sin, 
 which you have not as an inducement now ? 
 
 When shall you be better prepared for such a resolution, and for 
 fulfilling it ? when be more willing than now, if you continue to 
 indulge your sinful propensities ? 
 
 Will not your propensities to this sin increase by indulgence ? 
 Now therefore be ye not mockers, lest your bands be made strong. 
 Isa. xxviii. 22* 
 
 Whether will a sense of the evil of this sin* a sense of your duty, 
 and the power of your resolutions, become stronger, or weaker by 
 indulgence ? 
 
 Or is it your hope, that God will allow you to indulge in sin for 
 a time, and then in mercy bring you back ? He that, being often 
 reproved, hardeneth his neck, shall suddenly be destroyed, and that 
 without remedy. Pro v. xxix. 1. Ephraim is joined to idols : let 
 him alone. Hos. iv. 17* 
 
 But what is the reason that you are not recovered from this spir* 
 itual disease ? "Is there no halm in Gilead ? is there no physi* 
 cian there ? why then is not the health of the daughter of my peo* 
 pie recovered ?" Jer* viii. 22. "Is the Lord's hand shortened 
 that it cannot save ?" Isa. lix. 1. " Is the spirit of the Lord strait- 
 ened?" Mic. ii. 7. 
 
 Or, are the promises of God insufficient ? or is your faith dead, 
 that it cannot shew itself by works ? or do you judge faith in Christ 
 an insufficient scheme of salvation from strong propensities to sin ? 
 or are such exercises of faith and self*denial disagreeable ? be alarm- 
 ed, for under such impressions, you have not faiths 
 2 
 
le 
 
 But, brethren, we hope you are desirous to obtain deliverance 
 from this sin ; that you see it to be ruinous to yourselves, detesta- 
 ble, and offensive to God. Would then, the offer of a complete 
 deliverance be a welcome message ? Such an offer you have in the 
 following texts : Ezek. xxxvi. 25-27. Titus ii. 14. I. Cor. i. 30. 
 Rom. vi. 14. Rev. iii. 20. These are a specimen of the encour- 
 agements given you in holy scripture. Embrace the offer ; be free ; 
 you have the power, the grace, and the veracity of God for your 
 confidence and comfort. Why lose the opportunity of deliverance ? 
 
 But, brethren, as a farther proof of the decline of piety at pre j 
 sent, in the church ; as a lamentable evidence of the irreligion and 
 insensibility of professed christians, let us turn your attention to 
 sabbath-profanation in our country ; yea, sabbath-profanation, even 
 by professors of Christ's name. The spirit of the world is obvi- 
 ously marked by the prevalence of this sin ; the spirit of piety is 
 obviously succumbing under its influence. 
 
 Kere, we do not intend to take up the question, whether the sab- 
 bath is still morally binding on the church ? we take it for granted, 
 that this is acknowledged by all, whom we directly address. But 
 though this is, acknowledged, few appear to understand the nature 
 and design of the institution, or to recognize their obligation to ob- 
 serve it. 
 
 God has adapted his ordinances to the sinner's necessities ; the 
 duties which he imposes, are for our sakes, and designed to be our 
 enjoyment, rather than our burden. Take my yoke upqn you, and 
 learn of me ; for I am meek and lowly in heart : and ye shall find 
 rest to your souls. For my yoke is easy, and my burden is light. 
 Math. xi. 29, 30. He, therefore, that observes them in r another 
 spirit, shews the spirit of a slave, and not of a son. God has given 
 us his word for our direction in faith and holiness ; he requires of 
 us secret prayer, by which we may cultivate piety, and maintain a 
 correspondence with heaven ; he requires that our piety be cultiva- 
 ted also in social religious exercise, in families, and in voluntary 
 assemblies, and societies of his people : but lest all these means 
 should be insufficient, lest the world should engross the heart, by 
 its enjoyments and its cares, and induce neglect of our eternal inter- 
 ests, he appointed the sabbath as a rest from the cares of the world, 
 as well as from, its works, and as a time to be appropriated to our 
 spiritual concerns. Thus God has given us six days for our world- 
 ly employments, and the seventh for the peculiar interests of ouf 
 souls. Thus "the sabbath was made for man, and not man for the 
 sabbath." Mark ii. 27. Since such was the design of the sabbath., 
 its exercises must be correspondent ; it requires heavenly contem- 
 plation, self-examination, the devotion of the heart to God, and 
 communion with him in his ordinances j and consequently, the 
 
laying aside of our worldly pursuits, and the rejection of worldly 
 conversation, and worldly thoughts. That such is the design of 
 the sabbath, consider its appointment : at first, a memorial of God's 
 finishing the work of creation ; now, a memorial of Christ's re- 
 surrection, and of his finishing the work of redemption. These 
 designs are clear, and unambiguous intimations of the nature of 
 sabbath exercise. Farther, consider how the apostles employed 
 the sabbath. They met together for religious exercises : Acts xx. 
 7. For the same purpose, consider Isa. lviii. 13. If thou turn a- 
 way thy foot from the sabbath, from doing thy pleasure on my holy 
 day ; and call the sabbath a delight, the holy of the Lord, honour- 
 able ; and shalt honour him, not doing thine own ways, nor finding 
 thine own pleasures, nor speaking thine own words. From this 
 passage, we learn what things are forbidden, as contrary to the de- 
 sign of the sabbath. We are forbidden to do our pleasure ; our 
 worldly pleasure; we are forbidden to find our pleasure ; ouv 
 worldly delights or amusements, however lawful on other days. 
 This prohibition necessarily includes worldly thoughts, plans, or 
 contemplations. We are forbidden to do our own ways, or speak 
 our own words. This respects worldly employments, and con- 
 versation. The same passage also teaches us positive duties be- 
 longing to the sabbath. We are required to call the sabbath a 
 Delight. This enjoins a delight in the sabbath, and in the exerci- 
 ses that correspond to its appointment. We are required to ac- 
 knowledge the sabbath as the holy of the Lord, and as such, ac- 
 count it honourable. Such is the design of the sabbath. 
 
 But, brethren, what a melancholy contrast with this, do we find 
 among professors of religion at present ! ! How few love the ap- 
 proach of the sabbath, and desire its presence because of its exer- 
 cise ? How few give evidence that they delight in it, by abstain- 
 ing from their own pleasures, their own ways, and their own words ? 
 Who can apply such a passage of holy writ to himself, and say he 
 is clean ? How often do we find even the sanctuary of God pro- 
 faned by worldly conversation on the sabbath ! How ntany indulge 
 in this, apparently without restraint, without remorse, or a sense 
 of guilt ! How often do we find, that even the solemnities of di- 
 vine ordinances, cannot procure so much veneration for the sabbath, 
 as to restrain such conversation during the intervals of divine wor- 
 ship ! We have a melancholy, but incoutestible inference to draw 
 from such a practice, on comparing it with our Lord's maxim, " out 
 of the abundance of the heart the mouth speaketh." If worldly 
 conversation on the sabbath prevail, a carnal unholy heart must be 
 its spring : worldly thoughts are the beloved exercises of the soul ; 
 and holy affections are not its hal6it, or delight. If piety prevailed 
 in the heart, the sabbath would furnish at least a happy opportunity 
 for that holy conversation, which it would dictate. 
 
12 
 
 But is it said, in justification of those liberties, which we re» 
 prove, that such precision is too much to require, and more than 
 we can attain ? So, many of Christ's nominal disciples said, when 
 he spoke of their spiritual food, "This is an hard saying ; who 
 can hear it ?" John vi. 60. These requisitions are too high for the . 
 natural man, or the carnal heart j but not too high for the approba- 
 tion of the renewed soul. The plea is a challenge on God's law, 
 and a justification of ourselves, in trampling on its authority in 
 obedience to the dictates of our depravity ; it is making our carnal 
 affections and depraved taste, the rule and measure of our duty, in- 
 stead of the holy oracles. Men appear to forget that a change of 
 heart is necessary to an acceptable service of God, and in order to 
 our preparation for heaven ; and that their disrelish for sabbath 
 exercise, is a decisive evidence of their depravity, of their aver- 
 sion from God, and of their actual unfitness for heavenly enjoy- 
 ments and exercises. The prevalence of spiritual indulgence and 
 worldly mindedness, the customary neglect of veneration for the 
 sabbath, we fear, have left the minds of multitudes ignorant of its 
 true design, and insensible to their obligations. Thus, by unwor- 
 thy observance of the sabbath, irreligion is encouraged, spiritual 
 ignorance and indolence are flattered, and the true service of God, 
 and genuine heart piety are, by custom, 'presented to the mind, as 
 gloomy, austere, superstitious, and disagreeable. Many judge the 
 divine requisitions to be more than they can observe, and they flat- 
 ter themselves that they are justified by custom in their neglect. 
 These baleful sentiments are perverting the rising age, and involv- 
 ing us in awful responsibility. Christians, remember you are ac- 
 countable at the tribunal of God, where custom shall be no justifi- 
 cation, and indisposition for a holy ohedience, shall be a condem- 
 ning plea. 
 
 But the most glaring evidence of a decline of piety, and of that 
 sabbath-profanation, of which we have been speaking, We have yet 
 to mention ; it is the public breach of the sabbath by secular em- 
 ployments, and especially by travelling. This is a melancholy, 
 and a glaring evidence that sabbath sanctification in heart, is not un- 
 derstood and practised ; it is a fruit of sabbath profanation in secret 
 The tree is known by its fruit, and by this rule we are compelled 
 to judge here. If this sin were confined to the profane world, to 
 professed infidels, we would not he surprised at the fact ; their con- 
 duct and profession would be perfectly consistent : but that profes- 
 sors of the name of Christ, should be found so grossly betraying 
 his cause, trampling on his authority, despising the institutions of 
 his grace, and mocking their obligations, is beyond excuse. Many 
 excuses are alledged in justification of this breach of duty. But 
 to those who are disposed to follow their supposed temporal inter- 
 ests, at the expense of religious duty, excuses will not be wanting. 
 
IS 
 
 It would be too much deference paid to those excuses, to detaui 
 with enumerating, answering, and rejecting them : it is unnecessa- 
 ry. Veneration for the command of God, love to him and his ser- 
 vice, knowledge of truth and duty, and experience of heart piety, 
 will effectually answer and refute every such excuse to the con- 
 science. 
 
 We would only ask, In such engagements, are you remember- 
 ing the sabbath to keep it holy ? Are you shewing due regard to 
 divine authority ? Are you setting a worthy example before oth- 
 ers ? Are you exercised as God requires you on his day ? To say- 
 you are, is mocking God and conscience. See Nehemiah's judg- 
 ment of the very same kind of conduct, for which we reprove you, 
 the profanation of the sabbath in secular employments, trading, &c. 
 Neh. xiii. 15-22. Had they not the same excuses which you em- 
 ploy ? were they sustained ? On this subject examine Jer. xvii. 19- 
 27. and Ezek. xx. 12-26. But, brethren, can piety reside in that 
 heart, which, for a trifling consideration, would trample on a known 
 command, and would seek an excuse for neglecting a season of com- 
 munion with God ? 
 
 Consider the amount of this species of sabbath-profanation. Yoi\ 
 are denying God's providential care, and seeking your temporal 
 provision contrary to his law ; you are virtually denying your de- 
 pendence on him, when you do not acknowledge his law in your 
 pursuits ; you are ungrateful for his goodness in granting you a 
 sabbath of rest, for yourselves, your servants, and your beasts ; 
 and for granting you this, as a safe repose from worldly cares and 
 employments, in which you have opportunity, under providential 
 care, of attending to your eternal interests, without prejudice to 
 your worldly concerns. By this species of sabbath profanation, 
 and also by those, which are more secret and refined, such as we. 
 have noticed, you are giving the preference to worldly enjoyments, 
 and possessions, and accounting the interests of your souls of less 
 value; you are setting an unholy and ensnaring example before*, 
 the rising age, to whom you ought to teach the laws of God by 
 precept and example ; you are giving an occasion to the enemies 
 of religion to reproach, weakening the cause of morality and piety, 
 giving vice a triumph, contradicting your profession, and destroy- 
 ing the life of piety in your own souls. 
 
 Can piety flourish where the sabbath is neglected ? Look around ; 
 where are the fruits, or evidences of piety, where the sabbath is 
 not religiously observed ? Is it not obvious that experimental 
 heart piety, and a holy observance of the sabbath, will be found 
 together ; and on the contrary, that impiety and sabbath profana- 
 tion walk hand in hand ? That individuals may possess piety, un- 
 der mistaken views of the sabbath, is possible ; but that it can long 
 exist, under known abuse of this holy institution, is a false and ttri- 
 
founded hope. Yea, that piety can continue, or the true church 
 exist, through successive generations, under a neglect of the sab- 
 bath, even though it be broken in ignorance, we must deny : for 
 God will make known his sabbath where he will promote piety ; 
 and that heart, which will despise the sabbath, will, when occasion 
 suits, trample on every law of God. 
 
 Brethren, if we would inquire into the ground of the Lord's 
 controversy with his church, why should we overlook this sin as 
 constituting a part ? And if he has begun his controversy for our 
 sins, if we have evidence of this in his withdrawing from ordinan- 
 ces, leaving his church to the influence of ignorance, error,, and a 
 worldly spirit, shall we expect his hand to be removed, and that he 
 will return, while we continue in the sins, which provoked him to 
 withdraw ? Can we expect his return for the revival of real piety, 
 while we cherish impiety in the abuse of his institutions ? When 
 God will return, he will reform his church. If you would seek his 
 return, seek a spirit of reformation : seek a reformation respecting 
 the observance of the sabbath. Let the sabbath be your delight j 
 keep it holy in your hearts. An external observance only, is sab- 
 bath profanation ; it is changing religion from the power to the form,, 
 from the life to the shadow.. 
 
 But, dear brethren, to cultivate that piety, in which you may 
 enjoy the testimony of a good conscience, you are not to rest sat- 
 isfied with a negative holiness, nor yet with the secret exercises of 
 religion ; you are called to social and relative duties also. Amongst 
 these, the education of children, though much neglected, holds a 
 most important rank. The proper discharge of this trust, is of the 
 first importance to the church, and to the interests of piety. 
 
 By some, indeed, objections are offered against this duty ; and 
 by some it is boldly condemned. Its importance, however, is the 
 true reason of the opposition raised against it. We do not intend 
 to detain you with a formal refutation of arguments on this sub- 
 . ject, at present, while we trust you acknowledge your obligations 
 to give your children a religious education. There is something, 
 however, peculiar in the opposition made to this duty, which is 
 worthy of notice. Divine authority for it is left unnoticed, in their 
 opposition, and a single text of holy scripture is not arrayed against 
 it ; the opposition is wholly supported by theoretic speculation. 
 But farther, our opponents do not themselves conform to their own 
 sentiments : they either teach their children by some means, or they 
 neglect the appearance of piety altogether. Thus the outcry against 
 the religious education of children, is only a farce played off, in or- 
 der to obtain a quiet introduction of a system of error, while they 
 amuse others with their arguments and pretences. 
 
 But family education is an ordinance of divine institution, and 
 
i5 
 
 therefore demands our observance, both on account of its authority, 
 and its wisdom. This duty was strictly enjoined on the church of 
 
 s the Jews: Deut. vi. 6,7. And these words, which I command 
 thee this day, shall be in thine heart ; and thou shalt teach them 
 diligently unto thy children, and shalt talk of them when thou sit- 
 test in thine house, and when thou walkest by the way, and when 
 thou liestdown, and when thou risestup. This injunction has nev- 
 er been repealed. The same promise, which was connected with 
 this command of old, is continued to the present church. 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. Acts ii. 39, The 
 same command is consequently continued, being moral in its nature, 
 and connected with the promise. It was the commendation of 
 Abraham, that he would command his children and his household 
 after him: Gen. xviii. 19. And it was Joshua's resolution to keep 
 this ordinance: Josh. xxiv. 15. This duty will include instruc- 
 tion, counsel, command, warning, reproof and correction. 
 
 This duty, we would urge on parents, from various considera- 
 tions. The divine command, we have noticed ; farther arguments 
 may be drawn from the natural condition of mankind, as under de- 
 pravity. Children partake of this depravity : they are by nature 
 ^dead in trespasses and sins." Their minds are, therefore, in- 
 clined to mistaken views of God and of his will, and to disobe- 
 dience to his law. Nothing more is necessary then, in order to in- 
 sure their impiety and perdition, than to leave them in native ig- 
 norance. If God's people are destroyed for lack of knowledge, 
 their destruction is not more effectually insured by any measure, 
 than by neglecting their education in youth. Tiie heart without 
 knowledge and uncultivated, is a vineyard grown over with thorns. 
 The mind without knowledge has not the seed of the word, which 
 the Holy Spirit will bless for its" sanctification. Without instruc- 
 tion the child knows not the duty of prayer, nor how to perform it ; 
 it knows not its dedication to God, nor how to acknowledge this ; 
 it knows not its own necessities, the character of Christ, nor the na- 
 ture of the gospel ; how then shall it love Christ, or believe in him ? 
 Such is the importance of instruction to the child itself. 
 
 But farther, children are the hope of the church : they are to 
 arise in their fathers' stead, to praise the Lord, maintain his cause, 
 and shew his truth and works to the succeeding age. Children un- 
 taught, are the dupes of error ; their good education is, therefore, 
 a necessary means of supporting the cause of God, of maintaining 
 his truth and institutions against the ingress of error and innovation. 
 There is nothing, which Satan, or his emissaries in the world, have 
 more to fear, than the proper education of children ; nor is any 
 measure in the church more favorable to Satan's interests, than the 
 
 -neglect, or partial performance of this duty. For the introduction 
 
16 
 
 ? J X 
 
 of error must ever be easiest, where ignorance andirreligion pre* 
 Vail ; and divine ordinances are easiest perverted, where their im- 
 portance is not known. Where the heart is not fortified, the ene- 
 my obtains an easy admission. The progress of error, the success- 
 of innovations, the rage for novelty, and aversion from whatever 
 is old, which often prevail in the church, may generally be traced 
 to the neglect of family education, or to its partial performance. 
 That youth may profit by public ordinances, it is necessary that 
 they have a religious education. To the ignorant, the doctrines of 
 tiivine truth are often unintelligible ; and divine ordinances are in 
 sipid and 'barren. To the ignorant, the poison of error is more 
 palatable than the wholesome food of divine truth. 
 
 Parents, consider your obligations to this duty ; and the high im- 
 portance of the work committed to you. You are to " bring up" 
 your children i* in the nurture and admonition of the Lord." If 
 you neglect their instruction, who shall perform it ? To you God 
 lias committed their guardianship and education, that you may ed- 
 ucate them for him, that you may fortify their minds against the in- 
 sinuations of error and vice, and that you may employ the means 
 for their salvation. Remember then your accountability. If your 
 children be seduced by the errors, or misconduct of the professed 
 church, or by the snares of the world, through your neglect, will 
 not God require it at your hand? You have the motives of both 
 duty and affection. Be faithful to your trust. 
 
 Many, however, educate their children without seeing the happy 
 fruits, for which they had hoped. But though the parent cannot 
 confer grace, nor make his utmost endeavors effectual for the child's 
 salvation, yet, too often may the child's errors, or impiety, be tra- 
 ced to the parent's fault. " Train up a child in the way he should 
 go," is a command, which, if properly observed, would more 
 usually than it is supposed, be accompanied by the connected prom- 
 ise, "'when he is old, he will not depart from it." To give pre- 
 ceptive, or doctrinal lessons, is not sufficient to constitute that train- 
 ing which is required ; it is necessary also, that parents endeavor 
 to impress the young mind with a sense of divine truth, and of its 
 importance. This is included in that diligence, which is required ; 
 Deut. vi. 7. For this purpose, parents ought to converse with 
 their children frequently, seriously, and on the most solemn, prac- 
 tical subjects of religion : this is included in the diligence required. 
 Parents should not perform the work as a task, in which they find 
 but little pleasure, or take but little interest. The diligence re- 
 quired here, we grant is burdensome to the carnal mind, but piety 
 cultivated in the heart, is the best method of attaining to the prop- 
 er discharge of this duty. Parents should also be careful to im- 
 press on the minds of children, , a t -a n early period, certain princi- 
 ples of divine truth, and their obligation to certain duties 5 such as, 
 
17 
 
 their natural state of condemnation ; their natural depravity ; the 
 freedom and riches of divine grace ; the nature and perfections of 
 God, and their obligations to him ; the truth and authority of the 
 holy scriptures ; the duties of secret prayer, reverence for God's 
 word read or heard, the sanctification of the sabbath and their ob- 
 ligations to keep it holy ; their baptismal obligations, and conse- 
 quent duties. Such doctrines and practices are calculated to make 
 useful and deep impressions on the minds of children ; and impres- 
 sions which are likely to govern their conduct and principles thro' 
 life. These are doctrines and practices also, of which their minds 
 can early form some ideas ; and which may early influence their 
 hearts. At this, we may expect the infidel's scoff ; but would you 
 be inconsistent, would you deny your profession for the empty sneer 
 of Satan's emissary, and the enemy of God and your souls ? 
 ' But, not only should parents instruct children in their duties, 
 and exhort and encourage them to the performance ; they should 
 enjoin these duties on them, and, as far as practicable, see that they 
 perform them. This would correspond to Abraham's character as 
 an instructor of his family : Gen. xviii. 19. Parents should also 
 watch over their children's morals, and lay due restraints on their 
 amusements, so as to guard them against vice, and impress their 
 minds w T ith the fear of God. 
 
 But, not only should parents labour in the education of their 
 children by careful instruction, and by authority in watching over 
 their morals ; they ought also to be diligent in prayer for them. 
 If they accept the promise of God made to themselves and their 
 children, and on this ground, give them to God in baptism, they 
 ought to plead the promise for them. Not only should they pray 
 for them, but with them, and thus instruct by example, as well as 
 precept. As they would desire their children *to believe they are 
 serious and earnest in their instructions, let them prove their sin- 
 cerity by a consistent example. Let this sincerity be proved by a 
 uniform, christian example in all holy obedience, and especially in 
 prayer and other family devotions. 
 
 To this part of family education, and branch of christian duties, 
 too much neglected, we solicit your particular attention. Its neg- 
 lect is none of the least symptoms of the decline of piety in the 
 present age. We need not question, whether piety can flourish in 
 that heart, which chooses to evade this duty, or in that family where 
 it is not performed ; where such a spiritual repast is appointed, but 
 disrelished and rejected. Obedience is the mark of love to Christ, 
 and where this love reigns, his commands are not grievous. Can 
 he, who usually neglects this duty, evade the inference, that to him 
 Christ's commands are grievous ? or the consequent charge, that he 
 has apt the love of God ? That this duty is much neglected^ needs 
 t 3 • . . ■ 
 
IS 
 
 lio proof ; the conscience of the greater number of chureh-membess 
 is our witness. While there are some happy instances found, in 
 W'hich it is regularly, conscientiously, and profitably performed ; 
 yet many perform it but occasionally, and many neglect it alto* 
 gether. 
 
 Let none plead the want of authority, for family devotions, in 
 holy scripture, as an excuse for their neglect ; the duty is, in sub- 
 stance, enjoined by Christ The particular fgrm, or order of ex- 
 ercises, is not prescribed ; nor for this 'do we contend. But if the 
 following things are acknowledged as of divine authority, let them 
 be observed and our point is gained- — That we are authorised to sing 
 God's praises, and the praises which he has prepared and instituted ; 
 to read his word ; to call on his name in prayer ; that all these should 
 be performed by families ; and that they be performed daily, morn/* 
 ing and evening. This comprehends all we ask. And since these 
 duties are reasonable, positive institutions of form and order, were 
 not so readily to be .expected ; and consequently, holy scripture in- 
 forms us of the divine will in this matter, by recommending exam- 
 ples, by reproving neglects, by warnings, threatenings, and exhoiv 
 tations. 
 
 The 'matter of this duty being plain and obvious, we detain on- 
 ly to notice authority for the time, and the manner of its perform- 
 ance. That it is to be performed by families, we have evidence. 
 David returned to bless his house: I. Chron. xvi. 43. Joshua rev 
 solved to serve God with his family : Josh. xxiv. 15. Job sancti- 
 fied his family, and this did Job continually : Job i. 5. Abraham 
 was commended for his fidelity in this matter: Gen. xviii. 19. 
 Noah built an altar for his family : Gen. viii. 20. The patriarchs 
 built their altars wherever they resided: Gen. xii. 7. &xxxv. 1-3-7. 
 But holy scripture is not silent respecting the neglect of this duty: 
 " Pour out thy fury on the heathen that ldrow thee not, and on the 
 families that call not on thy name." Jer. x. 25. Would such a de- 
 nunciation have been uttered for the neglect of family devotions, 
 if God had not required the performance ? 
 
 That this duty should be performed daily, morning and evening, 
 we have evidence, from the appointment of the morning and even- 
 ing sacrifices and services of ol"d. Though the ceremonies of di- 
 vine worship have been ehanged, the worship itself has not. For- 
 mer institutions of divine worship, remain in full force in their sub- 
 stance and spirit, the ceremonial and typical form only, being abol- 
 ished. The appointment of morning and evening for divine ser- 
 vice, was not typical, it Was moral and substantial : Ps. xcii. 1, 2. 
 The appointment of the sacrifice at the temple, was not a substitute 
 for the moral service of the people, but a requisition of it through- 
 out th,e tribes of Israel, in their families: Luke i. 9, 10. I. Kings 
 ■nil. 37-40. Observe, therefore, and revere the scripture admo-. 
 
19 
 
 nitions on this subject ; imitate in your practice, the examples rev 
 commended ; and }^ou will find conformity to these, and family 
 devotions the same thing. 
 
 Consider your obligations to this duty. You have family mer- 
 oies ; you have family acknowledgments and thanksgivings. Can 
 you be grateful for these, and not acknowledge them to God ? or 
 •an you gratefully acknowledge these gifts, and not desire that your 
 family should acknowledge them with you ? You have family 
 wants, which intimate your obligation to family supplications.. 
 Mutual interests require and produce mutual care. Shall the mem* 
 hers of a family feel a mutual interest in their earthly enjoyments, 
 and ought they not to feel it, and shew it in their eternal concerns ? 
 Let such a mutual interest and care be manifested by mutual family 
 supplications. Remember the danger to which every member of 
 the family is exposed, of being captivated by the world's enjoys 
 ments, pursuits, and pleasures, and of forgetting their eternal inter- 
 ests. Remember the daily need they have of divine support and 
 -eare, and their need of the daily communications of divine grace 
 to their souls. Let such considerations incite you to diligence in 
 this duty. 
 
 Consider also your obligation to promote the comfort, knowledge, 
 and piety of your family, as an excitement to diligence in this part 
 of religious service. A consort is perhaps sighing for such an op- 
 portunity of cultivating knowledge and piety, of obtaining com- 
 munion with God, and of preparing for an eternal state ; or per-' 
 *5iaps has already fallen into indifference through your neglect 
 Your children know nothing of God's will, or of his service, but 
 as they are taught ; and to you their education is committed. Their 
 piety must be reared by the vigilant hand of laborious culture, if 
 it would grow. The natural bias of their minds is to hate God, 
 and neglect his service. They need no false instructions to be mis- 
 taken in their views ; no incitements to vice to be vicious ; no un- 
 holy examples to cherish their irreligion ; you have but to leave 
 them without the means of grace, in order to prepare them for the 
 service of Satan, and for eternal misery. The vessel needs not the 
 impulse of oars to glide down the stream. But in vain may you 
 expect to correct the immoralities of children by reproof alone ; in 
 vain may you expect to give them correct principles, improve their 
 religious sentiments, or influence their hearts to piety, by precept 
 without example. Man is naturally imitative, and formed to re- 
 ceive impressions, and direct his conduct by example and^experi- 
 enee, rather than by precept, or theoretic instruction. God has 
 adapted his ordinances to this disposition of the human* mind. 
 Piety therefore is to be cultivated in society, as well as in secret ; 
 mankind are to be educated in families ; children are committed to 
 their parents, that they may be taught by example, as well as precept 
 
20 
 
 As then, children will learn by example, be careful of what char* 
 acter your example is. You cannot take a medium in this matter. 
 If you do not set before your children an example of the fear of 
 God, your example is a want of fear ; if it be not an example of 
 obedience and piety, it is an example of disobedience and impiety. 
 Then let your children see that you fear God, that they may fear 
 him with you ; let them see that you love God, that they may join 
 with you in this love ; that you are grateful to God for his mercies, 
 that they may join with you in gratitude ; that you acknowledge 
 your dependence on God, that they may acknowledge theirs also. 
 jLet them be taught to pray, by your praying with them. Let them 
 liave this opportunity of knowing their wants, and of putting up 
 their petitions, before they are able to frame any for themselves. 
 If your children perish through your impiety and neglect, your 
 condemnation is double. 
 
 Remember also your obligation to set a holy example before your 
 neighbour. Since you profess the name of Christ, shew a corres- 
 pondent practice. If your unbelieving neighbour see your worldly 
 spirit manifested by neglect of practical religion, you give him. a 
 false conception of its principles and influence ; you embolden him 
 to suppose that his hopes of happiness are well founded, seeing his 
 practice is equal to yours ; or if he be induced to make a profes- 
 sion after your example, it is only to make it in hypocrisy, and to 
 flatter himself in a false hope. 
 
 Since such are your obligations to this duty, let no excuse for its 
 neglect, be sought, or entertained. Excuses for neglect in this 
 matter, however plausible, are only indications of a spirit of indo- 
 lence, worldly affections, aversion from God and his service, and 
 of a hypocritical profession of religion. 
 
 Do not excuse yourselves in neglecting this duty, on account of 
 ignorance. This is only making one sin an excuse for another. 
 Ignorance cannot excuse you, when you en joy the means of knowl- 
 edge. But are you too ignorant to read God's word for your in- 
 struction ; to sing his praise for your edification ; to supplicate a 
 throne of grace for the blessings of salvation ? If so, what is the 
 real condition of your soul before God ? and where is your hope 
 of salvation ? and why do you profess a hope ? 
 
 Or does embarrassment in the presence of- others, deter you from 
 attempting this duty ? Summon your souls to reverence for the 
 majesty of God, to a deep sense of your necessities, to earnest de- 
 sires of a gracious hearing, and to faith in the promise of God 
 through Christ ; and servile fear will be substituted by the fear of 
 God, and embarrassment removed by earnestness. 
 
 Or do you fear lest your thoughts will desert you in attempting 
 this duty ? Make the attempt in obedience to the divine command, 
 and in reliance on promised grace : none that put their trust in him 
 
21 
 
 shall be ashamed ; they who distrust him and disobey shall not ex- 
 perience his promised aid. But farther ; do not suppose it neces- 
 sary to be prolix, or formal. Offer up the petitions that occur to 
 your mind, and conclude : but do not indulge in negligence. Dil- 
 igence and experience will furnish you with matter : sincerity and 
 earnestness will find expression. 
 
 But do you excuse yourselves from the performance of this duty^ 
 because of the time it would employ ? Though this excuse is per- 
 haps as common as any we have mentioned, and perhaps even more 
 generally employed than any other ; yet as the principles which 
 dictate it, are so gross, and so thinly covered, we shall not honor 
 it with a tedious refutation, nor treat it with much tenderness. Are 
 we not warranted to assert, that surely your business is irregular, 
 your economy defective ; that you are but little master of your- 
 selves, and of your concerns, if you cannot afford ten or fifteen 
 minutes morning and evening, for the service of God, from whom 
 you receive your life, comforts, and prosperity, and whose bless- 
 ing makes rich ? If your minds are so harrassed, have you time 
 for remembering the sabbath, for improving the word of God, 
 which you read or hear, to the advantage of your souls, or for ex- 
 amining into your condition before God ? An answer is unneces- 
 sary. But do you say, necessity obliges you to suspend this relig^ 
 lous exercise, on account of worldly enjoyments ? If this is true, 
 God requires no impossibilities. But are such occasions common ? 
 If so, your arrangements are criminal, and have not been made with 
 good counsel, nor in the fear of God. But the true reason of tnis 
 excuse is, that you are more impressed with a sense of temporal, 
 than of eternal necessities. Why did not your sense of spiritual 
 necessities, rather prevent your attention to your worldly concerns? 
 We feel the liveliest interest in those things, which appear to us of 
 the firs^ and highest importance. Does not this universal principle, 
 applied to your neglect of this duty, on such an excuse, intimate 
 without ambiguity, that you prefer your temporal, to your eternal 
 interests ? Ask your conscience before God, are you sincere in this 
 excuse, and also in your profession of religion ? Are you con- 
 scious of no dissimulation before God, in seeking and framing such 
 an evasion of duty ? Is your treasure indeed in heaven, when your 
 heart is wholly on the earth ? Is the love of the Father in him, 
 in whom the love of the world reigns ? How are you prepared 
 for heaven, when your hearts are set on temporal enjoyments and 
 pursuits, which you must leave, and are averse From communion 
 with God, which must constitute your eternal enjoyment, if you be 
 forever happy ? 
 
 But, brethren, slumber not in neglect of duty, nor in servile 
 obedience to worldly affections. Do not flatter yourselves under 
 reuses for neglect. The heart is deceitful, and your souls are in 
 
danger. " Orve diligence to- make your calling and election sure. V 
 Give attention to this important duty, which we have laid before 
 you, which promises utility- to your own souls, to your family, and 
 to the church of God. Let a sense of its importance, and of your 
 obligations to its performance^ be impressed on your hearts. Let 
 practical piety be f our attainment. Let your hearts delight them- 
 selves in the Lord, and such a service will become an enjoyment ; 
 excuses will not be sought for evasion ; the mists, which darken 
 your way, shall be dispelled ; and difficulties will vanish, or be 
 found surmountable. The snares, of the world, the temptations of 
 Satan, and the depravity of the heart, present difficulties in your 
 way. If you consult these difficulties, and neglect your duties, till 
 your minds are satisfied, you take an ensnaring path. Your diffi- 
 culties will increase, and duties be forever suspended. Let this dut}^ 
 then, of family devotions, be fixed in your minds as important, and 
 imperious. Let it not be suspended on the condition that the world 
 allow you time, or that all difficulties be removed ; for thus it will 
 be prevented, and you will rather seek excuses for evasion, than 
 opportunities for performance. 
 
 But, brethren, in connection with our admonitions on the sub- 
 jects of family education, and family devotions, permit us to lajr 
 before you other obligations, no less imperious on those, whose 
 
 circumstances involve them -your obligations respecting your 
 
 slaves. m 
 
 Here, we do not detain with admonitions to feed and clothe them ;, 
 we are happy to say, that the necessity of such admonitions is pre- 
 cluded, as far as our observation extends. Nor is it our admonition 
 at present, to set them at unconditional liberty, under present cir-. 
 eu instances.* Nor is it our present design to discuss their natural 
 right to liberty ; or the absurdity of the supposition^ that this war? 
 ever forfeited by their suffering theft, or even sale, by a barbarous 
 conqueror ; or the impossibility, that a pecuniary compensation, to 
 one, who never had a moral right over the person and liberty of 
 the slave, should ever procure such a right to the purchaser ; all 
 which, we hope, we have no occasion to urge. Our present design 
 is to urge, what the law of God and sound reason testify, and your 
 own conscience must acknowledge, to be a duty, a present, an im- 
 perious, but much neglected duty — the religious education of your 
 slaves. A classical education, -or such an education as may be use- 
 ful, or necessary for freemen in the common spheres of life, we do 
 not ask for them in their present circumstances j we ask no more 
 than instruction in religious knowledge. 
 
 *That it is your duty to encourage a spirit of regular and well conducted-eman- 
 cipation, through the organ of civil government, or otherwise;, we do assert 
 
23 
 
 We are aware that we may be met with objections arid arguments 
 against this requisition by many, though brethren, we hope not by 
 you. Some of these objections, which are urged, we may briefly 
 notice, though, as is usual with pleas against duty, they are more 
 specious than solid, and magnified because excuses are desired. 
 
 It is objected against the religious instruction of slaves, that some 
 of those, who have been so favored, have proved themselves hypo- 
 crites in their profession, unworthy of their privileges, and worse 
 servants than if they had been retained in ignorance. If this ob- 
 jection w^re valid, as a reason why servants should not be taught, 
 then let religion be banished at the will of a Voltaire, a Gibbon, 
 a Hobbs, or a Hume. The infidel has long employed this objection, 
 in substance, as a triumphant argument against Christianity, in re- 
 ference to those who have enjoyed citizenship, in reference to Euro- 
 peans, as well as Africans ; let not the argument be reiterated by 
 the professed christian. If this were a valid objection against the 
 religious education of slaves, it would be equally strong against the 
 education of freemen. But, christian, if this objection were valid,, 
 why did not the apostle warn Timothy and others, to use their in- 
 fluence that slaves should not be taught, instead of laying down 
 rules of christian conduct towards them, and for them ? 
 
 It is objected, that slaves are unsusceptible of instruction. This 
 is far from being universally true. The same objection may be 
 raised in many cases, with respect to the children of our citizens ; 
 would this be a sufficient reason for the universal neglect of educa- 
 tion ? or even a sufficient reason for neglecting the education of the 
 more indocile among them ? We grant that habits of servility, in 
 many cases, fetter the genius, deprave the taste, and render the 
 mind averse from elevated thought ; and this is, without dispute, 
 a difficulty in the path of those, who would perform their duty to 
 their slaves. But remember, that this is not so much the fault of 
 the slave, as the unhappiness of his circumstances. Truly it is 
 hard, that their unhappiness, which they owe to the injustice of 
 others, should be charged as their fault, and plead as a justification 
 of our barbarity towards them. It is hard, that the smallest favor, 
 which we can ask for them, in the stead of justice, should be deni- 
 ed them. 
 
 It is objected, that many of them are unwilling to learn, and 
 choose to be ignorant But what can you expect but unwillingness, 
 when they have never known the value of knowledge ? What can 
 you expect but disrelish, when they have never tasted the sweets ? 
 The same objection, however, is applicable to free children. Will 
 the parent not be guided by the child's wish, while, .as a master, j 
 he will yield to that of the slave ? If your servant refuse to per- 
 form his appointed labor, do you yield to his unwillingness ? Why 
 yield in the one case, and not in the other ? But the same induce- 
 
24 
 
 ments are not held out for the education of slaves* as for that of the 
 heirs ; such as the disgrace of ignorance, the pride of education, 
 and its advantages. The want of these, and the want of love, in 
 the case of slaves, with the trouble of teaching them, and the time, 
 or expense requisite for doing it, give weight to arguments, which 
 are light as wind, and magnify mole-hills to mountains. Indolence, 
 reluctance, and a low sense of obligations, we fear, are the real rea- 
 sons of neglect. 
 
 That masters are under obligations to give their slaves a religious 
 education, is obvious from both scripture and reason. Many refer 
 to Abraham, as a slave-holder, in order to prove their right to pos- 
 sess slaves. Though we do not recognize this case as a proof of the 
 Tight in question ; yet, as we do not intend to discuss this point at 
 present, we dismiss the argument. But we find in Abraham's case, 
 a proof to our purpose. In his household, were included his ser- 
 vants ; but these he was under obligations to educate: Gen. xviii. 19, 
 Yes, in the commendation there given to Abraham, the household 
 are distinguished from the children, and recognized as subjects of 
 religious education. The conduct of Abraham's servant, recorded 
 in Gen. xxiv. shews the education which he had received. If any 
 then, will refer to this Patriarch's practice, as a warrant for hold- 
 ing slaves, let them at least refer to his example, as a warrant for 
 the duty of slaveholders. 
 
 It is also argued as a warrant for slavery, that it was practised by 
 the people, among whom the apostles planted churches, and that the 
 abolition of slavery was not required. Still it is not our object to 
 answer the argument on this point at present, but to refer those - 
 who use it, to the apostle's instructions, and to the examples of 
 those christian churches, to learn the duties of masters to their ser- 
 vants, respecting a religious education. Take not their authority 
 for warranting slavery, (if it were a warrant,) without observing 
 their example and authority for the duty of slaveholders. From 
 Titus ii. 9-12. we learn that practical piety was required of ser- 
 vants as well as of their masters, and consequently the requisition 
 implied a religious' education. The apostle's instructions, Col. iii. 
 £2-25. I. Tim. vi. 1, 2. prescribes religious duties to servants, and 
 imply a religious education. The apostle, Eph. vi. 5-9. prescribes 
 the duties of master and servant, and contemplates both as under 
 the same gospel privileges. 
 
 But besides the scripture authorities quoted, and correspondent 
 with these, consider your obligations to perform the duty we are 
 urging. Your slaves have indeed been taken from a land of moral 
 darkness to a land of gospel light ; but with what advantage to 
 them, if, in the midst of light, they walk in darkness ? Are they 
 contented without gospel light ? If they are, so are your children, 
 tfo are all mankind by nature j but by the means of grace and the 
 
25 
 
 blessing of the spirit, the unwilling are made willing. You cannot 
 expect to find them willing in ignorance. Imitate then your Lord 
 and Master, who seeks the lost sheep. If you have the gospel, 
 and have tasted that the Lord is gracious, would you monopolize 
 such a favor ? Would not you be ready to say even to your ser- 
 vant, "0 taste and see that the Lord is good" — "Come" — "I 
 will teach you the fear of the Lord ?" Would not love to Christ 
 induce you to extend the means of grace, which you have enjoyed, 
 in order to gain souls to him ? Have you seen the value of your 
 own soul's salvation, and do you not set a value on theirs ? How 
 do you address one of them on a death-bed, too ignorant to under- 
 stand you, too ignorant to receive the consolations of the gospel ? 
 How can you then put up a petition for them to a throne of grace, 
 and expect a gracious hearing, when you have withheld that knowl- 
 edge from them, which the Holy Spirit would bless for the salva- 
 tion of the soul ? How can you see them approach their dreadful 
 end, ignorant and impious ; affording no ground for the most en- 
 larged charity, which the Holy Scriptures will warrant ; about to 
 launch into eternal misery, incapable of receiving instruction, or 
 consolation ? How can you reflect on this, without remorse and 
 horror : remembering that they were committed to your care for 
 instruction and government, but that betraying your trust, you had 
 employed them only for your temporal interests, without giving 
 them even an opportunity o5 knowing their danger, or their ground 
 of hope ? What pangs must such a consideration inflict on an awa- 
 kened conscience! what pangs to think that for these you must an- 
 swer ! that their blood must be on your head ! that the means of 
 their salvation were put into your hands ; but that you had with- 
 held them! and that you have no apology, but common custom, a- 
 dopted in a declining state of piety in the church! Brethren, pon- 
 der well these realities. Try these things by the word of God, 
 and see what verdict conscience must return. The filial Judge will 
 v not make common opinion, or common custom his rule of judg- 
 ment. The custom of the age, often as false as corrupt nature can 
 suggest ; the snare of the unsuspecting ; the retreat of the Indolent 
 from the stings of a guilty conscience, will not -Justify a neglect of 
 divine injunctions. / 
 
 Nor yet will good works misplaced, atone for neglects. Many 
 are displaying their philanthropy for the heathen abroad, but neg- 
 lecting justice, as well as mercy, to the heathen African at their 
 own gates. Distribute your charity first at home, where the ne- 
 cessity is as great, where the means are as likely to be successful, 
 where the objects are more immediately accessible, and give more 
 unequivocal proofs of a true christian spirit. Do you through love 
 to' souls, distribute your charity to heathen abroad, and neglect 
 them at home ? preposterous!! This you ought to perform, and 
 
26 
 
 tiot leave the other undone. Where is your sincerity ? or is it 
 buried in the mistakes of common custom ? Where is your self- 
 denial ? It is easier to give a sum to promote the works of charity, 
 than to engage in the actual performance of religious duties. The 
 gift of the heart to God, is our most costly gift, and that which we 
 are most indisposed to make. 
 
 But consider, lest the curse be on your basket and your store for 
 your parsimony in this part of the service of God. Beware also 
 lest a heavier curse be lying on you ; not only a curse on your tem» 
 poral comforts, but on your spiritual privileges ; a withholding of 
 the blessing on the means of grace from yourselves, and also from 
 your children in the religious education, which you attempt to give 
 them. Can you expect that God will bless your endeavours for 
 your children's education, while you, in carelessness, and disobe- 
 dience, neglect that of your servants ? Besides, are not your chil- 
 dren in imminent danger from the irreligion, and the vices of the 
 untutored slaves, to whose company and influence, they are una- 
 voidably exposed ? But, brethren, does piety flourish, or can we 
 expect it to flourish, in our families and churches, where the neglect 
 of this important duty is such a notoriety ? 
 
 That the education of slaves is attended with difficulties, we 
 grant. Their state of servitude, their degradation of mind, the 
 influence of others, are real obstacles ; the trouble, the persever- 
 ance, the energy, and the economy, necessary to attain such an ob- 
 ject, are real difficulties, though surmountable. But while we spec- 
 ulate, consult our ease and inclination, and do not attempt our duty, 
 We paint difficulties in our imagination, as much greater than we 
 find them on experience. To people ignorant of the benefits of 
 education, and accustomed to raise their children without it, the 
 pains, the loss of time, and the expense attending a course of in- 
 struction, appear forbidding obstacles ; but to you accustomed to 
 give such instruction, and deeply impressed with its importance, 
 though difficulties appear, they are surmountable. Make the at- 
 tempt in the case of slaves, under a conviction of its importance, 
 and of your obligations, and difficulties will diminish in your view, 
 and your path will open before you. 
 
 But the means should also be chosen with good counsel. To ad- 
 vise you to employ a sabbath-school for the purpose of teaching 
 your slaves to read, and of excusing yourselves from the perform- 
 ance of your duty, we dare not. Why employ the sabbath to give 
 that instruction to your slaves, which you account the proper em- 
 ployment of the week Vor your children ? why do so, unless to save 
 time and expense ? is it not liberality with what is not your own, 
 and criminal parsimony with respect to what God has given you ? 
 committing sacrilege to save your coffers and your labouring time ? 
 Leave such a use of the sabbath for the education of slaves belong- 
 
ing to the infidel and the men of the world, who do not name them- 
 selves christians. Nor has it escaped us, that we are here touching 
 on a delicate point, on which the christian world are sensibly alive y 
 on which they are up in arms at the slightest signal, and hurling 
 their anathemas, before they well know the occasion. But stay 
 christian, misconstrue neither our intention, or our words ; and 
 hear without perturbation. There is a possibility of deception in 
 popular objects. Satan often hides his snares under a mask of piety, 
 by which the believer himself is often deceived, and the hypocrite 
 always flattered. Surely Satan has some treasure here, when in- 
 vestigation will not be permitted. Our .reproofs are not directed 
 against those, who instruct the ignorant and needy in sabbath-schools, 
 where such a measure is necessary ; their conduct we commend ; but 
 against those, who render such a measure necessary by their neglect 
 of duty at home ; against those, who employ such a measure, either 
 to avoid expense, or to excuse themselves from the personal and 
 faithful discharge of their office in their family. To these this 
 measure is sabbath-profanation, impiety, and sacrilege. We are 
 understood by the judicious. But permit us to inquire, why might 
 not professors of religion especially, and others also, unite in form- 
 ing a school for children of colour, on the same plan of their com- 
 mon schools, and employ their early years in obtaining a little in- 
 formation ? The expense would not be too great for those who are 
 able to keep them ; nor more than duty would require of those who 
 have them ; nor more than a due sense of obligations would induce 
 them to do for those committed to their care. Such an education 
 could be easily and profitably improved, in future years, by family 
 instructions. And could not means also be employed for the in- 
 struction of 'those servants farther advanced in life ? such as read- 
 ing to them the Holy Scriptures, on many occasions, and especially 
 on the sabbath ; catechising them, instructing them in the doctrines 
 of divine truth, and respecting their duties ? Make the religious 
 instruction of all a family duty. No substitute should be adopted 
 for this ordinance of God. Worship God in your family, and call 
 in your whole household to engage in this exercise. Some of yOu 
 do happily set the example of compliance with this requisition ; but 
 some, alas many, neglect it. liow preposterous, to see one part of 
 the household engaged in the worship of God, and another employed 
 in labour, or amusement, as though not interested" in the exercise!! 
 Seriously reflect, can such worship be acceptable to God ? Is it not 
 mockery ? 
 
 Do you complain for want of time ? this excuse has been an- 
 swered already j Have you time for your immediate family to 
 worship God, and not for your servants ? We fear, if the neces- 
 sity of labour called your family to the field, the same excuse would, 
 be pled for their absence also, But do those, who call in their ser- 
 
28 
 
 vants to family worship, suffer in their estate by such a sacrifice ? 
 point at the instance where they do ; no ; it is a chimera, a figment 
 of the imagination, which a sense of your obligations would easily 
 banish. The whole difficulty, of which you complain, would be 
 removed by economy. And remember, christian, that when you 
 neglect this, you neglect an. important part of your duty in the re- 
 ligious education of your servants, and manifest an unbecoming, and 
 unchristian reluctance in the service of God. 
 
 Do not judge it hard that such exertions and sacfiifices are required^ 
 May we not argue, — If you partake of their carnal things, is it not 
 to you, a light matter that they should partake of your spiritual 
 things ? And, are you offended with them, because of their indo- 
 lence in your field? may not God be offended with you, for your 
 indolence in his vineyard? Do you complain that they perform 
 but eye-service ? and are you not afraid of the same charge from a 
 higher Judge ? 
 
 Brethren, if there be reality in these reflections, have we not 
 much to amend ? Have we not reason to fear the withdrawing of 
 the Holy Spirit from the Church, under such provocations ? And 
 when such evils are detected, and such reluctance- to duty discov- 
 ered, can we doubt that piety is low, or wonder why it is so ? But 
 are these evils too great to amend ? then farewell to piety, welcome 
 the form of godliness instead of the power; cling to the world ; 
 at last give up the name of christians, and leave posterity a prey to 
 irreligion, ignorance, and the spirit of the world. You love to 
 have these things so, and what will you do in the end thereof ? You 
 now have peace and plenty*; you love your ease, and you slumber, 
 indulging the vain dream that these things shall continue. You are 
 saying, " Yet a little sleep, a little slumber, a little folding of the 
 hands to sleep ;" but remember the warning, "so shall thy pov- 
 erty come like one that travelleth, and thy want as an armed man." 
 It is the sluggard that "saith there is a lion in the^way, I shall be 
 slain in the streets. 5 " Remember a refusal to comply with the di- 
 vine requisitions, is provoking to God ; and his sentence is real, 
 though the execution be decayed. But while you refuse, the spirit 
 is withdrawing, piety is declining, your love is waxing cold, and 
 your insensibility is increasing. The evil is not yet past remedy. 
 Arise while it is day ; the night cometh, wherein none can work. 
 
 But, brethren, after this view of your private duties, permit us 
 to turn your attention to those, which are more public ; — » — to the 
 abuse of the public ordinances of divine worship, which prevails, 
 and to the necessity of reformation. 
 
 We do not, however, intend here to descant on the abuse of di- 
 vine ordinances, by the substitution of human institutions for divine, 
 or by the partiality in the law of God, of which we might complain j 
 
29 
 
 but only to notice very briefly, the external neglect, and individual 
 perversion of the spirit of public ordinances of the gospel, which 
 we find prevailing, and threate«ing the existence of true piety. 
 
 Absence from public worship, for trifling causes,\as well as neg- 
 lect of private duties, proves the irreligion of the heart. We need 
 no farther proof than this, that the mind is carnal ; insensible to the 
 wants of the soul ; and that it disrelishes the enjoyment of com- 
 munion with God, notwithstanding all pretensions to the contrar}^. 
 If you love the Lord, you will not only keep his commandments 
 from a spirit of obedience, but you will obey from a spirit of love ; 
 you will desire his presence and communion in the opportunities 
 which his ordinances aflord ; a trifling circumstance will not satisfy 
 your minds, as an excuse for absence ; you will endeavor to remove 
 obstacles or surmount them, rather than seek apologies for neglect 
 
 To the same principle of disrelish for spiritual enjoyment, may 
 in general be attributed the procrastination, too common among the 
 youth, of joining in the commemoration of the Lord's death, and 
 of making a profession of their faith. When the delay arises from 
 , disrelish for spiritual religious exercises ; or from an unwillingness 
 to renounce the sinful pleasures of the world, and to separate your- 
 selves so far from its society, it is nothing less than the result of a 
 choice, made for the -time, of rejecting Christ, and of embracing 
 temporal enjoyments in preference to those which are eternal. Se- 
 riously reflect ; can you exculpate yourselves from the charge of re- 
 jecting Christ through unbelief; or evade the dreadful inference, 
 that you are not in a state of peace with God ? under such a choice, 
 are you prepared to receive the summons of death ? By neglecting 
 . this solemn ordinance, you reject your baptismal obligations ; but 
 remember, you do not free yourselves from them ; you renounce 
 the authority of the moral law, but you do not free yourselves from 
 its obligations, or evade its sanction. By your delay on such prin- 
 ciples, you only betray your secret aversion from Christ, and your 
 willingness to escape from the demands of a law, which you cannot 
 evade. Do you excuse yourselves by saying, you fear the solem- 
 nity of the ordinance? We ask, Is it more solemn than death, 
 which you cannot evade ? But as we would not be prolix, we leave 
 you with these reflections. 
 
 But though the open neglect of divine ordinances is common with 
 many, though it demands much warning and reproof; yet passing 
 this part of the subject with the remarks offered, we proceed to call 
 your attention to the secret abuse of these means of grace ; a sin as 
 prevalent as the former, more secret and deceptive, but no less per- 
 nicious in its influence on the soul. And for this purpose, consider 
 the design of public institutions of divine worship. They were 
 appointed to warn against error : II. Tim. iv. 1-5. ; to administer 
 reproof; to convey instruction in the truths of God, and the duties 
 
30 
 
 'required of us ; and to excite to duty by exhortation: II. Tim. iv. 2. 
 They were appointed to effect and promote the unity of the church 
 in faith and knowledge ; in fidelity to the cause of God ; and in the 
 spirit of love under the influence of divine truth: Eph. iv. 11-16. 
 They were appointed to produce and promote faith : Rom. x. 17. 
 as means of effecting the salvation of the soul : I. Cor. i. 18. 21. 
 Eph. iv. 13. and as means of communion with God: Math, xviii. 20. 
 Rev. iii. 20. Ps. xxvii. 4. It is now unnecessary to ask, with what 
 spirit* or for what purpose we should attend these ordinances ? Your 
 attendance must correspond to the design of their appointment, or 
 you abuse them, and deprive your souls of profit. Since God has 
 appointed them, for the purpose of reproving, warning, and in- 
 structing, should we not attend them with reverence and submis- 
 sion ? Since he has appointed them as means of grace, of produ- 
 cing and promoting faith, and of cultivating communion with God, 
 what contempt for divine grace ; what disregard for your own souls' 
 salvation and comfort ; how preposterous the conduct ; what con- 
 summate folly, to neglect them, or to attend them from any trifling 
 or unholy motive ! Shall not those, who attend divine ordinances 
 for the purposes, for which they were appointed, obtain the bless- 
 ing ? If God is "found of those that sought him not," surely he 
 will also "meet him that rejoiceth and worketh righteousness ; those 
 that remember him in his w ways:" Isa. lxiv. 5. But will the bless- 
 ing be obtained, if we attend in a contrary spirit, and from contra- 
 ry motives ? You are not to be informed, however absurdly any 
 of you may act, that God never appointed his ordinances, Tor the 
 trifling, and* unworthy purposes of gratifying your curiosity, of 
 furnishing you with amusement, or of passing away in indolence, 
 or worldly pleasure, an hour otherwise dull and tedious ; that he 
 never displayed his sovereign love, his holy care, his heavenly 
 compassion in providing divine ordinances to gratify your unholy 
 propensities. Your service under such principles and motives is a 
 "vain oblation, an incense, which is an abomination to God," "a 
 smoke in his nose, a fire that burneth all the day." 
 
 But, brethren, have we not reason to fear, yea, is it not obvious, 
 that divine ordinances are so perverted among us ? This is too 
 forcibly proved, to admit denial or apology, by the very profession 
 of many, who visit various assemblies of professed worshippers. 
 The reason they give for their conduct is, that they "had curiosity 
 to see and hear." The existence of this profanation of divine or- 
 dinances, is clearly proved by the worldly conversation, which pre- 
 vails on the sabbath, before, and after divine service ; by the com- 
 mon and easy neglect of divine worship ; by the little practical fruit 
 attending the means of grace ; by the low state of piety at present ; 
 by the ignorance of church members ; by the progress of error in 
 the church ; by the general itch after novelty, and by the low re- 
 
31 
 
 gard to divine authority, which prevails, whether respecting the 
 word, or institutions. 
 
 By such abuse of divine ordinances, the God of grace is mocked ; 
 his salvation despised ; piety banished and forgotten ; religion turn- 
 ed into a form, and divine institutions into a farce. We therefore, 
 solemnly warn you, and tender our affectionate call, that, as yon 
 revere the great and dreadful name of the Lord our God ; as you 
 would acknowledge his grace and love ; as you value your souls' 
 salvation, and w r ould be prepared for death ; that, as you would de- 
 precate the infidelity, the irreligion, and the perdition of posterity j 
 as you would desire that God should delight to dwell among us ; so, 
 you would " remember whence you have fallen, repent and do the 
 first works," that you would attend divine ordinances with rever- 
 ence, faith, and a spirit of obedience ; that you would seek God's 
 presence in them, and communion with him. Let not your atten- 
 dance be like that of Ezekiel's hearers: Ezek. xxxiii. 30-33. Let 
 the language of your hearts always be in divine ordinances, as that* 
 of Cornelius: Acts x. 33. "Now therefore are we all here present 
 t before God, to hear all things that are commanded thee of God." 
 
 On a review of the evils prevalent in the church, of which we 
 have given but a specimen ; and on comparing them with the holy 
 scriptures, or with the piety of our forefathers ; it may readily oc- 
 cur to the serious inquirer to ask, Why are these things so ? "these 
 are not the Lord's doings." What is the cause of this decline? 
 " is the spirit of the Lord straitened ?" Nor are these questions 
 impertinent. These evils have a cause. And to reprove sins, while 
 we encourage the secret influencing principle, or refuse to correct 
 it, is but to polish a sepulchre in order to cleanse it, or to prune a 
 tree in order to effect its death. 
 
 It is not piety of every description, that discriminates the child 
 of God, from a child of Satan ; that promotes the glory of God, and 
 a holy practice in the church ; it must be piety as taught by the 
 word of God. "If that, which ye have heard from the begin- 
 ning, shall remain in you, ye also shall continue in the Son, and in 
 the Father — and even as it hath taught you, ye shall abide in him." 
 I. John ii. 24. 27. Real piety never took its rise in any soul, nor 
 was promoted there, but by the truth of God. Without this truth, 
 religion is but a solemn farce; an advantage taken of human de 
 pravity, to deceive the church, under the appearance of safety. 
 Satan can encourage any religion, whielris not founded on the word 
 of God, nor directed, or supported by it ; yea, it is the interest of 
 his kingdom to do so, lest the soul under the light of divine truth, 
 unsheltered by even a shadow of defence from a profession of re- 
 ligion, should be alarmed and aroused to inquiry. 
 
 Though the truth' of divine revelation be acknowledged, yet if its. 
 
32 
 
 authority be set aside, or its influence weakened ; if its doctrines be 
 denied, or its light obscured, the foundation of true religion is then 
 taken away, the means of sanctification lost, and depravity and im- 
 piety are" encouraged. These artifices are practised, and impiety 
 is the consequence ; we feel their deadly effects. At these causes 
 We ought to strike, if we would promote a reformation. To prove 
 that error does exist, and is progressing in the church, would be 
 quite superfluous ; to prove that error encourages those artifices, of 
 which we complain, as far as it extends, would be unnecessary ; but 
 to shew that these artifices are encouraged and employed, where the 
 truth is not openly denied, may require the detection of some er- 
 roneous, but plausible and popular sentiments and practices in the 
 church. 
 
 One of those popular sentiments, by which the light of divine 
 truth is obscured, its influence weakened, and its authority set aside, 
 is, That we should not disturb the peace of . the church by conten- 
 ding for divine truth and institutions. This sentiment is urged 
 with much vehemence and apparent christian zeal, and followed by 
 a correspondent practice. If, however, the zeal expended for this 
 sentiment, were employed, without its attendant acrimony, in de- 
 fence of truth, it might be useful. There is, perhaps, no one er- 
 ror, so fatal in its consequences as this popular principle, because, 
 not only may every error, however gross, be introduced under its 
 shield, but it takes away the church's weapon of defence. The 
 sentiment is plausible, but neither the dictate of divine authority, 
 or of sound reason. To shew that it flatly contradicts the holy 
 scripture, it is sufficient only to ask, Did the prophets, apostles, or 
 our Lord himself act on this principle ? or did they teach it ? Did 
 not Elijah contend for pure worship, and ordinances ? Did not 
 Josiah, Jeremiah, Ezekiel, and others contend for God's truth and 
 law ? and were they not under express injunctions to do so ? Who 
 can read Ezekiel's instructions, chapter 33, without surprise at the 
 popularity of the sentiment we oppose ? Did not our Lord himself 
 warn and reprove? did he\not maintain, against opponents, the 
 perfection of the divine law, and the purity of divine worship ? for 
 an example, see Mark vii. 1-13. Anc^do not all the apostles warn, 
 and reprove, and enjoin this as a duty on all gospel ministers? Did not 
 Paul reprove Peter himself, and that openly ? Did he not forewarn 
 Timothy, that the time would come, when they would not endure 
 sound doctrine, but would with itching ears, heap up' to themselves 
 teachers ? Was not this his time to warn Timothy not to reprove 
 error, if such silence had been a christian duty indeed ? But on the 
 contrary, his solemn charge, was to reprove, rebuke, and exhort ; 
 to watch in all things ; to endure afflictions ; to make full proof of 
 his ministry: II. Tim. iv. 1-5. And again, of what spirit are the 
 last admonitions of Christ to the churches of Asia ? But time would 
 
33 
 
 fail in noting authorities. The holy scriptures give no instructions 
 to gospel ministers, if injunctions to warn, admonish, and reprove, 
 are not given. 
 
 Connected with the above sentiment, it is urged, That an error 
 introduced, or held by a professed believer, should be spared ; that 
 charity requires forbearance respecting his mistakes. But error is 
 seldom introduced into the church by any other. It is not general- 
 ly the professed infidel that makes the innovation. It was not such 
 that introduced and supported errors among the Galatians, and be- 
 came the objects of Paul's severe reproofs. It is not the professed 
 infidel, that shall, according to prophecy, in the latter days, give 
 heed to seducing spirits : L Tim. iy. 1. Nor was it the professed 
 infidel, whom Isaiah had commission to warn and reprove : Isa. 
 lviii. 1. Cry aloud, spare not ; lift up thy voice like a trumpet, and 
 shew my people their transgression, and the house of Jacob their 
 sins. But is it said these were notorious sinners, and under gross 
 apostacy ? not more so, than many, who are found at present, plead- 
 ing for this silence. Give the former their claims, which are as 
 well founded as the latter. Are those whom we reprove, church 
 members ? so were the objects of Isaiah's reproof. Do our oppo- 
 nents wear the appearance of piety ? so did they. Yet they seek 
 me daily, and delight to know my ways, as a nation that did right- 
 eousness, and forsook not the ordinance of their God : they ask of 
 me the ordinance of justice ; they take delight in approaching to 
 God. Isa. lviii. 2. Or whom did our Lord, when on earth, reprove 
 with severity ? were .they not the professors of religion ? members 
 of a church of high and ancient privilege ? But an end is put to 
 all contention for truth, and such injunctions of holy scripture must 
 be unmeaning, or inapplicable and useless, if the doctrines and in- 
 stitutions of God's word, must not be supported, when they are 
 neglected, or opposed by professors of religion. Besides, Satan 
 has nothing to do, in order to introduce any error, with which he 
 chooses to subvert the church, but to employ a professor of religion 
 for this purpose. He can thus introduce it with impunity, when 
 it is sheltered from the reproofs of holy scripture by its patron ; and 
 with more plausibility and e$iciency for the purpose of deception ; 
 because it is clothed with the appearance of sanctity, and protected 
 by the name of piety. Nor is it unworthy of notice, that if all this 
 plea for unconditional peace were well founded, our reforming fore- 
 fathers were most uncharitable, narrow-minded, and unchristian in 
 their spirit, in contending against Popery, Prelacy, Arminianism, 
 and Socinianism, and we should yet have been enveloped in the 
 darkness of the 15th century. No excuse for their conduct is pos- 
 sible, if the objection, which we oppose be admitted. They op- 
 posed a church of the greatest antiquity, and boasting of numerous 
 saints ; thev continued their opposition, under the severest charges 
 
34 
 
 of a spirit of division, of irreligion, and a want of charity. If we 
 only contend for the truth, and against error, charges against us, of 
 illiberality and want of charity, are of the same spirit with those 
 against our forefathers. 
 
 Another popular sentiment urged to the prejudice of truth, is, 
 That though we may oppose essential errors, we should not contend 
 about the non-essential. This distinction of the truths, which we 
 should maintain, or of the errors, which we should oppose, is utterly 
 unfounded on holy scripture. Are we ever taught that an error, which 
 may be held by a child of God, is without danger ; or that it should 
 not be reproved, because damnation does not'always follow. such an 
 opinion ? Must the character of its advocate protect it ? But far- 
 ther, how shall we agree on the distinction between the great and 
 the small, the errors which are essential, and those which are non- 
 essential ? We cannot act in unison without this agreement. Have 
 the church yet agreed on this point ? Definitions have been given, 
 but never generally adopted. Nay, agreement on such principles is 
 impossible ; and the amount of the whole scheme, is a plea for the in- 
 dulgence of error, and a measure for undermining the whole system 
 of divine truth. It is to make a vague, and ever varying distinction, 
 and as soon as any one shall choose to call his errors small, or insist, 
 as all will, that they are consistent with piety, opposition and re- 
 proof must cease ; and as errors progress, the non-essential shall be- 
 come more numerous, till they absorb the whole, when every error 
 must be admitted without opposition. Thus, this sentiment, if fol- 
 lowed, must finally involve the church in total ruin. But since we are 
 not only warranted, but enjoined, by holy writ, to contend for truth, 
 why are the abettors'of error unwilling to bring their doctrines to the 
 light, and try their value in the crucible of controversy ? If their 
 doctrines be true, they should contend for them ; if they believed 
 them they should not, yea, they would not fear the light. 
 
 It is urged against contention for truth, and reproof for error, 
 That such measures are inconsistent with christian charity. If so, 
 then without dispute, the charge lies against the prophets and apos- 
 tles, yea, against our Lord himself. What farther evidence do we 
 need, that the charity pled for is deceptive ? But is it true charity 
 to see a brother sin and not rebuke him ? Thou shalt not hate thy 
 brother in thine heart : thou shalt in any wise rebuke thy neighbour, 
 and not suffer sin upon him. Lev. xix. 17. ; or is it a breach of real 
 charity, to warn another of his danger? But surely there is but 
 little genuine charity in the heart of those, whatever their profes- 
 sion may be, who charge us with enmity against our neighbour, 
 because we reprove him for his deviations from truth and duty. 
 And is not the plea, we are now opposing, weakening the influence 
 of divine truth, and setting aside its authority ? is it not a plea for 
 the indulgence of errors 
 
35 
 
 Itis also argued, That controversy engenders strife and displeas- 
 ure amongst christians. Let those who introduce innovations in 
 doctrine, or practice, feel the weight of this objection. The charge 
 willnot be laid, by the final Judge, against those, who contend for . 
 his truth. The woe is pronounced against those, by whom the of- 
 fence (stumbling-block) co^mes, but not against those, who are dis- 
 pleased at the perversion of truth, or^duty. This objection is fur- 
 ther urged by the argument, that contention among christians, pre- 
 sents religion in an unfriendly, unengaging aspect to the world. We 
 grant the truth of this ; but still we reply, let those who make dis- 
 putes necessary, by innovation and error, feel the weight of the 
 charge. The question, however, comes to this, Whether shall 
 truth, though maintained under contention, or peace, without the 
 truth and ordinances of God, be most efficient in gaining souls to 
 Christ ? But it is worthy of notice, that, under the principles which 
 we are opposing, want of charity, a divisive spirit, are not charged 
 on those, who introduce error, or innovation : these are justified in 
 disturbing the peace, and injuring the purity of the church ; yea, 
 they are commended as examples of liberality and christian charity, 
 and the charge is always laid against those who oppose them. The 
 defenders are accounted the aggressors, and the innovators, the 
 peaceful suffering innocents. Might not an unbiassed mind suppose 
 that religion was turned to comedy ? Why is this, if not from a 
 general tendency, in the present age, to licentiousness ? 
 
 Another plea for weakening the influence of divine truth, and in- 
 dulging error without opposition, is, That every man must answer 
 for himself, and therefore it is officious to trouble ourselves about 
 the mistakes of others, or to reprove them. It would be trifling 
 with the understanding of readers to ask, if this sentiment be foun- 
 ded on holy scripture. If it were, it must at once have silenced 
 prophets and apostles, respecting errors or sins ; it must condemn 
 all their warnings and contendings. The spiritual watchman is 
 now under the same obligation to watch over the interests of his 
 charge, as the prophets or apostles were of old. Nor is the com- 
 mission of any ambassador of Christ, confined to any particular 
 circle or class ; his reproofs, warnings, and exhortations, are to be 
 given to all who hear. But have they, who use the plea, forgotten 
 that mankind are in society, and not in hermitage ? that they stand 
 in relations to one another, which require relative duties ? that God 
 has appointed duties suited to their social condition, of which one 
 part is to exhort, warn, and reprove respecting duty and sin, and I 
 thus express their mutual love ? II. Tim. iv. 2. Lev. xix. 17. Be- 
 sides, errors are not intended to be of private influence, nor are 
 they taught for this purpose ; therefore God has required this mu- 
 tual care for the safety of the church : Know ye not that a little 
 leaven leavejieth the. whole lump? Purge out therefore the old 
 
* 
 
 36 
 
 leaven, &c. I. Cor. v. 6, 7< Their word wili eat as doth a canker: 
 of whom is Hymeneus and Philetus ; who concerning the truth 
 have erred, say ing that the resurrection has past already ; and oyer- 
 . throw the faith of some. II. Tim. ii. 17, 18. Besides, we are im- 
 periously hound to extend our care to the interests of posterity, to 
 instruct them in sound doctrine, .and to preserve the truth and pure 
 ordinances for them. Walk about Zion, and go round about her : 
 tell the towers thereof: mark ye well hef bulwarks, consider her 
 palaces ; that ye may tell it to the generation following. Ps. xlviii. 
 12, 13. How shall they be guarded against a genera] apostacy from 
 divine truth, if we be silent, and indifferent, while error is trium- 
 phant ? Had our forefathers dealt with us, as many would have us 
 to deal with posterity, we must have still been enveloped in Popish 
 darkness, or where many would have us, in infidelity, ignorance, 
 and total neglect of divine ordinances. 
 
 There is another plea, for setting aside the authority of holy 
 scripture, advanced- with much assurance, That it is little difference 
 what our sentiments be, if our practice be correct. We ask, in re- 
 ply, What will promote a holy practice, without divine truth ? 
 Can error be holy in its effects? or can the practice be correct, if 
 the principles of faith be incorrect? If you practice according to 
 incorrect principles, the practice is sinful ; if. you practice contrary 
 to your principles, you are a hypocrite ; where then is your piety, 
 or even morality ? 
 
 To the same purpose, it is argued, That if we be sincere, it is 
 little difference what our faith, or principles are. If this be so, a 
 sincere Pagan, Mahometan, Jew, Socinian, Universal ist, and Cai- 
 vinist, are all equally acceptable to God : and indeed the liberality 
 of many at present, would grant this. But more, on this principle, 
 if the professor of religion, sincere, but ignorant, should hate some 
 character of God, the true character of Christ, the purity of the di- 
 vine law, and the sacred truths of the gospel, he is accepted, and 
 God has no rule of judgment, hut the depravity and caprice of men! 
 Alas! the state of knowledge and piety, when such sentiments are 
 current! This is an easy method of salving the conscience, too in- 
 dolent to inquire, and too depraved to obey. 
 
 To the same purpose it is argued, That it is little difference what 
 religious profession we make, seeing all hope for heaven. The ar- 
 gument as applied to Papists, Universalists, or Socinians, is too 
 gross to require our notice at present ; it is principally intended to 
 & apply to churches much nearer to you in principles and in practice, 
 and in which, it will be no stretch of charity to be believe there, 
 are true christians. But if the argument were good, then durown 
 salvation should be our primary, yea our whole object, and our own 
 opinion, our rule, instead of the law of God. If the argument be 
 correct, we are to be under no concern, whether, by our profession, 
 
37 
 
 we encourage the ignorant and erroneous in any error, Or sinful 
 practice ; nor are we to hold ourselves under any obligations to warn 
 ethers against errors, or sins by doctrine, or example. If the ar- 
 gument be correct, we need not be under any concern respecting 
 danger of corruption in sentiment ourselves ; nor are we to fear any 
 injury to the rising age, by the errors, or innovations, to which we 
 thus expose, or lead them by example ; and our obligation to in- 
 struct and warn the rising age, by both precept and example, is now 
 nothing. But can such sentiments be held by any, who know their 
 duty, and are impressed with a sense of their obligations ? Was 
 such a sentiment ever adopted on serious and careful inquiry, and 
 supported with knowledge and piety ? 
 
 Another popular sentiment for indulging ignorance and error, is, 
 That a particular and explicit profession of religion, requires more 
 knowledge than we may expect to find with the greater part of 
 church members. We grant, that it requires more than is usually 
 found ; but must the existing state of knowledge, be the measure 
 of the- church's requisitions ? if so, she must indulge and flatter the 
 indolent and careless, in ignorance ; and as ignorance becomes more 
 common in the rising age, she must relax her laws. Thus ignorance 
 and irreligion must lead the way, and the church with theBible in her 
 hands, follow submissive and obedient. This prevalent ignorance, 
 and the indulgence which the church grants to it, are dangerous 
 symptoms of the state of religion at present. If errors, or sinful prac- 
 tices prevail, is it too much to require such knowledge of truth or 
 duty, that those snares may be shunned ? But the amount of the 
 whole argument is, to find a salve to the conscience of the careless, 
 and an excuse for indulging in ignorance and indolence. It may 
 however be inquired, Are church members in the present age, in- 
 capable of acquiring that knowledge of truth and duty, which our 
 reforming forefathers possessed, if they only possessed their piety, 
 and their love to the truth of God ? The question needs no answer, 
 nor is the inference far fetched or dark, that a want of real piety 
 in the church at present, constitutes the difference. It is true, ma- 
 ny boast, that the piety of the present age, is greater, more enlight- 
 ened, and more efficient, than that of our forefathers. It is but a 
 conjecture, however, dictated by natural pride, and actual ignor- 
 ance. That the present age possesses more refinement, yea, more 
 science, than the age of the reformers, we grant ; but religious 
 knowledge, and practical piety, do not always keep pace with these 
 advances. It is not Bible knowledge, nor experimental piety, that 
 has filled the religious world at present, with its spurious divinity, 
 and its religious notions and maxims, which are undermining the 
 word of God. With some exceptions, it is difficult to find, in ap- 
 plicants for communion, as much knowledge as justifies the church 
 in granting admission. The state of genuine doctrinal and practical 
 
38 
 
 knowledge, is low, and therefore divine truth is undervalued, and 
 errors find an easy admittance. 
 
 Another popular sentiment urged for the purpose of setting aside 
 divine authority, and weakening its influence, is, That it is impos- 
 sible to obtain an agreement among professed christians ; and we 
 are, therefore, not to expect it, but to admit to the communion of 
 the church, those, whom we, in charity, judge to be christians, 
 whatever their religious sentiments may be. The difficulty of ob* 
 tainipg agreement is granted ; but does it follow, that it is our duty 
 to encourage disagreement? to indulge all in error, and without 
 reproof? to flatter them in their mistakes, because they will not re* 
 ceive the truth ? Or is it any removal of the evil, of which we 
 complain, to unite in name, but disagree in sentiment? to yield 
 the truth, because others will not submit their inclinations to it, nor 
 judge it of sufficient importance to give it a careful examination ? 
 to flatter ot Irs in error,, because we cannot convince and persuade ? 
 Is it better to expose the cause of God, neglect our duty of main- 
 taining the truth, and endanger the rising age, by exposing them 
 to the influence of errojr and customary negligence, than to reprove 
 and censure the erroneous and careless, though they should be dis- 
 please i ? Is not this, in effect, to yield the cause of God to the 
 enemy at last ? to refuse to employ the means of knowledge and 
 salvation, which God has appointed, because men are unwilling to 
 receive them ? to make the opinion and the wish of every individ^ 
 ual. the measure of the church's duty, instead of the word of God f 
 But errors and divisions never arose, but by deviations from th© 
 word of God ; and they can never be removed, but by recurring to 
 it again. Is it said, This is granted ? Why then forbid the church 
 to e TiDloy the word for this purpose, in reproof and warning ? and 
 why forbid her to employ discipline, according to divine direction, 
 for the purpose of reclaiming the erroneous and careless ? If there 
 were as zealous endeavours to attain an agreement in sentiment, by 
 instructing the ignorant, and censuring the erroneous and careless, 
 as there are to effect a liberal indulgence of error and negligence, 
 we believe agreement would not be so rare, nor reformation so im- 
 probable. This liberal indulgence in error and negligence, is an 
 unauthorized, yea a forbidden, and consequently, an unholy and 
 deceptive method of church communion. 
 
 The argument, that we ought to admit those, whom we judge to 
 be christians, is plausible, but unfounded on holy scripture, yea 
 contrary to its plainest dictates. That man is to be admonished as 
 a brother, whom we exclude from communion: II. Thes. iii. 14, 15. 
 Grace . in the heart, neither is, nor can be the rule of admission. 
 By such a rule, the door is set open for every deceiver, as well as 
 for Christ's own people ; the purity of the church is denied to be 
 an, object of her regard j and the way is opened. for the introduc- 
 
39 
 
 tion of every error. By such liberal terms of admission, the gos- 
 pel minister is under necessity, either to reprove errors and sins 
 from the pulpit, which he has indulged in admission to communion, 
 or to prove unfaithful to his trust, by keeping back part of the 
 counsel of God. Where truth is neglected and forgotten, ' piety 
 must decay. Not only is truth the support of piety, but love to the 
 truth is a necessary evidence of it. How often does the Psalmist 
 speak of his love to God's truth, and of his delight in it! But is 
 it consistent with a holy love to divine truth, with a knowledge of 
 it, and a sense of its importance, to neglect or yield it, because our 
 neighbour loves it not, or does not believe it We would not 
 judge the politician, or statesman, a genuine lover of his principles, 
 who would yield them on account of opposition, or for a neighbour's 
 wish. "But the children of this worlcfc, are wiser in their gener- 
 ation than the children of light." The greater body of the profes- 
 sed church are acting, at present, on these liberal principles. Pres- 
 byterians and Independents, Calvinists, Arminians and Hop kin-, 
 sians, are holding communion promiscuously, and on the principles 
 of refusing to contend with decision, for any truth denied, or against 
 any error held by any of the parties. What must be the' conse- 
 quence in the progress of this liberal scheme, but ignorance and 
 rejection of divine truth ; disregard and neglect of divine institu- 
 tions ; and at last the demolition of the church itself, under the 
 reign of irreligion ? Needs it to be told those, who believe the 
 doctrine of human depravity, that in such a mixture of opposite 
 sentiments, under such an indulgence as must, and does, in such a 
 state of things, take place, that under such indifference for truth, 
 and unfaithfulness in the church in her officers and members, the 
 worse will prevail ; that truth will yield to error, and holy obedi- 
 ence, to neglect of duty ? 
 
 But look arounu* ; what have been the general effects of this lib- 
 eral scheme ? If some, who, under mistaken views, have been its 
 advocates, have proved themselves to be the children of God, the 
 general tendency of the measures has been far different. Has not 
 ignorance become prevalent, have not indifference for truth, and 
 disregard for divine authority become common, and has not active 
 piety declined, under its indulgence ? 
 
 But observe its reception with the world, and judge of its spirit 
 Do not infidels and the men of the world, with one consent, ap- 
 prove of this liberality ? would they approve, if it were hot friend- 
 ly to the interests of Satan's kingdom, and agreeable to their in- 
 clinations? Are any ignorant of divine truth ? they approve of 
 the church's wisdom and mildness in not contending for that, which 
 they esteem of little value. Do any hate the truth, or the strict- 
 ness of the divine law ? they compliment the church for her for- 
 bearance. Are any ^arelogs ? they are pleased with the indulgence 
 
40 
 
 granted. Are any impious ? they are gratified with the churches 
 flatteries, as far as she bestows them. Are any so depraved that 
 they would not approve of this measure ? Did Christ, or his doc- 
 trine meet with such a reception, and from such characters ? Nay, 
 it then roused their resentment to hear the reproof, 44 This people 
 honour me with their lips, but their heart is far from me. Howbeit, 
 in vain do they worship me, teaching for doctrines the command- 
 ments of men — Full well ye reject the Commandment of God, that 
 ye may keep your own tradition. " Mark vii. 6, 7. 9. We are bold 
 to assert, That there is no church, a true church of Christ, but as 
 far- as she contends for the truth. She still holds and teaches some 
 truth, in opposition to existing errors, or she has rejected all, and 
 left the true foundation. Christ builds his church on the truth, on 
 the foundation of the apoStles and prophets ; and if this be so, it is 
 hard to see how a neglect of any truth can be a beauty, and not a 
 blemish in the church of Christ ; how it can be an honour, and not 
 a dishonour to the church's Head. We clearly conclude, that the 
 church is conformed to Christ and his instructions, in proportion to 
 the truth that she contends for, and maintains. 
 
 From such a view of sentiments and practices popular and pre- 
 valent in the church, is it not evident that irreligion is secretly en- 
 couraged under a show of zeal for God ? that, by these, divine au- 
 thority is rejected, and human maxims substituted; that divine 
 truth is forgotten, or its influence weakened ? You cannot then be 
 surprised at the increasing progress of vice, the actual violations of 
 God's law, the neglect of duty, the ignorance and coldness of church 
 members, which prevail ; or hesitate, to what cause you should at- 
 tribute these evils. When it is asked, 44 Why is not the health of 
 the daughter of my people recovered ?" it is not to be answered. 
 There is no balm in Gilead, there is no Physician there ; but, that 
 the balm and the Physician are rejected. Under such measures, 
 as we have noticed, the charge is plain and inevitable, 44 Ye have 
 healed the hurt of the daughter of my people slightly.' 7 
 
 . Here do not suppose, that we charge all who encourage such 
 measures, with Satanic designs : by no means. If none supported 
 measures, which favour Satan's interests, but his designed friends, 
 truth would have fewer opponents, the path of duty would be plain- 
 er to all, and the snares of Satan would be more easily detected. 
 But it is a most difficult task, to persuade professors of religion that 
 the believer himself, can sometimes be found engaged in Satan's 
 interest, and promoting his cause ; instrumental, by his sentiments 
 and practice, iu opposing the cause of God, and in promoting meas- 
 ures for the destruction of the church of Christ ; and all this with- 
 out designing to produce such effects. He, however, who would 
 deny that these things may be found, has much to learn respecting 
 Satan's wiles, of which he should not be ignorant. But so abhor- 
 
41 
 
 *ent are such representations, in the view of many, that they charge 
 with rashness, impiety, and want of charity, an)' one, who would 
 venture to detect those deceptions, as though such detection were 
 fixing on the faulty church member, the charge of utter hypocrisy, 
 and enmity to God. Thus they most ungenerously, ignorantly, 
 and falsely, charge him, who is faithful in his duty, with a spirit of 
 bitterness, and want of charity ; excite false opinions of his char- 
 acter, actions, and motives ; and destroy the whole intention, and 
 utility of his warnings : they stop the ears, and ease the con* 
 science of those, who are unwilling to hear, and desire to be at 
 ease. Thus Satan's snares prevail, when he employs the unsus- 
 pecting believer himself to aid his cause, and to be a screen to 
 hide, and protect his destructive measures. But, brethren, how- 
 ever harsh the sentiment may appear, in the view of some, we 
 must assert, and warn you, that Satan's schemes against the 
 church, are in sure and rapid progress, under such measures, as 
 we have noticed ; for by these, the authority of divine truth is vir- 
 tually rejected, and its influence destroyed : and as divine truth 
 is the only support* and rule of true religion, if he can destroy 
 this foundation, he can make sure and speedy work in demolish- 
 ing the fabric. 
 
 After these reflections, we do not hesitate on the question, wheth-* 
 er piety is, at present, under a decline or not ; and as little can we 
 doubt that this decline of piety, and its fruits prove that the Holy 
 Spirit has, in a great measure* withdrawn from the church ; for 
 " these are not his doings." It now remains to inquire, what 
 is our duty in such a state of things. If we continue in the same 
 sins, which caused the Holy Spirit to withdraw ; if we are in- 
 sensible of his absence, careless and impenitent, he will not re- 
 turn. If he do not return, he will leave the church, at length, to 
 become a synagogue of Satan, without the fruits of piety, or even 
 his gospel ordinances. Do you flatter yourselves on the considera- 
 tion, that God will preserve a church for himself? it is hut flattery, 
 to the indolent. God will indeed preserve a church, but it may not 
 be with us.i. If we do not reform* our candlestick must be taken 
 out of its place. And since it is our duty to reform and mourn, 
 on whom does this obligation lie ? surely on all. The mark of 
 safety, in the time of Israel's apostasy, was to be set on all those, 
 who sighed and cried for all the abominations, that were done in 
 the midst of Jerusalem. Ezek. ix. 4. If we do not mourn and re- 
 form, are we not approving of the apostasy ? And is not our si- 
 lence, our insensibility, and our want of inquiry, virtually a rejoi- 
 cing at the Spirit's absence, and a consent that he should remove 
 and leave us to ourselves ? And are not those who forbid us to ad- 
 monish, warn, and reprove, virtually forbidding us to mourn, or to 
 take any measures for a reform ? On which side of this question 
 ' 6 ' . 
 
will you take your stand ? It is not now time to sleep, or to take 
 yom* rest, when word and providence are calling you to immediate 
 action. While we delay, the enemy is advancing ; the cause of 
 truth and piety is losing ground ; and reformation becoming more 
 difficult. 
 
 But are you ready to say, if all these duties be required, if all 
 this strictness be necessary, how shall we conform to these requisi- 
 tions, and prove ourselves the obedient servants of Christ? We 
 reply, that acceptance with God, preparation for heaven, and the 
 true character of the christian, are not to be obtained, by indul- 
 gence in sin, conformity to custom, and careless indifference ; not 
 by rioting in vain dreams of happiness and sin ; but by faith in Christ, 
 and in a holy obedience, with conformity of heart and conduct to 
 the law of God. Are you ready to say, these things are more 
 than is generally practised at present ? We acknowledge they 
 are. You are then prepared to say with us, that piety is much 
 beneath the standard of the law, and that a reform is necessa- 
 ry ; for surely you will acknowledge, that you should bring 
 the conduct of the church, and the spirit that prevails, to the 
 law and testimony, to be tried ; and not reverse the order, by 
 bringing the law and testimony, to the tribunal of the church's 
 practice. 
 
 But are you not reconciled to such strictness of obedience, and 
 such active piety ? then pretend not to the name of the followers of 
 Jesus ; your spirit of disobedience has found you out ; to you his 
 commands are grievous. Faith is more than a profession ; Chris- 
 tianity is more than a name ; piety is more than a form. Permit 
 your faith, and the reality of your piety, to be tried by the test of 
 holy writ. But does this religion, so spiritual and holy, appear 
 hard and burdensome ? We reply, that this objection is a danger- 
 ous evidence of the soul's condition, and of an unrenewed heart. 
 We dare not, we cannot, make the requisitions of the law easier. 
 Nay, the cheering proposals of the blessed gospel, offer no relaxa- 
 tion of the law of God ; this would be unholy ; but they require 
 and offer a change of the sinner's heart, and reconciliation to God. 
 We dare not propose a service of God, which is easy and pleasant 
 to the natural man ; this would be only deceiving his soul, dishon- 
 ouring God, betraj 7 ing our trust, and bringing wrath on ourselves. 
 We wish the natural man to know, that he is unreconciled to 
 God, and that nothing less than a radical change of his heart, 
 is necessary, essentially necessary, to his salvation. " Verily, 
 verily, I say unto you, Except a man be born again, he cannot 
 see the kingdom of God." We fear that many have forgotten 
 this declaration of ChrLst, and flattered themselves, that a re- 
 ligion, which will not require a real change of heart, but only 
 some amendments of life ; which will not convince them of total 
 
43 
 
 heart depravity, nor require love to God, and delight in him, will 
 be sufficient. 
 
 Is it objected, that such strict requisitions, are not calculated to 
 gain the sinner to a profession of Christ's name ? We reply, though 
 we desire to see sinners giving; their names to the church, in a pro- 
 fession of religion ; yet we desire the salvation of souls, and the 
 promotion of God's glory, which are not to be obtained by decep- 
 tion and flattery. It is not our object, nor our commission, to gain 
 sinners to a hypocritical profession, a profession without the practice ; 
 to flatter them with hopes of heaven, without reconciliation to_God 
 or his law. Alas! this temporizing scheme is the bane of the church, 
 in the present age. While open infidelity is slaying its thousands, 
 this principle is slaying its tens of thousands. Let this scheme be 
 eulogized, and glossed as it may, in its details ; in sum, and in ef- 
 fect, it is encouraging men in their natural enmity against God, and 
 in a total rejection of Christ. It is kissing Jesus by a profession, 
 and betraying him in practice. 
 
 In all these requisitions, we are demanding no more than the law 
 of God demands. Consult the pages of holy writ, and judge for 
 yourselves. Where is your apology for disobedience ? The holy 
 scriptures demand no more than our duty, no more than God re- 
 quires as acceptable to himself ; they did not make demands of oth-' 
 ers, which they do not make of us. Or do any suppose that God 
 is pleased with less piety now than formerly ? Are not less piety, 
 and less submission to God ; less piety, and more unholiness, the 
 same ? Or is the customary neglect of duty, among professors of 
 religion, any justification of our neglect ? Has God granted us a 
 dispensation to sinful indulgence, and encouraged us to hope for 
 heaven, without holiness ? or have attachment to sin, and aversion ~ 
 from duty, become consistent with heavenly enjoyment and love 
 to God,? 0 !, christian, be wise : 'be sober. Death, with all its 
 awful realities, is approaching : we must stand at the* holy tribunal 
 of God, to be judged, not by our customs, or wishes, but by his 
 law : heaven or hell is our eternal lot. All these are realities, as 
 described in holy scripture ; they are the same to us, as to the proph- 
 ets, apostles, or to our reforming forefathers ; and why are not 
 the means of preparation, the requisites of faith and holiness, the 
 same? For the sentiments and practices, prevalent in Jhe church 
 at present, which the holy scriptures condemn ; for the indo- 
 lence of church members ; for their coldness^ respecting truth and 
 jluty, no reason can be assigned, but ignorance of God, and de- 
 cline of piety. • 
 
 Dear brethren, you are deeply concerned in the condition of the 
 church, and in her prospects. You are either partakers in her sins, 
 or you oppose them. You are bound to inquire into your obliga- 
 tions, as church members, and to fulfil them. You are under obli- 
 
44 
 
 Rations to remember what God has done for us, and to make known 
 to the generations to come, the praises of the Lord, his works, his 
 testimony, and his law. When Israel, of old, rebelled against God, 
 they were charged with the sin of. -forgetting his works and his 
 Wonders i this charge shall be equally against us, if we neglect his 
 law, and forget his providential favours. Not only have we his 
 Word ; we have his ordinances, and the pUrity of truth defended, 
 and transmitted to us by our forefathers. Divine providence in 
 this matter, should not be overlooked, nor our obligation forgotten. 
 Men of piety and fidelity, were raised, as instruments for effecting 
 and promoting a reformation. They not only suffered reproach in 
 this cause, but they delivered to us the purity of divine truth and 
 ordinances, the cause of God, sealed with their blood. They suf- 
 fered martyrdom, that this cause might not be lost to posterity ; that 
 they might leave the truth and ordinances of God, in their purity, 
 as a precious legacy to generations then unborn, of which we are 
 now a part.- . Should we now betray our trust, and deal worse with 
 posterity, than our forefathers dealt with us ? They formed the 
 Westminster Confession of Faith, Catechisms, &c. after various 
 previous steps of reformation ; and adopted these as their confes- 
 sion. They also entered into solemn public covenant engagements 
 to God, to maintain these truths, and the ordinances of divine in- 
 stitution, pure and entire, as stated in these symbols ; they by cov- 
 enant engaged, that they would not yield to carelessness respecting 
 the cause of God, or to the plausible seductions of the world, or of 
 Any professed christians, to drop any truth ; that they would give 
 themselves and their posterity to God, and take him as their cove- 
 nant God in Christ Did they right, or did they wrong ? If they 
 did right, can we perform our duty, by undoing what they did ? 
 by laying aside our profession, by yielding to the seductions of er- 
 ror, by refusing to contend for the truth, and to bear the reproach 
 of the world, and of uninformed -minds, when our forefathers en- 
 dured the flames of persecution, that they might not yield the same- 
 cause ? If we yield to carelessness respecting the truths and ordi- 
 nances of God, we virtually yield the cause of God, at a time, 
 when it is opposed and mocked, as at present ; and we betray our 
 ignorance of it, our want of love to it, our ingratitude to God for 
 his gospel favours, and our spirit of covenant breaking. God 
 blessed the measures, to which our fathers were led, for the 
 production of a cloud of witnesses in the church ; he blessed their 
 principles and their measures, for the salvation and consolation 
 of thousands, and that righteousness might run down like a 
 mighty stream ; and shall we expect that he will bless the con- 
 trary principles and measures now ? that he will bless a liberality 
 respecting truth and duty, which is condemned by holy scripture 
 <ud sound reason > 
 
45 
 
 Follow then, the good example of your forefathers ; an example 
 supported and recommended by divine authority, and attested by 
 abundant fruits of holiness. Prove that you, not only accept the 
 legacy, which, in the Providence of God, they bequeathed to you, 
 but that you value it. Let not the lamp go out in your hands ; the> 
 lamp of a pure profession, after long darkness, lighted up amidst 
 the flames of persecution. Remember your obligations by profes- 
 sion and covenant, not to yield to indifference in the cause of God. 
 The prevalent indifference is covenant breaking. Faint not under 
 reproach. Reproach you are taught to expect : and if you be re- 
 proached for Christ's sake, happy are you. With the apostle, ra- 
 ther rejoice that you are counted worthy to bear reproach for his 
 name. Remember that of them, who are ashamed of Christ, will 
 he be ashamed, when he comes in his glory. You are called to be 
 soldiers for Christ : prove yourselves worthy of such a Captain. 
 .Learn his laws and disci pline. Abide by his standard ; and put on 
 the whole armour of God. Guard the sacred deposit of a pure 
 profession, for posterity. Teach them the truths and, ordinances 
 of God : he has left these with you under this charge : Ps. xlviii. 
 12, 13. and lxxviii. 4-8. Consider the danger of losing the truth ; 
 the temptations, to which posterity shall be exposed ; to which 
 the rising age are exposed to forsake it ; and the influence of 
 bad example, and ensnaring custom. You must watch over their 
 religious education, with a jealous care ; instruct, admonish, 
 warn, and restrain them. Let them see by your example, that 
 you believe what you teach. Watch over their conduct, and 
 guard them from temptations to error, or mistaken impressions 
 of duty. You may lose your labour, defeat your endeavours, 
 and disappoint your hopes, by indulging their thoughtless vanity 
 and idle curiosity. Might you not shudder, to think that your 
 offspring should <fall into the snare of Satan, through your neglect, 
 •and the influence of surrounding temptations ; and that in the 
 course of two, or three generations, they should cast off all fear of 
 God ? Reflect on this in time. And remember you have no time 
 for indolence, or inactivity. The enemy makes progress, while 
 you sit still : and if you be insensible of his advances, and ignor- 
 ant of your duty ; if you be silent and inactive, while you are in 
 the church militant ; shortly you must be removed, when your 
 voice shall be no more heard, though the enemy triumph in victo- 
 ry. Your responsibility is high and solemn. Your duties indeed 
 are arduous ; but neither made easier by our silence, nor rendered 
 more difficult bv our admonitions. Christ's yoke is easy, and his 
 burden light : seek experience of this, not by neglecting duty, but 
 by engaging divine strength in a cheerful obedience. You have di* 
 vine encouragement ; " My strength is made perfect in weakness." 
 You alone, can know- the joys of the gospel, who employ the grace 
 
46 
 
 and strength, which it provides. "If ye abide in me, and my words 
 abide in you, ye* shall ask what ye will, and it shall be done' unto 
 you." "And now, little children, abide in him; that, when he 
 shall appear, we may have confidence, and not be ashamed before 
 him at his coming." 
 
 ERRATA. 
 
 Page 3, line 3d, for was, read were. 
 
 " 9th from the foot after prompts, read, the question — a belief 
 
 that all is well. 
 
 Page 7, line 1st, for reason, read suasion. 
 
 8, 18th, for walking, read watching. 
 19, . 5th, for have, read owe. 
 
 21, 23d, for enjoyments ? If this is true, read employments? It is true 
 24, 11th from the foot — for prescribes, read prescribe. 
 39, 13th from the foot — for measures, read measure. 
 
 / 
 
Lithomount 
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 Gaylord Bros. Inc. 
 
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 Syracuse, N. Y.