m YALE UNIVERSITY LIBRARY From the Library of FRANKLIN BOWDITCH DEXTER, YALE '61 The gift of his daughter MRS. HENRY LAURENS THEOLOGY ; EXPLAINED AND DEFENDED. IN A SERIES OF SERMONS; BY TIMOTHY DWIGHT, S. T D. LL. D. LATE PRESIDENT OF YALE COLLEGE. WITH A MEMOIR OF THE LIFE OF THE AUTHOR. IN FOUR VOLUMES. TENTH EDITION. VOL. IV. NEW HAVEN: PUBLISHED BY T. DWIGHT & SON, 1839. CjZITE^JTe OF 'THE FOURTH VOLUME. Page SERMON CXXXII. The Tenth Commandment Ambition.— Rom. xii. 16. 6 SERMON CXXXIII. Man's Inability to obey the Law of God.— iJom. viii. 7. 16 SERMON CXXXIV. Faith and Repentance necessary to restore us to Obe dience.— A(» XX. 20, 21. - - - - - 27 SERMON CXXXV. The Means of Grace. The Ordinary Means of Grace. Proofs that there are such Means. — 1 Cor. iv. 15. - - - 38 SERMON CXXXVI. The Ordinary Means of Grace. What they are ; and what is their Influence. — 1 Cor. iv. 15, - - - - 49 SERMON CXXXVIl. The Ordinary Means of Grace. Objections an swered. — 1 Cor. iv. 15. .... -60 SERMON CXXXVIII. The Ordinary Means of Grace. Hearing the Word of Goi.—lvke viii. 18. ...... 75 SERMON CXXa.X. Tlie Ordinary Means of Grace. The Nature, Seasons, and Obligations of Prayer. — 1 Thess. v. 17. - - - - 8fl SERMON CXL. Tin" Ordinary Means of Grace. The Usefulness of Prayer to Individuals. — 1 Tlit.is. \. XT. - - - - 96 SERMON CXLI. The Ordinary Means of Grace. The Usefulness of Prayer to Families.— E/)/i. vi. 10. ...... JoS SERMON CXLII. The Ordinary Means of Grace. The Usefulness of Prayer to Communities. — Psnlin Ixxiii. 28. - ... 122 SERMON CXLUI. The Ordinary Means of Grace. The Objections to Prayer considered. — Job xxi. 15. ..... J34 SERMON CXLIV. The Ordinary Means of Grace. Forms of Prayer.— Mall. vi. 9—13. - I-I4 SFRMOM CXLV. The Ordinary Means of Grace. Intercourse with Reli gious Men. — Prov. xiii. 20. ... . . 157 SERMON CXLVI. The Ordinary Means of Grace. Religious Meditation.— ProK. Iv. 26. - - 171 SERMON CXLVII. The Ordinary Means of Grace. The Duty of Educating Children religiously. Objections. — Proi'- xxii. 6. - - - l(i2 SERMON CXI.VIII. The Ordinary Means of Grace. The Manner in which Religious Education is to be conducted. Motives to this Duty. — Prov. xxii. 6. ....... 193 SERMON CXLIX. The Extraordinary Means of Grace. The Character of Members of the Church — 2 Cor. vi. 14. . . - 206 SERMON CL TlieExlraordinary Means of Grace. Officers of the Church. Ministers of the Gospel. Who are Ministers. — 1 Pel. v. 1 — 3. - 221 SERMON CLI. The Extraordinary Means of Grace. Officersof the Church. Ministers of the Gospel. Who are Ministers. — 1 Pel. ^ 1 — 3. - 233 SERMON CLll. The Extiaordinnry Means of Grace. The End, Nature, and Puhjects of Preaching. — .Vnllh. xxviii. I'.l. - - - 246 SERMON CLIII. The Eslrnoidiriniy Menus of Grace. The Miinnor of Preaiiliing—jVfn/(/i. xxviii. Ui. - . 2.''>y 4 CONTENTS. rage SERMON CLIV. The Extraordinary Means of Grace. Various duties of Ministers. — 1 Thess. iii. 2. ...... 273 SERMON CLV. The Extraordinary Means of Grace. Officers of the Church. Deacons.— .4ri» vi. 1—6. .... 286 SERMON CLVL The Extraordinary Means of Grace. The Ordinances of the Church. Baptism. Its Reality anH Intention. — Matth. xxviii. 19. 298 SERMON CLVII. The Extraordinary Means of Grace. The Objections against Infant Baptism answered. — Malth. xxviii. 19. - - 312 SERMON CLVUI. The Extraordinary Means of Grace. Direct Arguments for Infant Baptism. — Mallh. xxviii. 19. - - 324 SERMON CLIX. The Extraordinary Means of Grace. No Infants but the Children if Believers, proper subjects of Baptism. Mode of Adminis tration.— .^d* ii. 38, 39. - - 333 SERMON CLX. The Extraordinary Means of Grace. The Lord's Supper; Its Nature and Design. The Qualifications of Communicants. — Mark xiv. 22 — 25, .... 355 SERMON CLXI. The Extraordinary Means of Grace. The Lord's Supper. Disposition with which it is to be attended ; and Motives to the Attend ance. — Mark xiv. 22 — 25. - - 370 SERMON CLXII. The Extraordinary Means of Grace. The Discipline of the Church. — Matlh. xviii. 15 — 18. - . 386 SERiMO.N CLXIII. Death —Ps. xc. 3. - 403 SERMON CLXIV. The immediate Consequences of Death. — Eccl. xii. 7. 417 SERMON CLXV. The Remoter Consequences of Death. The Resurrec tion. — 1 Cor. XV. 16. - ... 430 SERMON CLXVI. The Remoter Consequences of Death. The Final Judgment. — 2 Pe(. iii. 10. 443 SERMO.N CLXV'II. The RemoterConsequences of Death. ThePunishment of the Wiclced. Its duration. — ^1fo/Wi. xxv. 46. . 45s SERMON CLXVIII. The Remoter Consequences of Death. ThePunish ment of the Wicked. Its Nature. — 2 Pet. ii. 12. . . 466 SERMON CLXIX. The Remoter Consequences of Death. The Rewards of the Righteous. The New Creation. — 2Pe/. iii. 13. . . 477 SERMON CLXX. The Remoter Consequences of Death. The Happiness of Heaven. — Rev. xxi. 1 — 3. SERMON CLXXI. The Remoter Consequences of Death. The Happiness of Heaven — Rev. xxi. 1 — 3. . gg/j SERMON CLXXIl. Crncludon. Genernl Remarks. — r.-cr. viii. 6. 513 SERMON CLXXIII. Conclusion. General Remarks. — Prov. viii. 6. 523 Index. - . 53^ 487 SERMON CXXXII. TENTH CO.'ttMANDMENT. AMBITION. Romans xii. 16. — Mind not high things. A. HE subject of the preceding discourse, you may remember was Avarice. In the present, 1 shall consider the other great exercise of a covetous spirit, viz. Ambition. Ambition is an affection of the mind, nearly related to Pride and Vanity. Vanity is the self-complacency, which we feel in the con sciousness of being superior to others. Pride is the same self- coraplacency, united with a contempt for those, whom we consider as our inferiors. Ambition is the desire of obtaining, or increas ing, this superiority. Vanity, usually makes men civil and com plaisant. Pride, renders them rude, imperious, and overbearing. Vanity, chiefly subjects men to the imputation of weakness ; and excites mingled emotions of pity and contempt. Pride, is often attended with a kind of repulsive dignity ; is rather seen to be de serving of contempt, than realized as the object of it ; sometimes awakens awe; and always creates hatred and loathing. Vain men are always ambitious; proud men generally; but they some times appear satisfied with their present envied superiority to all around them. Ambitious men are frequently vain, and sooner or later are always proud. Vanity rests chielly on personal attri butes. Pride, in addition to these, fastens on every thing, which is supposed to create distinction. This love of superiority is the most remarkable exercise of Covetousness ; and, united with the discontentment and envy, by which it is regularly accompanied, appears to constitute the prin cipal corruption of the human mind. It is impossible, without wonder, to observe the modes, in which mankind exercise it ; and the objects, in which it finds its gratification. They are of every kind ; and are found every where. AVe are proud and vain of whatever, in our own view, raises us above others; whether a gift of nature, an attainment of our own, or a mere accident. Our pride and vanity are excited by the possession of personal beau ty, strength, or agility ; by a lively imagination, clear judgment, and tenderness of feeling; by patrimonial wealth, and distinction of family ; by the fact, that we live in the same neighbourhood, or even in the same country, with persons of eminence ; that we know them ; or even that we have seen them. No less common ly are we proud and vain of bodily feats, graceful motions, and ^ AMBITION. [SER. CXXXII. becorai'^g manners ; of our gain; , of our learning, inventions, sal lies of w.M crforts Ol eloquence, and exploits of heroism; of thr employments, to which we are devoted ; of the taste, which we display in our dress, entertainments, manner of living, building, and planting; of our industry, prudence, generosity, and piety; of our supposed interest in the Favour of God ; nay, even of our penitence, and humility. We are proud, also, of the town, in which we are born ; of the Church, to which we are attached ; of the country, in which we live ; of the beauty of its surface, the fertility of its soil, and the salubrity of its climate. In a word, these emotions are excited by every thing, from which a roving, eager imagination, and a corrupt heart, can ehcit the means of per sonal distinction. So far as these gratifications of pride are not in our possession, but are yet supposed to be attainable ; or so far as they are sup posed capable of being increased, when already possessed by us ; they become objects of Ambition. We eagerly covet them, and labour strenuously to acquire them. In the humble circles of life, the first, and very frequently the last, aim of this desire of superiority is lo rise above those, Avho are in the same humble station. To be the first in a village would, it is said, have been more acceptable to Ccesar himself, than to have been the second in Rome. Most men certainly raise their ambition no higher than this very limited superiority. Neither their views, nor their circumstances, permit them to grasp at more extensive and more elevated objects. Persons, who move in a larger sphere, are apt to look down with contempt and pity upon the lowly struggles for pre-eminence, w^hich spring up in the cottage, and agitate the hamlet, without remembering, that they are just as rational, and just as .satisfactory, while they are less distressing, and less guilty, than their own more splendid, and vio lent, efforts to obtain superior consequence. Mirids of a more restless cast, of more expanded views, and more inordinate wishes, never stop, voluntarily, at such objects as these. The field of distinction is co-extended with the globe. The means, by which it may be acquired, are endless in their multi tude, and their application ; and the prize is always ready to crown the victor. It cannot be wondered at, that minds of such a cast should, therefore, enter the race, and struggle vigorously to gain the prize. I have remarked, that the means of distinction are endless in their multitude, and their application. The objects, from which It IS immediately derived, are, however, comparatively few. These are chiefly wealth, splendour, learning, strength of mind, genius, eloquence, courage, place, and power. To these are to be added those remarkable actions, which excite the admiration and applause of mankind. -^^ SER. CXXXII.] AMBITION 7 Among the objects, most immediately coveted by ambitious men, especially by those whose ambition has been peculiarly ar dent and insaiUahle, fame, splendour, place, and potoer, have held the first rank. Splendour has been sought, as the means of fix ing, and dazzling, the eyes of their fellow-men ; place, Sind fame, as being partly the means of distinction, and partly the distinction itself; and power, as involving in its nature the most decisive and acknowledged superiority ; as including place, fame, and splen dour ; and as furnishing all the earthly means of distinction. In to the chase for these objects, the great body of mankind have entered, whenever they have found an opportunity. The hum ble have striven for little places, and the show, which was intend ed to excite the stare of a neighbourhood. The aspiring have aimed at stations of high political consequence, and struggled to set the world agape. Men of limited views have confined their labours to the attainment of a character, which should circulate, with respect, through a village; or be engraved, with marks of distinction, upon a tombstone ; while the lofty-minded have de manded a name, which should sound through the world, and awaken the wonder of future generations. Tne powers of sub altern magistracy have satisfied multitudes ; while others have panted to grasp the sceptre of the monarch, and the sword of the conqueror. The Text is directed against this spirit in every form and de ¦ gree. Mind not high things, says St. Paul to the Christians at Rome. The English word mind, appears very happily to express the meaning of the original term, (p|ovxv«s : Give not your minds to high things with either attention or desire. It will be easily seen, that this precept cuts up by the roots both the spirit, and the consequences, of Ambition. If we pay not the regard, here for bidden, to the objects of Ambition ; it is plain, that we shall neither cherish the spirit, nor pursue the conduct, which it dic tates. It is hardly necessary to observe, that the precept is di rected to us, with the same force and obligation, as to the Chris tians at Rome. The reasons for this prohibition are of the most satisfactory and sufficient nature. As proofs of this truth I shall allege the following. 1 . Ambition is a primary part of our Rebellion against the Law and Government of God. In the first discourse on the Tenth Command, I observed, that an inordinate desire of Natural good seems to be the commencement of sin, in a being, originally virtuous. The two great branches of this spirit, or the two great modes in which it operates, are Arnbi- tion and Avarice. Of these. Ambition is, without a question, the most universal, and the most powerfully operative. It extends to more objects ; exerts itself in a far greater variety of modes ; occupies, so far as we can judge, the minds of much greater mul- 8 AMBITION. [SER. CXXXII. titudes ; is more restless, vehement, and, if possible, more crav ing. In every just consideration it holds, of course, the primary place. God has assigned his place and duties, his situation and enjoy ments, to every Intelligent creature. Impatience, with regard to this situation, and the duties which it involves ; discontent ment with the enjoyment, which it furnishes ; and those inor dinate desires for the stations and allotments of others, out of which impatience and discontentment spring ; are, I think, evi dently the first risings of the mind against its Maker. In these emotions, the mind declares, that its Maker's Government is, in its own view, unreasonable and unjust ; and that his Dispensa tions are such, as to make it justifiably unwilling to regard them with obedience and submission. Thus it arraigns the Wisdom and Goodness of Jehovah ; and withdraws itself from allegi ance to the Ruler of all things. Ambition, then, the principal branch of this spirit, is the original rebellion against the Govern ment of God. Accordingly, the principal ingredient in the first transgression, was the ambition of our first Parents to become as gods, knowing good and evil. A precept, which forbids the as sumption of so dangerous a character, and the pursuit of such fa tal conduct, can need no additional proof of its rectitude. Still that, which is unnecessary to produce conviction, may be useful for the purpose of making impressions on the heart. I observe therefore, 2. That Ambition is fatal to the Happiness of the Ambitious man. It is proverbially acknowledged, that Envy and Discontent are only other names for misery. Yet these wretched attributes are always attendant on ambition. No mind can be contented, whose desires are ungraiified. When those desires are eager, it will be still more discontented ; and when he, who cherishes those de sires, sees the good which he covets, in the possession of others, he cannot fail to be envious. But the desires of an ambitious man are always ungraiified. That they are eager, needs no proof; and eager desires invariably overrun the measure of the expected eiijoymenl. When it is attained, therefore, it falls regularly short of the expectations, and wishes ; and thus the mind regularly fails of being satisfied, even when its efforts are crowned with success. The happiness of Heaven, we are taught, will be commensurate to the utmost desires of its inhabitants. In this world, ardent wishes were never satisfied ; nor high hopes ever indulged with out disappointment. The man, who enters the career of Political advancement, never acquires any thing like satisfaction, until he sees with absolute con viction, that he can gain nothing more. Then, indeed, he may sometimes sit down quietly ; because there is nothing within the horizon of his view to rouse his energy to new hopes, and new ex ertions. But his quiet is only the stagnant dulness, left by disap- SER. CXXXII. J AMBITION. 9 poinlment ; the paralytic torpor of despair. At first, he aims at a humble oflice. He attains it ; and with new eagerness raises his views to one which is higher. He attains this also ; and more eager still, bends his efforts to the acquisition of a third. The acquisition of this, only renders more intense his thirst for another. Thus he heats himself, like a chariot wheel, merely by his own career ; and will never cease to pant more and more ardently for promotion, until he finds his progress stopped by obstacles, which neither art, nor influence, can remove. In the same manner, the Candidate for Literary eminence, com mences the chase of fame, with wishes usually moderate. His first success, however, enlarges his views ; and gives new vigour to his desires. Originally, he would have been satisfied with the distinction of being celebrated through a village. Thence he wishes to spread his name through a city ; thence through a coun try ; thence through the world ; and thence through succeeding generations. Were sufficient means of communication furnished, he would be still more ardently desirous to extend his fame throughout the whole planetary regions ; and from them to the utmost extent of the stellary system. Were all the parts of this immeasurable career possible, his mind, at the end of it, would be less contented, than at the commencement; and would find, with a mixture of astonishment and agony, that the moment, when the strife was terminated, the enjoyment, which it promised, was gone. In the pursuit of Power, this truth is still more forcibly illus trated. He, who with distinguished political talents devotes him self to this acquisition, hurries with increasing vehemence from petty domination through all the grades of superior sway, until he becomes a Cromwell, or a King. He who aims at the same object through a military progress, starts from a school, in the character of a cadet, and pushes through the subordinate offices to the com mand of a Regiment ; a Brigade; a Division ; and an army. With an ambition, changing from desire into violence, from violence into rage, and from rage into frenzy, he then becomes a Consul ; a King; an Emperor; a Monarch of many crowns, and many realms : and burns with more intense ardour to go on, subduing and ruling, until the earth furnishes nothing more to be ruled or subdued. Thus the ambition, which at iirst was a spark, is soon blown into a flame, and terminates in a conflagration. Alexander subdued, and ruled, the known world. When he had finished his course, he sat down and wept ; because there was no other world for him to conquer. Thus it is plain, that the desires of Ambition must ever be un graiified, because they increase faster than any possible gratifica tion ; and because they increase with a progressive celerity , expanding faster at every future, than at any preceding, period of enjoyment. Though all rivers run into this ocean, still it w Vol. IV. 2 10 AMBITION. [SER. CXXXII not full. Although millions continually crowd into this grave, still il says not, " It is enough.'''' As Avarice would never cease to crave, until it had gorged the riches of the Universe ; so Am bition would never rest, until it had ascended the Throne of the Creator. But, after all its accumulations, there will be wealth, which Avarice cannot grasp. After all its achievements, there will be heights, which Ambition cannot climb. Discontentment, therefore, and murmuring, towards the God who will not give the coveted enjoyments, and envy, towards the created beings who possess them, will rankle in the insatiable bosom ; and annihilate the com fort, which might otherwise spring from the mass of good, already acquired. Ahab, on the throne oi Israel, made himself miserable, because he could not lay his hands on the humble vineyard of Miboth. Haman, an obscure captive, was elevated lo the second place of power, and distinction, in the Empire of Persia; com prehending at that time, almost all the wealth, and people, of the known world. Yet, at this height of power and splendour, in an assembly of his family and friends, while he was reciting lo them the glory of his riches, the multitude of his children, and all the things wherein the king had promoted him, and how he had advanced him above the princes and servants of the king ; when he said. More over, Esther, the queen, did let no man come in with the king unto the banquet, that she had prepared, but myself : and to-morrow am I invited unto her, also, with the King: this aspiring, haughty wretch could add, Yet all this availelh me nothing, so long as I see Mordecai, the Jew, sitting at the king^s gate. Our first parents became discontented with their very nature ; and under the influence of Ambition wished to become as gods. In this monstrous wish, they have been often followed by their de scendants. Several of the Persian Emperors, Alexander the Great, and several of the Roman Emperors, claimed divine hon ours ; and demanded sacrifices and libations. The Bishops of Rome, also, have arrogated to themselves the pecuhar titles of Je hovah ;* and, have accordingly granted absolutions of sin, and passports to Heaven. Nay, they have abrogated the Commands of God ; substituted for them contrary precepts ; ascended the throne of the Redeemer; assumed the absolute Government oi his Church ; permitted, and interdicted, its worship at their plea sure ; claimed the world as their property ; and declared all man- Kind to be their vassals. Beyond all this, they have given, openly and publicly, indulgences, or permissions, to sin. Thus has this Man of sin, this Son ofperd'dion, exalted himself above all that is called God, or that is worshipped. Thus has he, as God, sat in the temple of God, shewing himself to be God. With all these boundless demands of enjoyment, however, this unvarying claim to the exclusive possession of natural good, jlm- * Dominus, Deus noster, Papa. SER. CXXXII.] AMBITION. H bition never performed a single duty to God, or to man. To a mind, under the control of this passion, moral good has no charms ; and never becomes the object of either complacency, or desire. By such a man, his own soul is neglected and forgotten ; his fellow- men are neither befriended nor loved ; and his God is neither wor shipped nor obeyed. All his talents, and all his time, are employ ed, with unceasing drudgery, solely to adorn, gratify, and exalt, himself. Of this wretched idol he regards the earth as the shrine, and the skies as the temple. To this idol, he sacrifices all that he is, and all that he has ; and demands from others every offering, which he can claim, and they can give. In homage to this idol, he makes every duty give way, and, so far as is in his power, bends all the interests of his fellow-men, and those of the Universe ; and sets it up as a rival to God Himself. In such a mind, how can the sense of duty be kept alive ? How can he, whose attention is thus fascinated by personal greatness and distinction, whose soul is swollen by the consciousness of per sonal superiority, find either inclination, or leisure, for so humble an employment, as the performing of his duty ? In such a mind, how can repentance even begin ? How can such a mind compre hend the necessity of relying on the Redeemer for acceptance with God ? How can such a mind realize either the importance, or the existence, of moral obligation ; or feel itself bound to obey the Will of its Creator ? Given up to sin, not from negligence only, from inconsideration, or heedless propensity, but from settled design, from ardent choice, from laborious contrivance, how can such a mind furnish room for the admission of humility, dependence, the fear of God, submission to his will, contentment, benevolence, equity, or compassion ? But where these attributes are not, no duty can be performed. To his own family, indeed, he may be thought to render some of those services, which are obviously required both by Reason and Revelation. All men are commanded to provide for those of their own house : and for his own house the ambitious man ac tually provides ; but not in such a manner, as either to perform his own duty, or benefit his family. He labours, indeed, to make them great:, but not to make them wise, just, or good. His chil dren he regards merely as heirs ; and not as moral beings, placed during the present life in a state of trial, and destined in a future world to a state of reward. They are, therefore, taught, govern ed, influenced, and habituated, to no duty, and to no real good. His only object is to invest them with a superiority, resembling his own ; that they may be decent companions to him, while he lives, and inherit his grandeur, after his death. They are, therefore, educated to be in all respects as bad, and in most, worse than himself. The great point of instruction, which they receive, from the cradle to the end of his life, is that all things human and di vine are to give way to the pursuit of personal distinction. He, 12 AMBITION. [SER. CX.XXII. who educates his family in this manner, cannot be believed to per form, of design, a single parental duty. As the Ambitious man regards not the real interest of his own family; it cannot be believed, that he will exercise any greater tenderness for those of his fellow-men. I have already remarked, that his mind can furnish no room for the admission of benevo lence, equity, and compassion. Without these attributes, it is hardly necessary to observe, no duty to mankind can be performed. To God, this lofty-minded being cannot be expected to render any part of that homage, which he demands from all other beings to himself. The only language of his heart, while looking down from the height, to which he imagines himself raised by a series of prosperous efforts, is, / will ascend into Heaven : I will exalt my throne above the stars of God : I will ascend above the heights of the clouds : I will be like the Most High. What submission, what obedience, what worship, can co-exist with this language, and the thoughts from which it springs ! At the same time, the Ambitious man surrounds himself with a host of temptations. The unclean spirit, which originally dwelt in his heart, after having gone out, and walked in dry places, seeking rest, and finding yione ; after saying, I will return to my house, whence I came out; has already entered it again, a.nd found it empty, swept, and garnished, for his reception. Already has he gone, and taken with himself seven other spirits, more wicked than himself ; and they have entered in, and taken final possession of this convenient residence. His temjjer, his ruling passion, his course of life, holds out a welcome to every temptation ; a call to every sin ; a summons to every fiend. His mind is a cage of un clean and furious passions. His purposes demand for their ac complishment the coiitinual intervention of falsehood, fraud, in justice, and cruelty, of impiety and irreligion. The sins of such a man, instead oi following after him, march before him in regular array ; and fight, maraud, and plunder, to fulfil his designs, and to satiate the niaUgnity of those evil spirits, who have taken up their final habitation in his bosom. 3. Ambition is the source of numerous and terrible evils to man kind. To comprehend the import of this truth, even in the imperfect manner in which it can be comprehended by us, it would be neces sary to recur to the history of the human kind. In all ages, and in all nations, this vast record has been little else, than a delinea tion of the miseries, which this malignant passion has produced. It has been a tale of sorrows, and groans, and sighs, and tears. The earth has rung throughout its immense regions with the melan choly murmur ; and the walls of Heaven have echoed back mourn ing, lamentation, and wo. In a short discourse, like this were it to be changed into a mere vocabulary, the very names of the va rious suffsrings, wrought by Ambition, could not be alphabetically SER. CXXXn.] AMBITION. I3 recited. A loose and general specification of very few of these evils, is all that can be accomplished, and, therefore, all that will be at tempted. Among the several adventurers in the field of distinction, none appears so likely to be harmless, as the Candidate for literary fame. Learning is an object, naturally so useful, and the pursuit of it an employment so quiet, and so little ominous to the public peace, as to induce us very easily to believe, that Ambition, here at least, would be innoxious and unalarming. Should this, how ever, be our conclusion ; we should find ourselves not a litde dis appointed. There has been a period, of which but too many traces still remain ; a period, in which it was fashionable, and therefore an object of ambition, to be a free-thinker. Literary men, of this description, trumpeted so loudly, and so incessantly, the learning, genius, and philosophy, of themselves, and their co adjutors ; vapoured with so much parade concerning their supe riority to superstition, their independence, their liberality, and their exemption from prejudice ; and promised so magnificently to rescue their fellow-men from the mists of error, and from the bondage of the mind, that the young, the ignorant, and the silly, dazzled by these splendid pretensions, became ambitious of this distinction ; and without examination, or conviction, became free-thinkers, in numerous instances, merely that they might have the honour of be ing united to this cluster of great men. The men themselves, finding that they had become great, in the estimation of others, by means of these lofty pretensions, went on, and became still greater by increasing their pretensions. By the mere dint of study and reflection, they claimed to understand, and teach, the Will of God concerning the duty and salvation of men ; to explore the fu ture designs of Omniscience ; and to prescribe rules of justice, and propriety, according to which, if they were to be believed, God himself was bound to conduct his Administrations to man kind. The Scriptures they not only discarded, but loaded with every calumny, and every insult. The Redeemer of the world they insulted even more grossly, than the ancient Jews had done ; stained his character with vice and infamy; and annihilated his Mediation. In the mean time, they poured out a torrent of im moral principles, which they dignified with the name of Philoso phy ; and which they proposed as proper rules to direct the con duct of men. By these principles the faith of mankind was per plexed ; their morality unhinged ; the distinction between virtue and vice destroyed ; the existence of both denied ; and the bonds of society cut asunder. Men, of course, were let loose upon each other without the restraint of moral precepts ; without the checks of Conscience ; without the Fear of God. The late Revolution in France, that volcanic explosion, which delu'^ed the world with successive floods of darkness and fire, had all its materials collected, and its flames kindled, by men of this 14 AMBITION. [SER. CXXXII. desciiption. It is not intended, that literary consequence was the only distinction, sought by those who were the prime agents in producing this terrible shock of nature. The lust of power had undoubtedly its full share in bringing to pass this astonishing event. But the desire of fame had its share also. Had not the principles of the French nation been deeply corrupted, their morals dissolv ed, and their sense of religious obligation destroyed, by the pen of sophistry ; it is incredible, that they should, at once, have burst all the bonds of nature and morality, transmigrated in a moment from the character of civilized men into that of wolves and tigers, and covered their country with havoc and blood. In the career of political distinction, the progress is usually more rapid, and the change more astonishing. In this career, men of fair moral reputation, and decent life, when seized by the disease of Ambition, lose suddenly all their former apparent principles, and are changed at once into oflfice-hunters and demagogues. To obtain a place, or to acquire suffrages, they become false, venal, and treacherous ; corrupt and bribe others, and are themselves corrupted and bribed ; become panders to men of power, and sy cophants to the multitude ; creep through the serpentine mazes of electioneering ; and sell their souls for a vote, or an appointment, in the dark recesses of a cabal. Their rivals also, they calumniate with all the foul aspersions, which ingenuity can invent, malignity adopt, obloquy utter, or falsehood convey. The more virtuous, wise, and respected, these rivals may be ; the more artful and incessant will be their calum nies ; because from such men they feel the danger of defeat to be peculiarly alarming. Wisdom and worth, therefore, are pre-emi nently the objects of their hatred, and persecution ; and fall by the scythe of Ambition, as by the scythe of death. The people at large, in the mean time, are duped by every false tale, which the cunning of these men enables them to invent ; ter rified by every false alarm; corrupted by every false principle; and misled into every dangerous and fatal measure. Neighbours in this manner are roused to jealousy, hatred, and hostility, against neighbours ; friends against friends ; brothers against brothers ; the father against' the son ; and the son against the father. Truth and justice, kindness, peace, and happiness, fly before these evil genii. Anarchy, behind them, summons her hosts to the civil con flict. Battles are fought with unnatural rage, and fell violence : fields are covered with carnage, and drenched In blood ; until there are none left to contend, and the country is converted into a desert. Then despotism plants his throne on the ruins, and stretches his iron sceptre over the miserable reliques, of the nation. Such was often the progress of political ambition in the ancient and modern Republics of Europe ; and such, there is no small reason to fear, may one day be its efficacy on our own happy land. When, instead of the love of place and pohtical distinction, the SER. CXXXII.] AMBITION. li, passion for power, and a determination to rule, has taken posses sion of the heart ; the evils have been far more numerous, exten sive, and terrible. These evils have been the chief themes of his tory in all the ages of time. It cannot be necessary, that they should be particularized by me. In some countries of Asia and Africa, the candidate for the throne secures his possession of that proud and dangerous eminence, by imprisoning, for life, every heir, and every competitor; in others, by putting out their eyes; and, in others, by murdering them in cold blood. Thus nations are by this infernal passion shut out from the possibility of being foverned by mild, upright, and benevolent rulers. Ambition nows no path to a throne, but a path of blood ; and seats upon it none but an assassin. The adherents to an unsuccessful can didate, although supporting their lawful prince, and performing a duty, which God has enjoined, and from which they cannot be re leased, are involved in his ruin. Prisons are crowded with hun dreds and thousands of miserable wretches, guilty of no crime, but that of endeavouring to sustain the government, and resisting usurpation. The axe and the halter, the musket and the can non, desolate cities, and provinces, of their inhabitants ; and thin the ranks of mankind, to make the seat of the tyrant secure. Not one of these unhappy wretches was probably worse, all were probably better, men, than he, who bathed his hands in their blood. Caesar fought fifty-six pitched battles, and killed one million two hundred thousand human beings, to secure to himself the Roman sceptre. More than three millions of such beings have been slaughtered to place the modern Ccesar in the undisputed posses sion of his imperial greatness. To all these miserable sufferers, God gave life, and friends, and comforts, with a bountiful hand. Why were they not permitted to enjoy these blessings, during *he period allotted to man ? Because Ambition was pleased to put Its veto upon the benevolent dispensations of the Creator : be cause, to satiate one man, it became necessary to sacrifice the happiness of millions, better than himself: because such a being could be pleased to see himself seated upon a throne, although it was erected in a stall of slaughter, and environed by a lake of blood. SERMON CXXXIII. man's inability to obey the law of god. BoHAVS viii. 7. — Because Ihe carnal mind is enmity against God; for it is not mb- ject lo the Law of God, ntillier indeed can be. In a long series of discourses, I have examined the Law of God ; or the Preceptive part of the Scriptures. This examination I have distributed into two great divisions : the first involving that Summary of the Law, which, Christ informs us, contains the substance of all that is enjoined in the Old Testameiit : the sec ond, including the Decalogue ; in which this summary is enlarged from two precepts to ten ; and the duties, which it requires, are more particularly exhibited. In both of these divisions I have considered, as I found occasion, those Comments, also, of Christ, the Prophets, and the Ajiostles, which explain and enforce the various requisitions. The importance of these Precepts does more than justify ; it demands the extensive place, allotted to them in this system, and the attempts, which have here been made, to recommend them to the faith, and the obedience, of this Assembly. The end of all useful speculation is practice. The use of all truth is, ultimately, to regulate the conduct of Intelligent beings. Those, which are called the doctrines of the Scriptures, are ne cessary, and profitable, to mankind in two respects. The first is, that they involve immediate practical duties, to a vast extent : the second is, that by teaching us our character, situation, and rela tions to God and each other, and the character of God, together with his relations to us, they show us the foundation of all our du ty ; the reasons of it ; the motives to it ; and the manner, in which it is to be performed. Most of these things are unfolded to us by the Precepts of the Scriptures. They are also attended by some advantages, which are peculiar to themselves. They de clare our duty directly ; and declare it in the form of law. An authoritative rule is given in each of them, announcing the Will of the Lawgiver, requiring our obedience, and prohibiting our diso bedience, with rewards and penalties, annexed to every pre cept : not, indeed, annexed to every precept in form ; but so as to be always, easily present to the eyes of those for whom the law was made. Instruction, communicated in this manner, is at tended by a force and efficacy, of which all other teaching is incapable. SER CXXXIIL] MAN'S INABILITY, &c. 17 From these considerations, arises the importance of inculcating much, and often, the preceptive part of the Scriptures, from the Desk. I well know, that preaching of this nature has been op posed, and censured, by individuals, in several classes of Chris tians. By Antinomians it may be consistently censured. As these men suppose themselves released from the Law of God, as a rule of duty, by the gracious dispensation of the Gospel ; they have considered the preaching of the Law as useless, and even as mischievous. Such sermons as have urged the religious and moral duties of man, they have styled " legal sermons," and those who have delivered them, " legal preachers,''^ By this language they have intended to insinuate, or openly to declare, that the de sign of such preaching was the establishment of the doctrine, that we are justified by works of Law ; and the subversion of the Evangelical doctrine, that we are justified by grace, through faith in the Redeemer. That men have urged obedience to the Pre cepts of the Scriptures, with this design, I shall not question, any more than that the same men have pursued the same design by descanting on the doctrines of the Scriptures ; and even on those, which are purely Evangelical. But, that inculcating the practical duties, which are required of mankind in the Scriptures, is, in this sense, legal preaching, I wholly deny. If this is its true charac ter, Christ Himself was a legal preacher. This Glorious Person in his own discourses has given these precepts, expatiated upon them, and urged obedience to them upon mankind, in a vast multi tude of forms, to a great extent, and with unrivalled force and beauty. His Sermon on the Mount is an illustrious, and pre-em inent example of this nature. This error, it must be owned, has not been confined to Antino mians. Zealous men, enrolled by themselves in other classes of Christians, and deluding themselves, almost of course, by the warmth, and haste, with which they decide concerning every subject, have entertained similar views, and adopted similar lan guage. I would ask these men. To what purpose were the precepts of the Scriptures given ? Why are they so often, so variously, and so forcibly urged upon mankind 1 I would ask them. Whether all Scripture is, or is not, given by inspiration of God; and whether it is, or is not, aW profitable, not only/orJoc- Irine, reproof, and correction, but alsoyb?' instructlfm in righteous ness ? If this inquiry must be answered affirmatively concerning the Old Testament ; it cannot be answered negatively concerning the New. There are those, who, on the contrary, confine most or all of their discourses from the Pulpit to the precepts of the Scriptures ; and cither wholly, or chiefly, leave the doctrines, which they con- lain, out of their preaching. Such preachers are equally censur able with their atlvcrsaries. No justification can be pleaded for the conduct of cither. This separation cannot lawfully be made Vol. IV. 3 18 MANS INABILITY TO [SER. CXXXHI. by either. God has united them : they cannot, therefore, be dis joined by man. He, who pvcAches a part of the Gospel, cannot be said to preach the Gospel which Paul preached. He may not, indeed, utter doctrines, or precepts, contrary lo those oiPaid. But he purposely avoids preaching the whole Gospel of Paul; and al though not guilty of denying, or subverting, either the truths, or the injunctions, given us by the Aposde, yet, for mutilating the system, he merits severe reprehension. Such preachers, as profess the doctrines of the Reformation, have been frequently charged with neglecting, to a great degree, the duty of inculcating the^Morality of the Gospd. In sohlary in stances, the charge may have been deserved. That it is generally just, there is not a single reason lo believe. 1 regard it as one of those general charges, which fall every where, and rest no where : the refuge of weak and unworthy minds, when they wish lo indulge a spirit of bitterness by uttering severe imputations, and yet dare not fasten them upon individuals, for fear of being required lo sup port them by evidence. So far as my knowledge of [ireachers extends, those, who are sometimes called '^Evangelical,'''' inculcate the practical duties of mankind with more frequency, and more earnestness, than most other men. They do not, indeed, preach the morals of Heathen Philosophy. But they preach the cordial, principled morality of the Gospel, springing from the faith, a;i/AoM< which it is impossible to please God, In my own view, this preaching is indispensable to mankind . and I cordially unite with the excellent Doddridge in saying, "Hap py would it be for the Church of Christ, if these important doctrines of practical religion were more inculcated ; and less of the zeal of its teachers spent in discussing vain questions, and intricate strifes about words, which have been productive of so much envy and contention, obloquy and suspicion." The next subject, which offers itself to our consideration in a System of Theology, is the Nature of that Inability to obey the Di vine Law, which is commonly acknowledged to be apart of the human character. It is hardly necessary to observe, that scarcely any moral subject has been more a theme of contention, than this. It is no part of my design to recount the clashing opinions, which have been formed concerning it. Or the controversies, to which it has given birth. Metaphysical discussion has, for ages, lavished upon it all its subtilties. As 1 neither claim the reputation, nor enjoy the pleasure, furnished by disquisitions of this nature, I shall not attempt to add any subtilties of my own to the mass, which has already been accumulated. That ingenious men have, in several instances, thrown considerable light upon this difficult topic, 1 read ily admit ; and can easily believe, that it may be illumined still further. It will be a prime part of my own design not to environ it with darkness and perplexity. A plain tale is alvt^ays attended by this advantage, that it may be easily understood. That, vfc'hich I SER. CXXXIII.J i)BET THE LAW OF GOD. ig I shall Utter, will, I hope, be accompanied by the important addi tional advantage, that it will be true. In the Text we are informed, that the carnal mind is not subject to the Law of God, neither indeed can be. The words translated the carnal mind, are to (p^ovii(;.a t»js da^ms, the minding of the fiesh. To mind, is to regard with allenlion, respect, or desire. Here it lainly signifies that general course of desires, which is exercised y mankind, in certain circumstances, towards certain objects; and which, in the preceding verse, is declared to be a state of spiritual death; or to terminate in future, everlasting death. It is obviously the prevailing, characteristical course of drsire; the whole minding of the fiesh. In the Text it is declared to be enmity against God. What is intended by the flesh is explained to us by Christ, John iii. 6. That which is born of the fiesh is fiesh ; and that which is born of the Spirit is spirit. In other words, that which is born of man is possessed of the proper charactrr of man. There are but two kinds of birth, mentioned in the Scriptures; and both these are expressed by our Saviour in this passage : viz. the Natural Birth, atid Regeneration. All that, which experiences the Natural Birth, and this only, is declared by Christ to be fiesh ; 0 j that, which experiences the Spiritual Birth, or Regeneration, is declared to be spirit. The moral character, here intended, is strongly indicated by our Saviour, when he informs us, thai, that which is born of the flesh only, cannot, and thiit, that ichich is born of the Spirit, can, see the Kingdom of God. This moral characlcr is still more particularly delineated by .S7. Paid, Galatians v. 1 9-2.!. Now the works of the fiesh are man f est, which are these ; Adultery, fornication, uncleanness, lascivionsnrsx, idolatry, ivitchcraft, hatred, variance, emulations, wrath, strife, seditious, hercsus, mvipur^a, mur ders, drunkenness, revellings, and such like. Of the zrhich I tell you before, as I have also told you in time past, that they, 7rhich do such things, shall not inherit the Kingdom of God. But the fruit if the Spirit is love, joy, peace, long-.ivjfcring, gentleness, goodness, faith, meekness, temperance. It will hardly need proof, that the former of these classes of affections and actions, and such as these, are characteristical of man in his natural, unrenewed state ; nor that the latter arc exhibited by the Scriptures as constituting the true character of the Children of God. That the alfections, here mentioned, are not subject to the Tm7d of God, will not admit of a question : since they are the very thin-s forbidden by that Law. That they cannot be thus sulijcct, while they continue to exist, is equally evident. Nor is it less certain from the proofs, given both by Revelation and Experience, that, where the soul is not renewed by the Spirit of God, they continue to exist through life. Rc\i'lation teaches us, that, unless a man be born a<'ain of the Spirit uf God, he will continue to sustain the flesh ly or natural character, while he livns , and that all those, who receive Christj and become the Children of God, are born, not of 20 MA.N'S INABILITY TO ^ [SER. CXXXIII. blood, nor of the will of the fiesh, nor of the will of man, but of God. Experience shows, also, with a regular testimony, that the native moral character of man continues, in the ordinary course of things, the same through life. The Nature of this Inabihty to obey the Law of God is, in my own view, completely indicated by the word Indisposition, or the word Disinclination. To elucidate this position I observe, 1. That the Divine Law originally requires nothing but Affec tion. Thou shalt love the Lord thy God with all thy heart ; and thou shalt love thy neighbour as thyself. Here love to God and man is the only thing, expressly required. But it hardly needs to be observed, that to be inclined, or disposed to love God and our neighbour, is to possess that character, out of which all direct ex ercises of Love spring of course. He, therefore, who possessed this character, would, whenever his mind was active at all, exer cise the affection, which is here required. He would be, and do, all which the Law enjoins, when considered in this point of view : for his disposition, and his exercises, would be the very things which are enjoined. Indisposition, or disinclination, to obey, then, is the only difficulty in the way of obedience; and, with respect to this subject, the only inability of man. 2. When the Divine Law, in its various Precepts, requires external actions, as affections ; if our disposition accord with the Precept, the action will of course be performed. . I speak, here, of such actions, as are in our power : for the Law of God never requires any other. For example, children are required to honour their Parents; particularly to support them, when, from their age, or infirmity, they are unable to support themselves. It will not be doubted, that, if Children arc disposed thus to support them, they will actu ally furnish the support. Men are forbidden to steal. The case, it may be confidently affirmed, was never known, and never will be, m which a man, inclined upon the whole to obey this Command, or entirely disinclined to steal, was guilty of theft. Mankind are forbidden to murder. No man, absolutely indisposed to murder, ever perpetrated this crime. As in these, so in all other cases ; as with respect to these Precepts, so with respect to all others; active obedience follows, inseparably, the disposition to obey. Wherever the inchnation accords with the Precept, the tongue, the hands, and the feet, conform of course, and entirely, to its decisions. 3. If an Angel roere to descend from Heaven, and reside upon the earth ; lie would, if he preserved his present disposition, obey the Di vine Law as truly and as perfectly as he does now. If an Angel were in this world, and were to possess exacdy the same disposition which he possesses in the Heavenly world ; he would obviously feel, and act in the same manner. In other SER. CXXXIII.] OBEY THE LAW OF COD> 2^ words, he would be an Angel still. Were w? to suppose his fac ulties lessened to the measure of ours, so that his understanding, and other natural powers, should in no respect exceed those of men ; still, if his angelic disposition remained, he would perfectly obey the Divine Law. He would love God with all the heart, and his neighbour as himself. Should we suppose him to be lowered down, still farther, to the level of a child, and to possess no natural powers superior to those usually found in children ; he would, nevertheless, if he retained his angelic disposition, continue to be perfectly obedient. Should any person question this ; let him remember, that the Child Jesus is, in the Scriptures, pronounced to have been holy, and perfectly obedient, from the womb ; and throughout all the successive periods of his life. When his facul ties were in the earliest stages of their progress, he as perfectly obeyed, as, he did, after he began his public Ministry. It cannot,. then, be rationally doubted, that the angelic disposition, whate\er might be the natural powers which it governed, would be, and would accomplish, all that is meant by perfect obedience to the Law of God. Of course, the real and only reason, why we per form not this obedience, is, that we do not possess such a disposi tion, as that of Angels. Our natural powers are plainly sufficient: our inclination only is defective. 4. This disinclination lo obedience is still so obstinate and enduring, that it is never relinquished by man, except when under the renewing infiuence of the Spirit of God. I have already observed, that those, who receive Christ, and be come the Children of God, are declared by St. John, to be born not of blood, nor of the will of the fiesh, nor of the will of man, but of God; and by our Saviour, to be born of the Divine Spirit. The fol lowing passage from the prophet Ezekiel, chapter xxxvii. 24 — 23, will, I suppose, prove beyond a doubt, if not beyond a cavil, that this disposition is changed only by God Himself. For I will take you from among the Heathen, and gather you out of all countries, and will bring you into your own land. Then will I sprinkle clean water upon you ; and ye shall be clean from all your filthiness; and from your idols will I cleanse you. A new heart also will I give yoUj and a new spirit will I put within you ; and I will take away the stony heart out of your fiesh, and I will give you an heart of fiesh. And I will put my spirit within you, and cause you to walk in my statutes ; and ye shall keep my jtidgments, and do them. In this passage God declares, that he will gather the Israelites out of all countries into their own land; that he will cleanse them from all tlieir filthiness ; that he will give them a new heart, and a new spirit; that he will take away their stony heart, and give them an heart of flesh ; that he will put his Spirit within them, and cause them to walk in his statutes; that they shall be his people; and that he will be their God. When all this is accomplished, he says, Then shall ye remember your oiun evil ways, and your doings that 22 MAN'S INABILITY TO [SER. CXXXHT. ¦were not good; and shall loath yourselves in your own sight for your iniquities, and for your abominations. Here, the renovation of the human heart is described by sprinkling clean water; cleans ing them from all their filthiness ; giving them a new heart ; put ting in them a new spirit ; taking away their stony heart; giving them a heart of flesh ; putting the Spirit of God within them ; and causing them to walk in his statutes. Alt /A/s, God says, and that in the plainest terms possible. He himself will do for them. As con sequences of it all, God says, that they shall remember their own evil ways ; shall loath themselves in their own sight for their ini quities ; and shall keep His statutes, and do them. As a further consequence. He says, that they shall be his people, and that He will be their God. The nature of this renovation cannot, here, be mistaken. It consists in having a new heart, differing from that which they originally possessed, as a heart of flesh diners from a heart of stone. It is also a heart, cleansed from the filthiness of sin, and inclined to walk in the statutes and judgments of God, It is also a heart, which will induce him, to whom it is given, to re member his own evil ways, to loath himself for his own iniquities, and to keep the Judgments, or Commands, of God, and do them. That this is the moral character, exhibited every where in the Scriptures, as required by the Law of God, as unpossessed by man in his original or natural state, and as given him in what is called the New Birth, cannot, if the words be allowed to have their own meaning, or any meaning, consistent with their use elsewhere in the Scriptures, be questioned. But of this change in the Israel ites, at the period specified, God, in the most determinate language, declares himself to be the Efficient. Of this change, then. He cer tainly will, and man certainly will not, be the Efficient. But if God will be the Author of this change in the Israelites, He is un questionably the Author of it, wherever it is experienced. Thus it is completely evident from the Scriptures,- that the natural disin clination of man to obey the Divine Law is so obstinate, that it will not be overcome, or removed, by itself. The proof of this truth from Experience is, I acknowledge, less decisive, than that from Revelation ; and is formed by an induction of too many particulars, as 1 observed in a former discourse, to be adduced on such an occasion as the present. The evidence, fur nished by Reason and Experience concerning this doctrine, must be merely auxiliary. Concerning subjects of this kind, concern ing the agency of voluntary beings, the nature of causation uni versally, and the manner in which causes operate, metaphysically considered, our knowledge must be confessed to be very imper fect. It deserves our attention however, that the whole evidence, furnished by Experience, goes to support this doctrine. All men of plainly acknowledged piety, so far as my information extends, have agreed in attributing their own renovation to the Agency of the Divine Spirit. To this attribution they have been led, also, SER. CXXXIII.] OBEY THE LAW OF GOD. 23 by a deep and solicitous attention to facts, existing in their own minds. Although these facts have been greatly diversified in many respects, yet such men testify with a single voice, that they have been greatly alarmed on account of their guilt and danger; that, with an obvious or secret, but ultimately discovered, reliance on their own efforts, they have l$iboured with great earnestness to es cape from both ; that, in the end, they have clearly discerned all these efforts to be vain ; that, with a full conviction of their own insufficiency, they have cast themselves upon the Divine Mercy; realizing, that all their sufficiency for the great purpose in view must be of God. In this situation, they unitedly testify, they found, commencing in them sooner or later, a disposition, not perceptibly connected, as an effect, with any efforts of their own, prompting them to loath themselves for their iniquities ; to confide in Christ as their Saviour; to love and fear God; and to keep his commandments, and do them. This disposition, also, they unitedly declare, irregularly but really increased, as they advanced in life; while the propensity to disobedience lessened in the same manner. Now, let me ask. Is it credible, that all these men should radically err with rcs|)ect to this subject ? Is it credible, that they should all mistake the facts ? Is it credible, that all should draw from them the same, and yet a false conclusion? This supposition in volves another, which must, I think, be reluctantly admitted by every religious man ; viz. That God, in accomplishing the salvation of mankind, orders things in such a manner, as that those who are renewed, are, to say the least, in almost all instances deceived with respect to the Author of their renovation ; and that, while em ployed, not with integrity merely, but with deep solicitude, in ex ploring the state of their ow ii minds and li\cs. i\ccording to this supposition, not only must their apprehensions concerning these important facts be false, and, so far as 1 can see, necessarily false, but all their emotions of gratitude, and all their ascriptions of praise, to their Creator, for his agency in cfl'ectuating this happy change in their character, must be also fuUe and unfounded. These ascriptions were begun in the early days of religion. Prophets and Apostles set the exanqjif. All that was morally good in themselves, or in others, they attributed to the efficacious Grace of God. In this attribution, Cliristians have followed them throughout every succeeding age. Thus, according to diis suppo sition, a succession of fiilse, and therefore indefensible, ascriptions of praise, has ascended to God from the great body of pious per sons in all the ages of the Church ; w hich, yet, they coukl not lioncstlv, and in con'^isieiicc with the best \ icws, which they were able to form, have failed to render. At the same time, no instances have occurred, in which men have liy direct efforts of their own, without the efficacious influ ence of the Divine Spirit, changed iheir moral character from sin to holiness. Not only have no such instances occurred, which 24 MAN'S INABILITV TO [SER. CXXXIII. have been clear and unequivocal, and such as might be supposed to decide this point in favour of the supposition ; but no collection of instances can be found, w hich lean towards it, in a sufficient de gree, to render it probable. The whole stream of evidence, fur nished both by the public and private history of experimental religion, is against the opinion, which 1 have endeavoured to dis prove, and in favour of that, which 1 have asserted. Whatever may be the judgment, formed by the spirit of contro versy, and cold metaphysical investigation, concerning this part of the subject, the doctrine will be readily admitted by all men, who are afflicted by a dee)) sense of their guilt, and struggle hard to obtain a release from their sinful character; and by all who, having thus suffered, and thus struggled, have felt themselves, in the end, actually released from the dominant control of a sinful disposition. This doctrine is elucidated by experience, also, in another man ner. God, who requires our faith, repentance, and obedience to his Law, has set before us numberless and most powerful motives, to engage our compliance ; motives, which, all sober men will ac knowledge, ought to persuade us ; motives, which are obviously of infinite import. Why do not men, who believe the Gospel to be the Word of God, and who have these motives presented to them, clearly and forcibly, from Sabbath to Sabbath, believe, re pent, and obey ? No answer, it is presumed, can be given to this question, which will accord with the supposition, against which I contend. 5. There is yet no more difficulty in obeying God, than in doing any thing else, to which our inclination is opposed with equal strength and obstinacy. A child is equally unable to obey a parent, against whom his will is as much opposed, as to obey God. This inability of chil dren to obey their parents does not, indeed, commonly last through life. But while it lasts, the child can no more obey his parent, than his Maker. In both cases, his inability is, I apprehend, of ex acdy the same nature. Sometimes, also, it continues while he lives. In such cases, it is, in all respects, the same ; equally ob stinate, equally enduring, equally preventing him from doing his duty. If, in this case, his filial duty be urged upon him in its reU gious nature, as required by the Law of God ; his opposition to perform his duty to God and his Parent, will be found exactly co incident; to be the same indivisible thing; and to be regarded with the same obduracy of heart. These considerations will, to a considerable extent, explain many Scriptural passages, which relate to this subject. No man, saith our Saviour, can come unto me, except the Father, who hath sent me, draw him. The true meaning of this, he appears to me to ex plain in a parallel declaration to the Jews : Ye will not come unto me, that ye might have life. That he, who is willing to come to Christ, 'vrill actually come to him, we are taught by Christ Himself in the last SER. CXXXIII.] TO OBEY THE LAW OF GOD. 35 qhapter of the Apocalypse : Whosoever will, or is willing, ('0 hXuv) let him come, and take the water of life freely. From these passages it is evident, that every one, who is willing, has the full permission of Christ to come to him, and partake of his blessings, liidispo.si- tion to come to Chri.-.t is, therefore, the true, and the only, difficul ty, which lies in our way. Those, who cannot come, therefore, E|,re those, and those only, who will not. The words can and cannot, are used in the Scriptures, just as they are used in the common intercourse of mankind, to express willingness or unwillingness. Thus we customarily say, that we cannot lend, or give, or assist, or pay a debt ; when we mean no thing more, than that we are disinclined to these offices. Thus Samuel says to God, How can I go ? If Saul hear it, he will kill me. That Samuel could have gone to Bethlehem, if he had pleased, needs no proof. As soon as his fear of Saul, which had made him unwilling, was removed, he went without any difficulty. 1 Samuel xvi. 2. How can this man give us his fiesh!" said the Jews to our Saviour : John vi. 52 ; that is. How can he be willing to give us his fiesh? This is a hard saying ; who can hear it ? John vi. 60. The answer is, Every one that is willing. Can any man forbid water, that these shoidd not be baptized'/ Acts x. 47. Can ye drink of the cup, that I shall drink of? Mark x. 38. Can the children of the bride-chamber fast, while the bridegroom is with them ? Mark ii. 19. Can a maid forget her ornaments ; or a bride her attire ? Jer. ii. 32. Cana woman forget her sucking child, that she should not have compassion on the son of her womb ? Isaiah xlix. 15. Can I hear any more the voice of singing men, and singing women 1 2: Sam. ii. 35. In all these, and the like, instances, there is plainly nothing meant, but inability of disposition, or a strong disinclination to the thing proposed. This is both the natural, and universal, language of men; found, equally, in their conversation and their writings. Children speak this language almost as soon as they begin to speak at all ; and on every such occasion, utter it more naturally, than any other language. If the Scriptures would be intelligible to the great body of mankind, they must speak in the same manner. In this manner therefore, God has directed them to be written. REMARKS. 1 . From these observations it is evident, that the disobedience of mankind is their own fault. Wherever we understand the nature of our duty, and are hin dered from performing it by disinclination only. Conscience and Common sense pronounce us to be guilty. Thus they have ever pronounced. The decision has been given in all ages and coun tries ; in every conceivable form of language and conduct; with an universal acknowledgment of its soundness ; in the most de finite terms ; and with the highest solemnity. Vol. IV. 4 2C MANS INABILITY TO [SER CXXXIII. 2. The degree of our Inability to obey the Divine Law does in no case lessen our guilt. Certainly he, whO' is more disinclined to obedience, is not less guilty than he, who is less disinclined. Disinclination to obey, is our inability, and our sin. The greater our disinclination is, the greater plainly, not the less, is our sin. 3. These observations teach us the propriety of urging sinners to immediate repentance. Their present state is a state of extreme guilt and danger. Of this, it is the duty of every Minister to produce, as far as may be, a strong conviction in their minis. Equally is it his duty to show them, what is equally true, that they are under the highest obliga tions to repent immediately. They are now, they always have been, sinners. Every sin, of which they have been guilty, de manded their immediate repentance. The only reason, which they can allege for delaying their repentance, is the very reason, why they have hitherto refused to obey the Divine Law : viz. their disinclination. But this is their sin : and sin is itself that, which demands their repentance, instead of being a justification ot their delay. But it w ill be objected, that the sinner cannot, or in the very lan guage of this discourse, will not, repent of himself. Why, then, should he be urged to immediate repentance ? I will give the an swer. So long as the sinner feels himself in any degree excused in delaying this duty, there is every reason to fear, that he will be more and more at ease, and more and more disposed to delay. His views will be false, and dangerous ; and his conduct will ea gerly accord with his views. But a full conviction of his duty will create in him a sense of danger, a conviction of his guilt, and a trembling anxiety concerning his future being. In this situatioa he will naturally, and almost necessarily, commence those efforts. of solemn reflection, that deep attention to the word of God, and those attempts to supplicate for Mercy, that conviction of his help lessness, and that strong sense of the absolute necessity of being sanctified by the Spirit of Grace, which in the usual Providence of God, precede Regeneration. SERMON CXXXIV. FAITH AND REPENTANCE NECESSARY TO RESTORE US TO OBE DIENCE. Acts xx. 20, 21. — jjnd how I kept back nothing, that was profitable unto you ; but have shewed you, and have taught you publicly and from house lo house ; testify ing, both to the Jews, and also lo tlie Greeks, repentance toward God, and faith to ward our Lord Jesus Clirist. In the preceding discourse, I examined the Inability of Mankind lo obey the Divine Law, It is evident, that, if we are ever to be restored to Divine Favour, we mus* first be restored to a spirit of obedience. The Manner, in which we may obtain this restoration, becomes therefore the next subject of our inq'iiry. St, Paul, in the Context, declares to the Elders of the Church oi Ephesus, and appeals to them for the truth of the declaratioUj that he had not shunned to declare the whole Counsel of God con cerning their salvation. This, he further asserts, he did, by teach ing them both publxly, and from house to house, at all seasons, and amid many temptations and sorrows. While he served the Lord with all humility of mind, and many tears ; he confidently avers, that he kept back nothing, which was profitable unto them; or, in other words, taught them every thing, w hich was profitable. Of course, he taught every thing which was profitable to man kind at large, as creatures of God, and candidates for immortality. All this, however, he sums up in the second verse of the Text in these two phrases : Repentance toward God, and Faith toward our Lord Jesus Christ, We are not, indeed, to suppose that, in the literal sense, St, Paul taught nothing but Faith and Repentance to the Ephesian Chris- dm Xo/x, by means of the Word of God. Of course he declares, that they were not regen erated without the instrumentality of the Word of God, What SER. CXXXV.] MEANS OF GRACE. 41 is true, with respect to this subject, of the Christians, to whom St. Peter wrote, will not be denied to be true of Christians uni versally. In 1 Tim. iv. 16, St. Paid says. Take heed unto thyself, and un to the doctrines ; continue in them : for in so doing thou shalt both save thyself, and them that hear thee. That Timothy would, in fact, both save himself, and those who heard him, cannot be denied, un less we charge St. Paul with falsehood. But if Timothy was not in this case an Instrument, or a Means, of salvation to them ; the declaration cannot be true. For, God is the only Efficient Cause of salvation to any man. In Romans iii. 1, 2, St. Paul says. What advantage then hath the Jew? or what profit is there of circumcision? Much every way : chiefiy because that unto them were committed the Oracles of God. In this passage St. Paul declares, that the Jews had much advan tage over the Gentiles; and that this advantage lay chiefiy in the fact, that unto them were committed the Oracles of God, If the pos session of the Oracles of God was of great advantage to the Jews : we naturally ask, in what respect was it an advantage ? Plainly in this ; that the Oracles of God contributed, or were capable of contributing, lo their salvation, and consequently lo their regene ration. Of what possible advantage could the Oracles of God be to unconverted men ; and of such only is the Apostle here speak ing ; unless they contributed in some manner and degree, or oth er, lo their conversion ? This question, il is believed, admits of no answer. In Romans x. 14, the same Apostle says. How then shall they call 071 Him, in whom they have not believed? and how shall they believe in him, of whom they have not heard; and hoio shall they hear without a Preacher? Every person, at all acquainted with lan guage, knows, thai these questions have exactly the same import with that of strong negative declarations ; and that the Apostle has here in the most forcible manner asserted, that men cannot call on Him, in whom they have not believed ; nor believe m him, of whom they have not heard, nor hear without a Preacher. In other words, he declares the Preaching of the Gospel to be, in the or dinary course of Providence, indispensably necessary lo the faith of mankind in Christ, just as that faith is indispensable lo the invo cation of his name in prayer. That the Aposde understood these questions in this manner is unanswerably evident from his own conclusion, subjoined in the 17th verse : So then, faith cometh by hearing ; and hearing by ihe If ord of God. These passages, il is believed, are sufficient, if any passages can be sufficient, lo decide the question. Il would be easy lo multiply quotations of the same import, to a great extent : for this is the common language of the Scriptures. But as a long course of quot ing, and commenting, necessarily becomes tedious, I shall conclude this part of the discussion by repeating, in a very summarj' man- VoL. IV. 6 42 PROOFS THAT THERE ARE [SER. CXXXV ner, a few other passages, and phrases, which directly indicate, in other forms, the same truth. The Scriptures are called the Word of Salvation; the Word of Life ; the Word of Faith ; the Word of Wisdom ; the Word of Knowledge ; the Word of Reconciliation ; and the Sword of the Spirit. None of these appellations, it is apprehended, could be given to them with propriety, unless they were in truth Means of Salvation to men. They are called the Word of God, which in wrought effectually in the Thessalonians, when they first received it. 1 Thess. ii. 13. They are said by God himself, speaking to the Prophet Jeremiah, to be as a fire, and as a hammer, that breaketh the rock in pieces. Jer. xxiii. 29. They are asserted by St. Paul to be quick, or living, and powerful ; sharper than any two-edged sword ; piercing even to the dividing asunder of the soul and spirit ; and to be a discerner of the thoughts and intents of the heart. Heb. iv. 12. Our Saviour says lo the Jews, It is the Spirit that quick eneth ; and, to explain his meaning, subjoins. The words that I speak unto you, they are Spirit, and they are life. It is said, that, when the world by wisdom knew not God, it pleas ed God by the foolishness of preaching to save them who believe. 1 Cor. i. 21. St. Paul declares the Gospel to be the power of God unto salva tion to every one that beUeveth, Rom. i. 10. From these passages it is evident, that the Scriptures, in their customary language, declare themselves, particularly as preached to mankind, to be means of salvation. 2. / argue the same doctrine from the Commission, given by Christ to his Apostles. This Commission is recorded, Matlh. xxviii. 19, in these words : Go ye, disciple (that is, make disciples of) all nations; baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost, The word, jj.ai-nTsuia're, rendered teach in the common translation, is literally rendered disciple. AiJatfxu is the proper term lo denote teaching. Ma^ijTSuu denotes to make a person a disciple, in the same sense, in lohich the Apostles, and their contemporary Christians, were disciples of Christ. A disciple, as the term is used in the New Testament, is a person, who receives, approves, and voluntarily conforms lo the doctrines and precepts of his Instructor. Such were the disciples of the Pharisees : such were those of John the Baptist : and such were those of Christ. Christ, ilwill be admit ted, commissioned the Apostles to make real disciples of those, lo whom they preached, and not disciples in pretence and profession merely. But every real disciple is regenerated. The nations to whom the Apostles were sent, were Jews and Heathen; and of course, were unbehevers and sinners. Christ, therefore, commissioned the Aposdes lo make disciples of unbe lievers and sinners. It will not be denied that he commissioned SER. CXXXV.] MEANS OF GRACE. 43 them to do that, which, in the ordinary progress of things, could be done ; and which they, so far as they faithfully obeyed his com mands, did actually accomplish. The Apostles, therefore, did really in the proper sense make disciples of these sinners. Accordingly, St. Paul says, that he desired lo have fruit among the Romans, as he had had among the other Gentiles. Rom. i. 13. He speaks of himself, and Apollos, as Ministers, by whom, that is, by means of whom, the Corinthians believed. 1 Cor. iii. 5. He says, that he, and his companions, received grace and apostleship, for the obedience of faith among all nations. Rom. 1. 5. St. Peter, Acts XV. 7, says, that God had chosen, that the Gentiles by his mouth should hear the Gospel, and believe. Every where, also, in the book of Acts, both Jews and Gentiles are exhibited as having be lieved and turned lo God, by means of the Preaching of the Apos tles and their coadjutors. Thus the Commission was fulfilled, exacdy, according to its tenour; and the Gospel actually became the Means of faith and salvation to those, to whom il was preached. But this Commission was given to all succeeding Ministers, as well as lo the Aposdes; and is the very authority, under which they now preach and perform all the other duties of the ministerial office. All that was here said to the Apostles, is, in the very same sense, said to them. It is equally their business, and duty, to make disciples of mankind, wherever Providence presents them an op portunity; and lo baptize them when made. Of course, they as really make disciples of unbelievers and sinners ; and are as really Means of faith and salvation lo mankind. The very fact of giving this Commission is, in itself, decisive proof of this truth. It was undoubtedly given with sincerity, and benevolence, on the part of Christ. Of course, it was intended by him, that the design, expressed in it, was really formed in his mind, and will be faithfully accomplished. This design is com pletely expressed in the Commission itself. As the Apostles were directed to disciple all nations, or to make disciples every where ; so it was the design of Christ, that disciples should every where be made by them. In this business they were to have a real agency. It therefore follows irresistibly, that they had a real agen cy in it : such an agency, as that without their exertions, these men would, in the established course of things, never have become disciples. 3. The same doctrine is proved by the whole course of Facts relating to the existence and progress of Christianity in the world. Wherever the Gospel has been preached, and read, mankind have actually been made disciples of Christ. In every age, and in every country, lo which the Gospel has come, there have been many such disciples. In those countries, on the contrary, where the Gospel has not existed, such disciples have not been made ; or, at least, evidence of their discipleship has not been furnished 44 PROOFS TH.\T THERE ARE [SER. CXXXV. to their fellow-men. I speak here, it will be remembered, of the ordinary course of God's Spiritual providence. That exceptions to this assertion may have existed, I am not disposed to deny. That they must have been comparatively few is, I think, clearly evident from the fact, that no satisfactory reasons have appeared, even to the mind of charity itself, lo believe them numerous. If God has pursued, in countries unenlightened by the Gospel, a dif ferent system of dispensations from that which we have been con templating; it must be admitted, that we have no evidence of this fact ; or al least none which can be pronounced satisfactory. The Scriptures certainly give us very little information of this nature; and the history of mankind furnishes still less. Without limiting the mercy of God, or attempting lo investigate his Spiritual provi dence, with respect lo nations who have not the Gospel, il may safely be concluded, that the instances, which they furnish, of ap parent renovation, are very few. A benevolent man, who casts his eye over the Western wilder ness, and surveys with attention the moral conduct of its inhabit ants, will find very little, of this nature, lo satisfy his wishes, or his hopes. Independently of the moral effects, produced upon these nations by the labours of Missionaries, he will find sin prevailing, and ravaging, in all the forms of turpitude, compatible with their circumstances, and in every degree, not forbidden by their poverty, ignorance, and imbecility. Our Saviour has taught us, that we are lo discern the character of men by their fruits. This equita ble and decisive rule of judging is no less applicable to these na tions, than to ourselves. But what are the fruits, produced by these men ? Certainly they are not such, as are meet for repent ance; such as spring from confidence in God ; such as indicate, even remotely, the influence, or even the existence, of real virtue. After the most charitable and indulgent allowance for their igno rance; after all the palliations, which the most benevolent mind can elicit from their moral disadvantages ; their fraud, treachery, cruelty, pride, implacability, and revenge, present a picture of de pravity, which it is impossible not to understand, and acknowledge. No penitents, in the mean time, are visible among them. No symptoms of reformation are found. On the contrary, one unva rying, sluggish, gloomy stream of corruption appears to have flowed heavily onward from remote generations to the present hour ; and to wind its Lethean course through all these nations, wherever, and however, situated. On the ground, once inhabited by these people, the New-Eng land Colonists have dwelt almost two centuries. Among them Religion has generally prevailed. The proof is that which has been already mentioned. They have brought forth the fruits, specified in the Gospel as evidences of a virtuous character, in instances, whose number it would be difficult to limit. Whence this mighty difference in nations, planted on the same soil, and SER. CXXXV.] MEANS OF GRACE. 45 living under the same climate ? The only satisfactory answer is, that the people of New-England have possessed the Gospel and its Ordinances; have built Churches ; settled Ministers ; attended the Public Worship of God; read the Scriptures ; and educated their children in the nurture and admonition of the Lord. None of these things were possessed, or done, by their savage predecessors. In a word, the people of New-England have had the Gospel : the Savages have not. In those countries, also, where the Gospel has been enjoyed, and disciples have actually been made, all, or almost all, persons of this character have become disciples by means of the Gospel itself Such persons, with scarcely an exception, probably without an exception, when conversing on their regeneration, declare that every thing in their own minds, which yields them consolation, or hope, is, in their view, fairly referrible to the truths of the Gospel, ]jresented to them in some form or other. A vast multitude date all their hopes from the Preaching of the Gospel; and feel com pletely assured, that faith, if it has come to them at all, has come by hearing ; as hearing has by the Word of God. Others attribute this blessing to the indirect influence of Preaching, operating upon their minds through a succession of events. Others ascribe it to an early Religious Education, making deep impressions on their minds in the happy period of childhood. Others, still, attribute it to the Reading of the Scriptures ; to the Reading of Religious Books ; to the Religious Conversation of Good Men ; or to the Life and Conduct of such men. In these several ways, the truths of the Gospel are often exhibited with peculiar strength, beauty, and ef ficacy. The mode, in which 'they are conveyed to the mind, is of no other importance, than as it renders the truths themselves more explicit, or more impressive. The truths are the substance, and the soul, of this interesting process. As the language of all such persons concerning this subject is the same ; it must, I think, be admitted to be true. Their number has been too great to allow the suspicion, that they can all have been deceived. They have lived in so many ages, and countries, have been of so many different characters, have received so wide ly different educations, have lived in so widely diflerent circum stances, and have entertained, in other respects, so widely differ ent opinions, as to render it incredible, that they should all have been prejudiced concerning this subject, and impossible, that they shoula have united in exactly the same set of prejudices. At the same time, multitudes of them have been eminently distinguished for wisdom, candour, and self-knowledge. It cannot be reasona bly supposed, that immense numbers of such men should, withre- s])ect to such a subject, be uniformly deceived in exactly the same manner. Beyond all this, it appears, at least to me, to be an in defensible imputation upon the character of God to suppose, that he would, in this case, leave his children to false apprehensions, 4G PROOFS THAT THERE ARE [SER. CXXXV and suffer them universally to believe, that this mighty blessing came to them all in a way, which was imaginary, and by means, to which it was in no degree attributable. From these considerations it may, I think, with the highest pro bability be concluded, that mankind are sanctified through, or by means of, the truth of God. To all that has been here alleged it may, however, be objected, that in the Scriptures our sanctification, particularly our regenera tion, is ascribed directly, and solely, to the agency of the Holy Ghost ; and that the doctrine, contended for in this discourse, contradicts this part of the Scriptural scheme. To this objection I answer, that the doctrine, for which I con tend, is as plainly asserted, and in as many passages of the Scrip tures, as that, which is alleged in the objection. If, then, we deny the former of these doctrines ; we shall do violence to as many, and as plain, scriptural declarations, as if we deny the latter. Our dislike to the doctrine, asserted in this discourse, will in no degree justify us in rejecting, or contravening, those passages of Scrip ture, in which it is asserted. They stand upon their own basis ; the authority and inspiration of that Divine Spirit, who, while he challenges this Agency to Himself, has been pleased to attribute also this Instrumentality to his Word. His declarations we are bound to receive as we find them ; and cannot alter the obvious meaning, with any better warrant, than we can challenge for alter ing the words, which contain that meaning. It may be further objected, that this doctrine robs God of his pe culiar glory m regenerating the soul of man. To this I answer, that we are, at the best, incompetent judges of this subject ; and are therefore unable to determine, satisfac torily, in what manner God will be most glorified. If God has thought proper to give us such an account of the subject, as has been here specified, it will be found in the end, that he is more glorified in the manner, conformed to these declarations, than in any other. The Psalmist, under the unerring influence of Inspi ration, says to God, Thou hast magnified thy Word above all thy Name. Should it prove one of the ways, in which God magnifies his Word, that it is constituted the Means of regeneration to man kind ; there can be no reasonable doubt, that it will be found, in the end, perfectly consistent with the most perfect glorification of his Name. The truth, however, is, that neither of these answers is at all ne cessary to satisfy us concerning these objections. The Spirit of God is, in truth, the only Agent in renovating man ; or, in other words, the only Efficient cause of his renovation. This, how ever, he would be in as perfect a degree, if he were supposed to employ Means in accomplishing this change of character, as if he were supposed to accomplish it without them. The supposition, that an agent, if he employ means to effectuate his purposes, will, SER. CXXXV.] MEANS OF GRACE. 47 on this account, cease to be, or be at all less, an agent, is built up on no known principles of truth or evidence. The farmer and gardener turn their soil, and plant their seeds : the rain descends upon them, and the sun shines : but all these things do not make them spring up and yield their increase. God must still interpose with his creative power, to produce these de sirable effects ; or a crop will be expected in vain. God, there fore, is the sole Agent and Author of the crop ; yet the farmer and the gardener, the ground and the seed, the rain and the sunshine, are all Means of its existence. Without these means, there would, according to the established order of things, be no crop. Of course, they are means of its existence; and means indispensable. It may be said, that these cases are not similar. If this should be said ; it would, I think, be said rashly : for Christ himself, St. Peter, St. James, and St. Paul, have all chosen this allusion to illustrate this very subject. See the parable of the sower. See also, ] Cor. iii. where Paul declares himself to have planted, Apollos to have watered, and God to have given the increase. With regard to the other objection, it is obvious, that, so far as we can see, the glory of regenerating man is all ascribed to God ; and all ascribed in the manner most honourable to him; is attri buted lo his Spirit as the Efficient cause, and lo his Word as the Means. If he has in fact, as, if I mistake not, I have proved, de clared that this is the manner, in wliich he has chosen to accomplish this work ; we need not fear, that in giving this account of it we shall detract from his character. REMARK. If the scheme of discourse, which has been here exhibited, is just ; it will follow, that the Gospel is to be preached to sinners. My audience may, perhaps, wonder that any c\ idcnce should be thought necessary to prove this assertion. If 1 am not misinform ed, however, the assertion has not only been questioned, but de nied. That such should have been the fact is certainly wonder ful, in my view, as well as in that of others. When the Gospel was first preached by Christ, the whole world, with very few exceptions, was in a state of sin. The Gentiles were so generally of this character, that, as a body, they were styled, by St, Paul, sinners of the Gentiles. Gal. ii, 15. To the Gentiles, however. Paid was sent directly by Christ, to preach the Gospel, The extraordinary commission of this Apostle deserves to be here repeated. Delivering thee from the people, and from the Gentiles unto whom now I send thee ; To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God; that they may receive forgiveness of sins, and inheritance among them who are sanctified by faith that is in me. Acts, xxvi, 17, 18, Here it is to be remarked, that St, Paul was sent lo the Gen tiles, not only to preach the Gospel, and to open their eyes, but to 43 PROOFS THAT THERE ARE he. [SER. CXXXV. turn them, also, /rom darkness to light, and from the power of Satan unto God. Accordingly, he was not disobedient unto the heavenly vision; but shewed first to them of Damascus, and at Jeru salem, and throughout all the coasts of Judea, and then to the Gen tiles, that they shoidd repent, and turn to God, and do works meet for repentance. These declarations made by St. Paul, are unanswerably evinced to be true by the history of his life. In the very manner, here recited, he preached to both Jews and Gentiles the glad tidings of salvation ; and persuaded men every where lo renounce, and for sake, their iniquities ; and thus actually opened their eyes, and turned them from darkness lo hght. The beginning of the Preaching of Christ, as recited in the Gos pel according to St, Mark, is in these words : The time is fulfilled: the Kingdom of Heaven is at hand. Repent ye, and believe the Gospel. The people, therefore, whom he addressed, had not hitherto repented, nor believed. Of course they were sinners. In the whole history contained in the Gospel, and in the Acts, there is not, so far as I recollect, a single instance recorded, in which we have any satisfactory proof, that even an individ ual sinner was regenerated without the influence of Divine Truth upon his heart. On the contrary, these writings are full of ex amples, in which the efficacy of this Truth is asserted directly, as having been indispensably concerned in producing this change in man. The same doctrine is, also, amply exhibited, as it respects the Jewish Church. Of the Priests, the ordinary Ministers of that Church, whose proper office it was lo teach the Scriptures to the Israelites, God says, in the Prophet Malachi, The Law of Truth was in their mouth ; and they turned many away from iniquity. This declaration is a complete history of the fact in question, so far as the present subject is concerned, throughout all the preceding ages of the Jewish Church. What was true concerning the periods, contained in the Scrip tural history, has been equally true, so far as we have any inform ation of the periods, which have since elapsed. Ministers have every where, and in every age of the Christian Church, preach ed to sinners : and sinners under their preaching have been turned lo God. In all these facts the duty of Ministers, at the present lime, is distincUy seen, and gloriously encouraged. He who would preach as the Priests preached, as Christ preached, as the Aposdes preached, will proclaim the tidings of salvation to sinners ; and will urge them unceasingly lo Faith, Repentance, and Holiness, Upon his preaching, if faithfully conducted in this manner, and accompanied by his own prayers, and those of the Christians abound him, he may confidendy look for the blessing of God. SERMON CXXXVI. THE ORDINARY MEANS OP GRACE. WHAT THEY ARE. — AND WHAT IS THEIR INFLUENCE 1 Corinthians iv. 15. — For though ye have ten tliousand inslructors in Christ, yet liave ye not many fathers; for in Christ Jesus have I begotten you through Ihe Gospel. In the last discourse, I attempted lo prove, that there are Means of Grace and Salvation: the first subject, then proposed for dis cussion. I shall now endeavour, II. To shew What they are ; and, 111. To explain their Infiuence. The Means of Grace may be distributed into a greater or less number of divisions, without any material disadvantage. At the present lime, it will, however, be useful lo mention only those, which are of peculiar importance. Of these, the Gospel, by which I here intend the Scriptures at large, is ever to be regarded as the sum : for it plainly involves them all. The Gospel is especially to be considered as being efficacious to salvation, when it is preached: this being that insti tution pf God, lo which His peculiar blessing, life for evermore, '\& especially annexed in the Gospel itself Still, it is ever to be re membered, that in every lawful, serious use of its instructions, precepts, warnings, ihreateiiings, invitations, and promises, it is possessed of the same general nature, and influence. When we speak of the Means of grace, in the plural, we al ways intend either different modes of applying the Gospel, or some or other of its Precepts, or Ordinances, to the human Understand ing, or Affections ; or the performance of some act, or series of acts, enjoined ill the Scriptures. It will be proper further to observe, that the phrase, which I have here used, is commonly employed to denote, both the Means by which in the usual course of providence, grace is oiiginally ob tained ; and the Means of increasing it, when onct obtained. Under this head are included, I. The Preaching of the Gospel ; II. The Reading of the Scriptures ; III. Prayer; IV. Correspondence with religious men; V. Relii^iiiiis Mditalion ; particularly Self-Examination ; and VI. The Religious Education of Children. To these may be added, as efficacious to the same end, although differing in several respects from all those already mentioned, the Vol. IV. 7 50 THE MEANS OF GRACE ; [SER. CXXXVL instructive and monitory, the merciful and afflictive. Dispensations of Divine Providence to ourselves and others. It ought to be re membered, that 1 consider none of these as Means of Grace, in any other sense, than as they display, and impress upon the mind, the Truth of God. In the Scriptures, all these things appear to sustain the char acter, which I have attributed to them. The LazD of the Lord, says David, is perfect ; converting the soul: The testimonies of the Lord are sure ; making wise the sim ple. Search the scriptures, says our Saviour to the Jews, for in them ye think ye have the words of eternal life. How shall they be lieve, says St. Paul, in him, of whom they have not heard? and how shall they hear luithout a preacher ? So then. Faith cometh by hearing ; and hearing by the Word of God. Gcd be merciful to me a sinner, said the Publican, who went up to the temple to pray : and our Saviour informs us, that he went down to his house, justified rather than the pharisee. He that walketh with wise men, says Solo mon, shall be wise. Examine yourselves, says St. Paul, whether ye be in the faith ; prove your own selves: know ye not your own selves ; hozu that Jesus Christ is in you, except ye be reprobate ? This ex hortation is obviously given lo persons, supposed by the Apostle to be, individually, of different moral characters ; and is plainly given to them all, whatever their character might be. Stand in awe, said David to his enemies, and sin not : commune with your own heart upon your bed ; and be still. Keep thy heart, said David to Solomon, with all diligence ; for out of it are the issues of life. Train up a child in the way he should go ; says Solomon, and when he is old, he will not depart from it : and again, The reproofs of instruction are the way of life. Fathers, says St, Paul, Train up your children in the nurture and admonition of the Lord, These and many other passages, of a nature generally similar, I consider as directing, either mediately, or immediately, the conduct of sinners. Most of them are so obviously of this char acter, as apparently lo admit of no dispute. A part of them may, I am aware, admit of objections to this construction. But, if these were to be given up, the rest would, I apprehend, be abun dantly sufficient to answer the purpose, for which they have been quoted. That they are directed to such objects, as I have termed Means of Grace, will not be questioned. With the_ instruction, furnished us concerning this subject by the Word of God, we are bound to unite that also, which is exhibited to us by his Providence. If certain measures have been customa rily crowned with success in the pursuit of salvation ; and other measures, or the omission of these successful ones, have termi nated without that success ; then we are warranted lo conclude, that the course, which has been heretofore successful, will be again. We are warranted to conclude, that what God has usually blessed, he may confidently b? expected to bless ; and that the SER. CXXXVI.] THEIR INFLUENCE. 51 conduct, which has been regularly followed by impenitence and unbehef, will produce, hereafter, no other consequences. But, so far as man can judge, one general course of conduct has, in fact, been usually crowned with success in this mighty concern, from the beginning. The preaching and hearing of the Gospel, and the diligent, anxious use of those, which I have styled Means of Grace, have been actually followed by faith, repentance, and holiness, from the promulgation of the Gospel lo the present time. The same things may, therefore, be reasonably expected to produce the same consequences hereafter. III. / shall now endeavour to explain the Infiuence of these Means upon Mankind. Before I begin this explanation, I wish lo remark, that, although I should fail of giving a satisfactory account of this subject, the fail ure would, in no degree, affect the truth of the doctrine. If the evidence alleged has been sufficient, and the conclusions have been fairly drawn ; then the doctrine is true. Nor will my igno rance, or that of any other persons, concerning the Manner, in which the event referred to is accomplished, and the doctrine true, make any difference with respect to the principal point. ^Ve know, perfectly, the Existence of many facts ; while of the Man ner, in which they are accomplished, we are unable to form any adequate conception. The Influence of the Means of Grace upon mankind may, if I mistake not, be explained under the two general heads of Instruction ; and Impression. These I shall now consider, in the order already specified. 1. The Means of Grace become such by instruction. It will be universally acknowledged, that men, according to St. PauPs declaration, cannot believe on him, of whom they have not heard ; nor call on him, in whom they have not believed. If God, the Father, or the Son, be unknown ; it is plain, that he can neither be trusted, invoked, nor obeyed. There can be no known relation, in this case, between the creature and the Crea tor ; and, therefore, on the part of the creature, no known, or possible, duty to the Creator. Where there is no law, there is no transgression ; and where there is no knowledge, either actual or possible, of a law, there is, in the fullest sense, no law. The knowledge of God, therefore, his Law, and our obligation to obey it, is indispensable even to our possible obedience, or diso bedience. When mankind had fallen, and Christ had made an expiation for their sins ; it was equally, and absolutely, necessary, in order to their acceptance of Christ, which then became their dutv, that they should know this Glorious Person, in such a sense, as to enable them to exercise faith in him as their Redeemer. "Without such knowledge, it is naturally impossible for us to beheve in Him at 52 THE MEANS OF GRACE v [SER. CXXXVL all. The same things are equally true of every religious duty, and subject. We cannot perform any duty, however well disposed, unless it be known to us; nor be required to perform it, unless such knowledge be attainable. Thus it is evident, that the Gospel is indispensable to the very existence of Christianity in the mind of man: and, as the Gospel cannot be of any po.ssible use to man, unless known by him ; so the knowledge of the Gospel is indispensable to the existence of faith, repentance, and holiness. It is indeed perfectly obvious, that God can, with infinite ease, reveal the fundamental truths, and all other truths, of the Gospel, to any man immediately, as he did to St. Paul. This, however, is not to be expected ; as it is certainly no part of his ordinary providence. In the usual course of that providence, men are taught the Gospel by Preaching, Reading, and other modes of in struction. These, or some of these, are therefore indispensable, in the usual course of things, to the existence of Christianity in the minds of men. Hence, in one respect, the Gospel is said to be the power of God unto salvation to everyone that beUeveth: and hence, in the same respect, it is said, that, when the world by wis dom knew not God, it pleased God by the foolishness of preaching to save them that believe. In the same manner Religious Education, Meditation, Corres pondence with religious men, and the Reading of religious Books, become, thus far, Means of Salvation to mankind. In all these ways the Word of God is made known to mankind : and all of them have, and were designed by God to have, their peculiar ad vantages. Among the things, most necessary to be known by us in order to our salvation, our own hearts, or moral characters, hold a pri mary place. I know of no manner, in which he, who feels himself to be whole, can realize, that he needs a physician. To the ex istence even of a wish for deliverance, the sense of danger, or dis tress, is absolutely necessary. If we are now conscious of being holy, or of being safe ; we, certainly, can never desire renova tion, forgiveness, or expiation ; nor seek for a deliverer to save us. While such a consciousness continues, no reason can be perceived by the man, who experiences it, why he should look fqr salvation from Christ, any more, than why an Angel, who has never fallen, should look for salvation from the same source. But sin, and the moral distress, and danger, occasioned by it, have their seat in the heart. If, then, the heart be unknown ; these will also be unknown : and the mind will never seek, nor wish, for deliverance from thenj. Of course, it cannot, and will not, expect its salvation from the Redeemer. The Knowledge of the heart is extensively communicated by the. Scriptures : so extensively, that without them, mankind will never understand their true moral character in any such manner, SER. CXXXVI.] THEIR INFLUENCE. 53 I as to produce any Evangelical benefit. But all the Scriptural communications, of this nature, will be useless to us, unless we ap ply them to ourselves. This application can never be made to any purpose, unless we commune with our own hearts. Self-examina tion is the direct, and in many respects the only, mode, in which we apply the Scriptural accounts of our moral nature to ourselves. Without such examination we may, indeed, admit the Scriptural accounts concerning human nature, generally ; and believe, that other men are sinners, in the manner, and degree, there exhibited. But we shall never realize,, that these accounts, in their whole ex tent, are applicable also to ourselves. Particularly, we shall form no just apprehensions of our odiousness in the sight of God, of the extent of our condemnation by his law, or our exposure to final erdition. The necessity of such examination is therefore abso- utc. Further, when we have in fact become convinced of our sin, and our danger, we are still equally unconvinced of our disposi tion to return to God, by Evangelical repentance and faith. All mankind appear originally to believe their conversion to God to be so absolutely in their power, as that, whenever they shall make serious and earnest attempts to accomplish it, they shall accom plish it of course, and without any peculiar divine assistance. Whatever opinions they may imagine themselves to form concern ing this subject, they still believe, and, if they ever become peni tents, will find themselves to have believed, that, whenever they shall resolve upon the exercise of faith and repentance, as neces sary to their moral character, and true well-being, they shall cer tainly repent, and believe. In this way, they feci in a great measure secure of salvation. It is a secret, which probably no Erofessed believer in the doctrines of free grace ever discovers, efore he has made attempts of this nature, that, with all his ap prehended orthodoxy, he still places his ultimate reliance on him self; and realizes no necessity for any peculiar assistance from God. Among the things, which he feels to be thus absolutely in his power. Prayer, that is, Evangelical and acceptable Prayer, is always one. Nothing in the ordinary course of things, not even his own speculative belief to the contrary, will ever persuade him, that he will find any difficulty in praying to God, until after he has seriously made the trial. His own efforts to pray will usu ally be the first, and the only, means of changing his opinion, and of convincing him, that he has essentially mistaken his real character. Actual attempts at Prayer, at exercising faith and repentance, and at forming efficacious resolutions of obedience, furnish, in this case, a kind of instruction, not easily supplied by any thing else. Conviction of the practicability, or impracticability, of any meas ures, of the insufficiency of our own powers, and of the certain failure of our efforts, is Avrought only by the trial of these meas- 54 THE MEANS OF GRACE ; [SER. CXXXVI. ures, powers, and efforts, A loose, general, uninfluential belief may be otherwise entertained. But a conviction, which will be felt, will be gained only in this manner, 1 know not whether, in all ordinary cases, this conviction is not indispensable to the at tainment of holiness. In the conduct, and character, of Religious men, the actual ex istence of religion is often, perhaps usually, first seen and believ ed. In the same manner is the dignity, the beauty, and the excellence, of religion usually first discerned, and acknowledged. The truth also, and especially the importance, of many primary doctrines of the Gospel, and the chief part of what is commonly intended by Experimental religion, are all principally learned, and realized, by means of their conversation. These may serve as specimens, sufficient for the present pur pose, of the Instruction, acquired in the use of the Means of Grace. 2. Means of Grace become such by the Impressions, which they make on the heart. To a person, at all versed in human nature, it is perfectly evi dent, that, in every case where men are to be moved to any se rious exertion, mere conviction will often be inefficacious. The Intellect is not the motive faculty of the mind. The Will, in which term I include all the affections, gives birth to every effort, which the mind makes concerning the objects of the present, or the fu ture, world. But the mere conviction of the Intellect is, of itself, rarely sufficient to move the Will, or engage the affections. Some thing further is, in a particular manner, necessary to engage roan in the serious pursuit of spiritual and eternal objects, or to make him realize any serious interest in these objects. The mere proof, that a doctrine is true, is usually but one step towards persuading us to exertion of any kind. In addition to this, it is commonly necessary for the same end, that our imagination be roused, and our affections awakened and engaged. In accordance with these observations, mankind, in their cus tomary language, regularly express the different states of the mind, when it is merely convinced, and when it feels the truth, of which it is convinced. To see a truth, and to feel it, are familiar expressions in our language, which denote ideas widely different from each other. So different are they, that we commonly sa without feeling at all; and, therefore, without being moved to ex ertion by what we see. All men use, all men understand, this language ; and thus prove, that there is a solid foundation in the nature of things for the distinction, which it expresses. In accordance with this scheme. Eloquence, both in speaking and writing, has ever been directed to the Imagination ; and to the Passions, as well as to the Intellect : and that kind of elo quence, which has been employed in moving the heart, has been considered as possessing a higher, and more influential, nature than SER. CXXXVI.] THEIR IIVFLDENCE. 55 that, which is addressed merely to the understanding. Hence, eloquence itself is commonly considered, rather as the power of Persuasion, than the power of Conviction. That we are capable of being moved to a sense of spiritual ob jects, altogether different from a cold, unimpassioned conviction, as truly as to such a sense of temporal objects, cannot admit of a rational doubt. Every minister of the Gospel, every moralist, and every other man, who labours to amend the human character ; even those, who deny the doctrine, for which I am contending ; prove, that they adopt this opinion by using, lo the utmost of their power, the means of Impression for this end, as well as those of Conviction. In this conduct they show, more evidently than is possible by any other method, that they realize this difference, and, to avail themselves of it, employ these means. The Scriptures themselves are universally formed in this man ner. They are every where filled with Instruction ; but they are also filled every where with Persuasion. Instead of being a cold compilation of philosophical dogmas, they are filled with real life ; with facts ; with persons ; with forcible appeals to the imagina tion ; and with powerful applications to the heart. With these. the instruction is every where interwoven. By these, it is contin ually embodied. In the Bible, no affection of the human heart is unaddressed. Our hope and fear, our love and hatred, our sor row and joy, our desire and aversion, nay, our taste for beauty, novelty, and sublimity, for moral glory and greatness, are all alter nately, and most forcibly, applied to, in order that the w hole man, as a being possessed of imagination and affections, as well as of un derstanding, may be alarmed, allured, and compelled, to return from sin, embrace holiness, and live for ever. Now, the Scriptures were published to a world of sinners ; and with the most merciful design of bringing them to repentance and salvation. To them, in a peculiar manner, is a great part of the Scriptures addressed. They are profitable in all their parts ; and are contrived by Infinite Wisdom so, as best to compass the end, for which they were written. They teach, that we may see, they impress, that we may feel, divine truth in die most profitable manner. In the promotion of this end, all the Means of Grace conspire By an early, and well-directed. Religious Education, such truths, as children can understand, are conveyed to their minds with a force, eminently impressive, and singularly lasting. The state of the mind itself is, here, peculiarly favourable to the design of making deep impressions ; and has, hence, been particularly re garded by God in those precepts, which enjoin such an education at this period. The ctlicacy of these impressions is strongly de clared in that remarkable passage, already quoted frcm the Book of Proverbs. Train up a child in the way he should go ; and, when he is old, he will not depart from it. 5G THE MEANS OF GRACE; [SER. CXXXVL What is true of Religious Education, is also true of all the Means of Grace, which I have specified. Public Worship is plain ly formed, with a particular design to affect the heart of man by those truths, which are taught in the house of God. The Day, the Place, the Occasion, are all in the highest degree solemn and interesting. The numbers, united in the worship, necessarily communicate, and receive, the strong feelings of sympathy ; and regard the subjects of instruction with emotions, widely different from those, which would be experienced in solitude. The nature of the Ordinances is also in a singular degree solemn, awful, and affecting. In a word, every thing, pertaining to the subject, is in ihe happiest manner fitted to move the mind, and deeply to en- stamp on it the truths of the Gospel. Prayer, in the like manner, is eminently fitted to teach, and not only to teach, but to make us feel, the various doctrines of Reli gion. Prayer, in every form, is a service, peculiarly impressive. In the Church, in the Family, and in the Closet, it is attended by pre-eminent advantages. When we retire to our closets, and shut the door on the world, and all it contains ; and pray to our Father, who is in secret ; we are withdrawn from all external things ; are fixed on our own concerns ; our guilt, our danger, our helpless ness, our dependence on God alone for hope, sanctification, and deliverance ; and our absolute necessity of being interested in Christ, as the only expiation for sin, and the only safety to man. We bring God before \xs,face to face; and see, eye to eye. The awful and transcendent character of this Great and Glorious Be ing rises up to our view in a manner, resembling that, in which the Israelites contemplated it at the foot, or Moses on the summit, of Mount Sinai. The nearness of the Judgment is realized with singular force, and the approach of the final Recompense, antici pated with profound awe, and most salutary apprehension. Among the things, which, in the attempts to perform this duty, are deeply impressed on the soul of the sinner, his own Inability to pray, in a manner acceptable to God, is one of the most important and affecting. No sinner reahzes this truth, before he has made the attempt in earnest. Nor does any thing appear to lay low the pride, and annihilate the self-righteousness, of the human heart in the same effectual manner. When he attempts to pray, and in the very act of attempting it, finds clear and practical proof, that his prayers are selfish, cold, and heartless ; he first begins to feel, in a useful manner, his absolute dependence on God for every good disposition. Prayer is naturally the last hope, the last consola tion, of man. So long as we can ask for Mercy, we never feel en tirely unsafe. But when the soul becomes satisfied, by actual trial, that its prayers are such, as itself condemns ; it becomes also satisfied, that its only ultimate dependence is on the mere Mercy of God. SER. CXXXVI.] THEIR INFLUENCE. 57 Prayer also, in the same effectual manner, opens to the view of the soul, with peculiar power, its whole moral state ; its guilt, its exposure, and its ruin. All these things, when brought up to view in its converse with God, in making them the subjects of its own confessions and requests, and in revolving them with the most solemn and interesting meditation, all enhanced by a realizing sense of the presence of God, are felt by the soul with a peculiar energy, usually followed by happy effects. Each of the other Means of Grace, which I have specified, has its own, and that a very desirable, power of affecting the heart. We are so formed, as to be capable of deep impressions in vari ous ways, and from many different sources. Each wa has its pe culiar efficacy ; and every source is copious in its influ nee on the mind. The great objects, concerning which these impressions are es pecially needed, and are actually made, are the guilt fnd danger of sin; the glorious mercy of God in redeeming, sanctifying, and forgiving sinners; the absolute dependence of the soul on Him for all good, both natural and moral ; and his willingness to com municate both through Jesus Christ. These united, and thor oughly understood, constitute those views, and awaken those emotions, which, together, are commonly styled Convictions of Conscience ; or, to speak perhaps with more precision, that awak ened state of the Conscience, which usually precedes Regenera tion ; and which, in the ordinary course of God's providence, seems indispensable to its existence. Converse with as many re ligious men, as you please, concerning this subject ; and every one of them will declare, that he has passed through a state of mind, substantially of this nature ; and will inform you, that it anteceded every hope of reconciliation to God, and every exer cise, which he has believed to be genuine religion in itself Such, then, may be deemed one of the laws of the moral or spiritual kingdom: a law, which appears to be formed with supreme wis dom, and with supreme benevolence to the sinner. If he were never to entertain such a sense of sin; if he were never to have such apprehensions of his danger ; if he were never thus to feel his dependence on his Maker; he could not, I think, form any just views of the nature, or greatness, of his deliverance ; nor of the goodness of God in rescuing him from destruction, sanctifying his soul, and blotting out his transgressions; nor of the impor tance, or excellence, of that holiness, with which he is endued; nor of the nature and glory of that happiness, to which he will gain a final admission. In a word, it seems indispensable, that such a state of mind should precede his regeneration, in order to enable him, throughout all his future being, to understand what God has done for him, and to feel the gratitude, actual ly felt by the minds, and joyfully expressed in the praises, of the first-born. Vol. IV. 8 58 THE MEANS OF GRACE ; [SER. CXXXVI Some persons, when considering this subject, appear to feel, as if regeneration could not be absolutely attributed to the Spirit of Truth, unless it was accomplished, altogether, without the em ployment of Means. But this opinion is plainly erroneous. The very Means themselves are furnished entirely by this Divine Agent. When furnished, all of them, united, would prove wholly insuffi cient without his Creative influence. No man, in his sober senses, ever mistrusted, that ploughing and sowing, rain and sunshine, would produce wheat. The Almighty Power of God, after all these things have operated to the utmost, is absolutely necessary even to the germination of the seed, and still more obviously to the per fection of the plant. In the same manner, whatever means may be employed in bringing man from sin to holiness, and whatever may be their influence, the Creative power of the Divine Spirit is absolutely necessary to accomplish his renovation. All that can be truly said, in this case, is, that this Glorious Person operates in one manner, and not in another. The human soul is not regenerated in the same manner with that, in which the dust of the ground was originally made into a human body. In this case, a mere act of Divine power, uncon nected with every thing else, accomplished the effect. But, before renewing man, God is pleased in the usual course of his Spiritual providence, to instruct him, to alarm, to invite, to promise, and to persuade. To prove the usefulness of these means, nothing more seems necessary, than to observe, that they always precede, or at tend, our renovation : that is, always in the usual course of provi dence. It is the soul, which is thus taught, alarmed, and allured, upon which descends the efficacious grace of the Holy Spirit; and not the soul, uninstructed, unawakened, thoughtless of its guilt, and devoted only to the pursuit of sensual objects. The xohole his tory of experimental religion, both within a.id without the Scriptures, is, unless I am deceived, a complete confirmation of this truth. But to the existence of this state of the soul, the Means of Grace, as I have described them, and their influence, appear to be indis pensable. By the Instructions, which they communicate on the one hand, and the Impressions, which they make on the other, con cerning spiritual objects, they appear, whenever employed with seriousness, fervour, and perseverance, to bring the soul into this interesting and profitable situation. It is, I conceive, with refer ence to this fact, that God says, Is not my word as the fire, and as the hammer, that breaketh the rock in pieces ? With reference to this fact, Christ says, that his words are spirit and life ; and that they will make men free from the bondage of corruption. With the same reference, Paul declares the Gospel to be the Power of God unto salvation ; and the Word of God to be quick and powerful, and sharper than any two-edged sword. From this power of the Gospel was derived the fact, that the Jews, who crucified Christ, SER. CXXXVI.] THEIR INFLUENCE. 59 were in such numbers pricked in the heart by the preaching of St. Peter, and cried out. Men and brethren, what shall we do ? All the efficacy, which I have attributed to the Means of Grace, does not, I acknowledge, amount to regeneration, nor ensure it. But it amounts to what St. Paul terms planting and watering. The increase must be, and still is, given by God only. In the same manner, God must create the grain : or the husbandman, after all his ploughing and sowing, after all the rain and the sunshine, will never find a crop. Still, these are indispensable means of his crop ; so indispensable, that without them, the crop would never exist. As truly, in the ordinary course of providence, there will, without the use of the Means of Grace, be no spiritual harvest. There will be no Instructions given ; no Impressions made ; and no realizing convictions of guilt, danger, and dependence, pro duced : and without these, there will be no regeneration of the soul, and no title obtained to eternal Ufe. SERMON CXXXVIl. THE ORDINARY MEANS OF GRACE. OBJECTIONS ANSWERED. 1 CoEiNTHiANS iv. 15. — For though ye have ten thousand instructors in Christ, yet have ye not many fathers ; for in Christ Jesus have I begotten you through tlie Gosptt. In the first discourse, from these words, I proposed, I. To show, that there are Means of Grace ; II. To show. What they are ; III. To explain their Infiuence ; and, IV. To answer the principal Objections to this scheme of doc trine. The three first of these subjects have been already discussed. I shall now, IV. Answer the principal Objections to this scheme of doctrine. These, as they are customarily alleged, may be considered as chiefly made to two practical inferences, which I shall derive from the two preceding discourses. 1. Il follows from the observations, made in these discourses, thai the Means of Grace ought to be used by Sinners ; and by Christians, for the purpose of promoting the salvation of Sinners. If there are Means of grace and salvation, given by God ; then they were given for the very purpose of promoting the salvation of sinners. As this was the end, which God proposed in commu nicating them to mankind ; it is an end, in which all men are bound to rejoice, and which they are plainly obligated to pursue. But unless these means are used by Sinners for their own salvation, they will ordinarily be of no benefit to them : and, unless Christians use them, also, for the purpose of promoting the salvation of sin ners, they will fail of their intended effect. Christian Ministers must preach the Gospel to sinners. Christian Parents must edu cate their sinful children in the nurture and admonition of the Lord. Christians must live, and act, and converse, with sinners. Other wise, the salvation of sinners will usually be neglected, and there fore will be unattained. Further ; if there are Means of Grace, then the appointment of them is wise ; the communication of them to mankind, benevolent; and the use of them by those, for, whom they were appointed, proper. It can hardly be supposed, that God has provided, and published, means of salvation to mankind, and yet by his own au thority made it improper, that they should be used. According to this scheme, sinners, although expressly commanded to fiee from SER. CXXXVIl.] THE MEANS OF GRACE, he. 61 the wrath to come, to seek the Lord while he may be found, and to turn from the error of their way, are yet by Divine authority pre cluded from the very measures, which alone will, in the usual course of things, produce the effect enjoined. That Christians are bound to employ the Means of Grace for the salvation of sinners, will not, I suppose, be doubted. That sinners must employ them, also, in various respects, is evinced by this very position ; as well as by the observations, made in the preceding discourses. If the Gospel is to be preached to sinners; they must hear. If Christian parents are to train up their children in the nurture and admonition of the Lord ; they must listen to their instructions. If sinners are to become acquainted with the Word of God ; or even to know whether that which is preached to them is the word of God, or not; they must read the Scriptures. If sinners are to be informed of the reality, power, and excellency, of religion, they must converse with religious men. If they are to understand, and feel, their guilt; they ra.\is\. commune with their own hearts. If they are ever to know the real nature of their character, and ef forts; they must pray. From their own use of the Means of Grace, almost all their deep impressions of their guilt, danger, dependence on Christ, and absolute need of the regenerating in fluence of the Spirit of God, must be derived. In a word, if they are to obtain salvation, as most, or all, other Christians have ob tained it ; indeed, if they are to obtain it at all, in the ordinary course of providence ; they must obtain it in the use of the Means of Grace. This is the way, which God has ever blessed, and will undoubtedly bless hereafter. Nor are we warranted to hope for his blessing in any other manner. To the proofs of this point, alleged in this, and the preceding discourses, I shall add but one, at the present time. God, in the Dispensation which he revealed to Moses, required all the Israel ites to use, continually, all the Means of Grace, furnished to them in the then existing Scriptural Canon. The parent, however sin ful he might be, who did not circumcise his man-child upon the eighth day, was by the express law of God punished with the ex cision of that child. Every male was expressly required to pre sent himself three times a year before the Lord : that is, at the tabernacle, or in the temple. All were rccjuired to keep the ap pointed feasts; particularly to celebrate the passover. They were required, without distinction, to offer the various appointed sacri fices ; to educate their children religiously ; and to seek the Law at the mouth of the priests, its ordinary ministers. It is remarka ble, that for the omission of these duties they were, in several in stances, to be punished with t xcision : particularly such as did not afflict themselves on the gre^t day of Atonement : Lev. xxiii. 29 : such, as, being ceremonially clean, forbore to keep the Passover : such, as killed an ox, lamb, or goat, and did not bring it to the 62 THE MEANS OF GRACE. [SER. CXXXVIl. door of the tabernacle, to offer an offering unto the Lord. Lev. xvii. 4. Thus the Israelites, and, in some of the cases, the stran gers who resided with them, were not only required, but required under this terrible sanction, punctiliously to use the Means of Grace, both ordinary and extraordinary. It is further to be observed, that the Israelites are no where, either in the Old or New Testament, censured for ihe fact, that they at tended on these uarious Means of Grace. They are often censured for their impenitence, and unbelief, indeed ; and the more severe ly for being impenitent and unbelieving in the midst of these so lemn services, because the abuse of such privileges obviously enhanced their guilt. But not a hint is given us, either by Christ, the Prophets, or the Apostles, that they were censurable, merely for being present, when these means were employed by others, or for being active in employing them, themselves, for their own good. The Gospel, therefore, regards this subject exactly as it was re garded by the Law ; and has introduced no change, in this respeCt, into the Divine dispensations. 2. It follows from the same discourses, that Ministers ought toad- vise, and exhort, sinners to use the Means of Grace. If God has appointed these means, and is daily blessing them; if he has usually, and not improbably always, wherever the Gospel has been published, conveyed his spiritual blessings to men in this way ; then it cannot be reasonably doubted, that Ministers ought to advise sinners to labour, in this way, to gain eternal life. As to sinners in general, this is the only way, in which eternal life will be gained. Refusing them this advice, there fore, is no other, than refusing them any advice concerning their salvation. To this scheme it is however objected, 1. That regeneration, being immediately, and solely, the work of the Spirit of God, is not at all accomplished by means ; and that, therefore, sinners, however strenuously they may use the Means of Grace, do, in, truth, nothing towards this change of character. That the act of regenerating man is an act of the Divine Spirit alone, I readily admit, and fully believe ; but I deny the consequence, drawn from this doctrine. If I am not deceived, I have, in both the preceding discourses, particularly in the first, proved it to be an error. The Text itself, if I mistake not, is a decisive proof, that it is an error. The Text asserts, to say the least, that St, Paul, by his preaching, contributed to the re generation of the Corinthian Christians. In a humbler sense he begat these Christians, as truly, as God did, in a higher sense. But if Paul contributed to the regeneration of these men by his preach ing ; the men themselves as certainly contributed to their own re generation by being present at his discourses, by hearing them, by understanding them, and by feeling with strong impressions the traths which he uttered. Had not all this been done by them; SER. CXXXVIl.] OBJECTIONS ANSWERED. 63 St. Paul might, with exacdy the same success, have preached to the dead. In the doctrine, for which I contend, there is, I apprehend, nothing embarrassing, and nothing which is even peculiar. God, as was observed in the first of these discourses, is equally the sole Agent in the production of a crop. But it would be a palpable absurdity, to conclude from this fact, that the crop would come into existence without the labours of the farmer. Were he not to plough, and sow, the ground ; a child knows, that not a stalk of wheat would be produced, St. Paul contributed as really to the spiritual harvest, as the farmer to the natural one ; and in the same sense : for, without his labours, that harvest would not have ex isted. Neither Paul, nor the husbandman, is at all concerned in the creative act ol God, employed in each of these cases. But both of them do that, without which this creative act would not exist. Accordingly, where the Gospel is not preached, regeneration does not take place ; as crops have no existence, where the earth is not cultivated. 2. It is objected, that the use of the Means of Grace, on the part of sinners, is itself sinful ; and that Ministers therefore, cannot con scientiously advise sinners to use the means ; since this would be no other, than advising them to commit sin. As this, in all probability, is the Objection, on which the greatest stress is laid, and that which has contributed most to perplex those to whom, and, not improbably, those also, by whom, it is urged ; 1 shall considci- myself as justified in exa mining it at some length. It is presented in various lights. I will endeavour to follow the course, pursued by the objectors themselves. It is triumphantly alleged, that the Scriptures have decided the point in debate ; and established the objection, immoveably, by such declarations as the following. The sacrifice of the wicked is an abomination to ihe Lord. Prov. xv. 8. The sacrifice of the zvick- ed is abomination : how much more, tuhen he bringeth it with a wick ed mind.'"' Prov. xxi. 27. He that turnelh away h'ls ear from hear ing the Law, even his prayer shall be an abomination. Prov. xxviii. 9. If, then, the sacrifice of the wicked is an abomination, if the prayer of the wicked is an abomination; it cannot be lawful for the wicked to pray, nor for a Minister to advise him to pray. I have, I believe, alleged the objection in its full force, and in the very terms, in which it is usually alleged. This, at least, has been my design. It is not pretended, that sinners are in the Scriptures expressly forbidden to pray; nor that Blinisters are expressly forbidden to advise them to pray. The objection is inferred from other de clarations of the Scriptures. Like other inferences, it is, how- • Especially when he offereth it lo serve some base end. Hodgson G4 THE MEANS OF GRACE. [SER. CXXXVU. ever, to be suspected, until it shall be shown to be certainly, and necessarily, derived from such declarations. The authority of a certain conclusion, fairly derived from the Scriptures, 1 admit. But in order to this admission, I must be satisfied, that it is certain, and fairly derived from the Scriptures. Let us now examine this in ference. 1. The Objection is founded on this general doctrine ; that, when ever an individual will commit sin in any conduct, he cannot lawfully adopt, nor be lawfully advised to adopt, that conduct. But from this doctrine it will follow, that sinners cannot lawfully do any thing, while in a state of sin, nor be lawfully advised to do any thing. There is as much certainty, that a sinner will sin in all other conduct, which he adopts while he is a sinner, as in pray ing. The ploughing of the wicked is expressly declared to be sin. Prov. xxi. 4. The way of the wicked, that is, his universal course of life, w declared to be an abomination to the Lord. Prov. xv. 9, The thoughts of the wicked are declared to be an abomination to the Lord. Prov. xv. 26. Of course, the wicked cannot lawfully plough, think, nor live in the ordinary course of life, that is, con verse, labour, buy, sell, and provide for their families ; nor be lawfully advised to do these, or any of these, things. It will be remembered that all these declarations, and all those quoted in a preceding paragraph, were written by an Israelite un der the Mosaic dispensation ; and written for men, living, also, urider the same dispensation. Yet, in that very dispensation, God required Moses to command all sinners, of that nation, to labour; to cultivate their own ground; to circumcise their children; to celebrate the passover ; to ofler sacrifices; to be present at the public worship of God; to hear and learn his word from the mouth of their priests; and to teach' all these things to their chil dren. It will not, I presume, be questioned, that Moses'm enjoin ing these things upon the sinful Israelites, as well as upon the vir tuous ones, acted lawfully ; or, in other words, was guilty of no sin. But what was lawful ior Moses, in this case, is in itself law ful. Accordingly, it was lawfully done by all the Ministers, who followed him in the Jewish Church. It cannot therefore fail lo be lawful to Christian Ministers, unless it has been plainly forbidden. It will here be said that Moses, in requiring this conduct of the sinful Israelites, neither commanded nor authorized them to con tinue sinners in performing it. This is unquestionably true. So far from allowing them to continue in sin, he required them to per form these various duties from supreme love to God. Equally true is this of the Christian Minister, in directing sinners to use the Means of grace, or to perform any of the other duties of life. Instead of directing or allowing them to remain impenitent, he di rects them to perform every duty with a virtuous disposition. From this doctrine it will also follow, that it is unlawful to advise Christians themselves to use the Means of grace, or indeed to SER. CXXXVIL] OBJECTIONS ANSWERED. 65 adopt any course of conduct whatever. Both the Scriptures and observation teach us, that Chrisdans continually sin ; that they sin in their repentance, in their faith, in reading the Bible, in prayer, in the observance of the Sabbath, in their attendance on pubhc worship, in the education of their children, and in the ordinary business of life. Whatever conduct they adopt, we know that they will sin in performing it. On this principle, therefore, they cannot lawfully adopt, nor be lawfully advised to adopt, that con duct. Of course, as our Lord, when he directed the Apostles to go and preach the Gospel to every creature, knew that they would commit sin in obeying it ; the direction itself, according to the scheme which I oppose, was unlawful. It will here probably be asked. What then shall be done ? Shall we advise men to commit sin? To this question I answer, that, ac cording to the spirit of the objection, you must either advise them to nothing, not even to repent and believe ; or you must advise them to commit sin : for according to the objection, advising them to any thing, even to repent and believe, is advising them to com mit sin. But I appreherkd that this account of the subject is as unfound ed, as the scheme enforced by it is impracticable. God, as it ap pears to me, deals with mankind, and, if he deals with them at all according to the System of Providence which he has established, must deal with them, as rational beings. As they are all originally sinners ; every thing addressed to them, either by God or man, must be addressed to sinners. He has commanded and exhorted, sinners in his own person ; and has required men also to teach, and exhort, them in his name. In these commands and exhortations, two things are included : the Act to be done, and the Disposition with which it is to be done. The command or counsel sometimes includes both expressly ; and sometimes but one. Such com mands and counsels, as direct to the performance oi the act, direct to that act, which, in ihe case stated, is proper to be done ; and imply the disposition with which it should be done. Such, as direct the disposition, require that, and that only, which is virtuous. Those, which require the act, regulate both the heart, and the external conduct. Those, which require the disposition, regulate merely the affections of the heart. Commands of both these kinds, God has evidently given to men as rational beings merely ; and often without discriminating at all their moral character. They are given to all men. The duties which these commands enjoin are numberless. They occur every day, and are as obligatory on the sinner as on the Christian, They bind with their whole force every man by whom they are known. Among these, are prayer, attending public worship, reading the Scriptures, and industry in our lawful business. God requires every man to perform these various duties of hfe as they occur. He does not leave him at liberty to defer the performance, until he Vol. IV. 9 66 MEANS OF GRACE. [SER. CXXXVU. has discovered whether he is the subject of Evangelical repent ance. He requires the performance at the time; and, if the ih* dividual refuse, God will not hold him guiltless. But, it will be asked. Is not every action to be performed from supreme love to God ? An answer to this question has already been given. This disposi tion is implied in every action which God requires us to perform ; and God will accept of no performance which does not flow from this source. To such a performance only, is an impenitent sinner directed, when he is directed to pray, to read the Scriptures, to worship God in the sanctuary, or to use any of the Means of grace. It will be further asked. Whether the man, who performs the act merely, can be said to obey the command of God ? What is here act ually done is easily understood ; so easily as to admit of neither debate nor doubt. The person n question performs the act which God requires. But if he does not perform it cordially, he is not obedient in the cordial or virtuous sense. I shall perhaps be asked still further, Whether the man, who per forms the act merely, is any better for performing it, than if he had neglected or refused to perform it ? I answer, that, supposing the man's disposition substantially the same in both cases, he is less sinful when he performs the act, than when he neglects or refuses to perform it. This I say with confidence, because God has said it repeatedly, and in the most unambiguous manner. Of several kings of Judah, who were plainly sinners, particularly of 7oa*/j and Amaziah, it is directly said, that they did that which was right in the sight of the Lord. Of Joash it is said, that he did thai which was right in the sight of the Lord all the days of Jchoiada the Priest. Of Amaziah it is said, that he did that which was right in the sight of the Lord, but not with a perfect heart : that is, not with a good or virtuous heart. In other words, these princes performed those external actions, which God had required. The same thing, in substance, is declared concerning several other Kings of Judah. But who can doubt, that to do that, which is right in the sight of the Lord, whatever it may be which is thus right, is less sinful, than to do that, which is wrong in the sight of the Lord ? Who can doubt, that these declarations are intentionally commendatory; and that they exhibit these princes as thus far less sinful, than those, of whom it is said, that they did evil in the sight of the Lord? The same sentence of God concerning the same subject is given us, in another form, in the cases oi Ahab and Jehu. Oi Ahab it is said, that, when he heard the words of Elijah, announcing to him the destruction of his family, he rent his clothes, and put sackcloth upon his fiesh, and fasted, and lay in sackcloth and went softly. It is immediately subjoined. And the word of the Lord came to Eli jah the Tishbite, saying, Seest thou how Ahab humbleth himself be fore me? Became he humbleth himself before me, I will not bring the evil in his days. In his son's days I will bring the evil upon his SER. CXXXVIL] OBJECTIONS ANSWERED 67 house. Jehu was commissioned to destroy the family of Ahab. This commission he punctually executed. When he had finished this work, God said to him. Because thou hast done luell in execut ing that, which was right Un mine eyes, and hast done unio the house of Ahab according to all that was in my heart; thy children, of the fourth generation, shall sit on the throne of Israel, Immediately il is subjoined, But Jehu took no heed to walk in the Law of the Lord God of Israel with all his heart ; for he departed not from the sins of Jeroboam, who made Israel to sin. Here we see both these princes rewarded, and expressly declared by God himself lo be rewarded, for external actions merely. For both, in a man ner ecjually exjircss, are pronounced, still, to be gross sinners. But that,, which is declared by God lo be rewarded by himself, is not so sinful conduct, us that, which is either not thus rewarded, or is |)iiiiished. Of Jehu, God says further. Thou hast done well in executing thai lohich is right in mine eyes. He, who has done well ill executing that, which is right in the eyes of his Maker, has not done so ill, as he, who has perpetrated that, which is wrong in his eyes. What is thus taught in the Scriptures, may be advantageously illustrated by the common experience of ourselves. The person, who docs those actions, which God requires, dishonours his Maker hy his life far less', and contributes lo the well-being of mankind far more, than he, who does them not, or w ho docs the contrary actions. To the eye of mankind the actions themselves are, often, exactly the same; and have exactly the same influence, when performed by an unrenewed, as when pcrlornied by a. re newed, man. The actions of an unrenewed man, therefore, may have a very beneficent influence on the interests of mankind, when perlbrnicd agreeably to those Commands of God, which re- ulato the external contlucl of men. According to the scheme ere exhibited, the Israelites, as has been oli>ei\'ed, were recjuired to be |)reseiil at the various religious services, enjoined by the Mosaic Law, Yet God perfectlv knew, an J all the succeeding Prophets and Teachers also knew, that the gr eater jiart, by far, of those, to whom these recjuisitioiis were addressed, were sinners. Still, they not only rer|uired them to repent and believe, but ad vised, exhorted, and commanded, them, also, to do all these things. Nor would il have been any vindication to them for omitting the action, that their disposition was not sanctified; nor of the Pro- jihet, or the Priest, for not exhorting them to the action, that they coiihl not conscientiously advise sinners to any thing, beside Faith and Repentance. The same scheme is pursued throughout the New Testament. Clll¦i^t, adopting the very language of the Law, directed the ten lepers to go, and show theinsclves lo the Priests, in order to iheir cleansing. Luke xvii. 12. Nine of these lepers appear to hnve been sinners. This Christ knew as well, before, as after. 68 THE MEANS OF GRACE. [SER. CXXXVU. Yet he did not think this a difficulty in his way towards giving them this direction. He directed a collection of Jews, of whom he testifies, that they did not believe, to search the Scriptures for the purpose of dis covering his true character ; and this, plainly, in order to their faith. John v. 39, 44. He directed the young Ruler, who plainly was not a believer, to go, and sell all that he had, and give to the poor, and come, and fol low him. He directed ihe Herodians to render to Ccesar the things that are CcBsarh. They were sinners. But paying tribute was neither re penting nor believing. He directed the Scribe, in the parable of the good Samaritan, to go and shew kindness to his enemies. Yet this scribe appears to have been an unbeliever. He directed Paul, also, after he had fallen to the earth, and en quired what he wou\d nave him to do, lo arise, and go into Damas cus, where it should be told him what he would have him to do. Peter, also, directed Simon Magus to repent, and pray thai ihe thoughts of his heart might be forgiven. It has been thought, that Peter directed him lo repent first, and then to pray for forgive ness. This certainly is an unnatural construction of the pas sage. The obvious meaning is, that St. Peter directed both of these things to be done immediately ; and without indicating any intention that Simon should wait until after he repented, before he began to pray. Many more examples of a similar nature might be added. It will not be supposed, that in any one of these directions, the objects of them were commanded or advised lo commit sin. As rational beings they were directed to do such things, as, in ihe character of actions, were proper to be done in their circumstan ces : while a general indication of their duty as to the disposition with which they were to be done, is unquestionably implied in all these passages. These passages, however, show that, in his preaching and ad vice, a minister is not to confine himself to the mere enjoining of Faith and Repentance ; but is to extend them to any other con duct in itself proper to be pursued ; while he universally leaches these great Christian duties, as the immediate end of all his preaching. Antecedently to every effort, which the sinner makes, he is wholly ignorant whether God will not enable him lo obey with the heart. It is also his indispensable duty thus to obey. When ever advice or exhortation is given to sinners, by any minister, he is equally ignorant whether they will, or will not, obey with the heart, as well as with the outward conduct. He knows, also, that it is their duty lo obey in this manner. The effort therefore ought to be made ; Lnd the advice given. SER. CXXXVIL] OBJECTIONS ANSWERED. 69 In this manner I understand all those general commands, and exhortations, which respect the affairs of sinners. Our Saviour, preaching, obviously, to a collecdon of sinners, says, Luke xiii. 24, Strive to enter in at the strait gate : and again, Malth. vii. 14, Enter ye in at the strait gate : because strait is the gate, and nar row is the way, that leadeth unto life ; and few there be that find it. The gate is at the head of the way, leading to the house, into which those, who enter at the gate, are finally to be admitted brist never speaks of Heaven as a city, but several times as a houue. Those who have not entered are obviously sinners : and to sinners he was obviously preaching in this kindred passage ot St. Luke. Of the same nature is the memorable passage in Isaiah Iv. 6, 7, Seek ye the Lord while he may be found: call ye upon him while he is near. The persons, here addressed, are in the second. verse, mentioned as those, who spend money for that which is not bread, atid their labour for thai which satisfieth not. Such persons are obviously sinners. Still they are directed to seek, and cal upon the Lord. If, then, it is still objected, that directing sinners to such acts is directing them to commit sin : the answer is short. God gave these very directions to the Israelites by Moses. Christ also gave the same directions to the Jews. It will not be supposed that he di rected them lo commit sin. It may be further said, that sinners will commit sin in their prayers. If they tontinue sinners they undoubtedly will. So will Christians. If this be a reason, why sinners should not be advis ed to pray ; it is also a reason, why Christians should not be ad vised to pray. But it will be replied, that the sacrifice of the wicked is an abom ination to the Lord ; while the prayer of the upright is his delight. That the prayer of the wicked is in some respects an abomina tion ; of hypocrites universally ; of other sinners generally ; is not to be questioned. There is plainly nothing holy in the conduct of impenitent men. But it will not follow, that the prayer of ev ery impenitent man is in such a sense abominable to God, as to ensure rejection from him, Christ did not tell the young Ruler that his inquiry concerning eternal life w as abominable : nor re fuse to hear, and answer him. On the contrary, the Scriptures inform us that Jesus, beholding him, loved him. This love was plainly distinct from the general benevolence of Christ to sinners: ibr with this benevolence he loves all sinners. The young Ruler he loved peculiarly ; and in a manner, in which he did not love the Pharisees, and the Jews generally. Otherwise, the fact would not have been specified. He did not, I acknowledge, love him with complacency : for he was not, a Christian. But he loved him, peculiarly, with what is called natural affection. In the character of this youth there was a peculiar natural amiableness ; such as all men sec, love, and acknowledge ; and acknowledge, 70 THE MEANS OF GRACE. [SER. CXXXVU. often, against their own doctrines. The foundation of this love is a train of attributes, belonging to Man, not as a sinner, nor as a saint, but as an Intelligent being. Of this number are native sweetness of temper; frankness, sincerity; simplicity, strongly seen in little children ; gentleness ; kindness ; generosity ; and compassion. All these are in themselves amiable in a certain de gree ; and in this degree they were loved by Christ. Hence I argue, that, as all Christ's affections were exactly ac cordant with truth and propriety, so this exercise of affection to the young man was of the same nature, and was perfectly approv ed by God. Of course, there is at times something in sinners, which, in itself, is not abominable lo God ; although their moral or sinful character is altogether abominable. Il is not wrong in itself, that sinners should desire food, or rai ment, or happiness, or safety from evil. It is impossible that percipient beings should exist, without desiring ihe two last of these objects : and equally impossible that men should not desire ihe two first. The best men, and the worst, desire them alike : and no man is for this conduct ever reproved in the Scriptures. To ask of God for happiness, and final safety, is not necessarily insincere, nor guilty, even in sinners. When sinners ask for mere mercy, or mere happiness, or mere safety, they may desire either as truly, as saints ; although their desires are not virtuous. So far as their desires are merely natural, inseparable from their nature, and sin cere, they are not morally wrong : nor are they exhibited in the Scriptures as objects of the Divine anger. Accordingly, the jirayer of the Publican, who was, I think, plainly a sinner, was not regarded w ilh mere anger by God ; and was exactly such a prayer, as I have mentioned : a prayer, for mere mercy and safety. He went down to his house justified rather than the Pharisee, because he had, in some important respects, a just sense of his character, and a sincere desire to be delivered from the dangers of it: while the Pharisee had neither. It is in the nature of things proper, that God, who saves no man for his merit, but communicates salvation merely from compas sion, should save those, who are sensible of their guilt, danger, and distress, rather than those, who are utterly insensible, stupid, and careless. The former, in the natural sense, are qualified, and the latter are unqualified, to understand his Mercy, the greatness of the Love of Christ, and the wonderful work of Sanc tification; and to feel the evils, from which they are delivered, and the blessings, to which they are introduced, beyond the grave. Accordingly, Sanctification, as I have heretofore particularly ob served, is communicated by God to sinners, only when they are convinced of their guilt and danger, and laboriously employed in asking for forgiveness ; and not lo those, who neither feel, nor strive, nor pray. If the prayers of convinced sinners were abom inable, in the sense of the objector ; could this fact exist ? Is SER. CXXXVIL] OBJECTIONS ANSWERED. 7] not the steady course of Providence a complete refutation of the scheme ? Finally. It will be asked. Do not sinners grow worse under con victions of Conscience, and in the use of Means ? To this quesUon 1 answer, that 1 do not know. Neither do my objectors. I do not believe the Publican was justified rather than the Pharisee, because he grew worse under his conviction. Indi viduals may grow worse ; and in one respect all certainly do. For they continue to sin so long as they are sinners ; and that, whether they are convinced, or unconvinced. Whether theirjcharacters, and conduct, are more guilty in any given instance, and during the periods immediately preceding, I am ignorant ; and shall remain so, until I can search the heart, and measure the degrees of depravity. As this is beyond the power of man; the whole inquiry is idle and vain. Whenever sinners commit the same sins against greater light. they are more guilty than when they are committed against less light. But no man can determine whether this, or any thing like this, is the case with a sinner under conviction in a given instance ; unless, perhaps, sometimes, the convinced person himself. I see no good reason, why this question should ever be introduced into Theological discourses. The only tendency of such introduction is lo perplex, and distress. I have now, unless 1 am deceived, considered this Objection, in all Its parts ; and in all the forms, in which it is customarily alleged. I shall now examine how far the Objectors are consistent with themselves in their other conduct towards sinners. Many of these Objectors have children ; and educate them religiously, as well as prudently. These children, in many in stances, they know to be sinners, so far as this character can be known in any case. Now all these parents advise, and exhort, and command, their children lo obey them; that is, in their ex ternal conduct ; to attend their family prayers ; lo be present at public worship; to learn, and repeat prayers to God ; ahd to be earnestly and solemnly attentive lo these religious duties. They teach them, in the same manner, lo speak truth, to do justice, and to show kindness, to all, with whom they are concerned. They require them, also, to labour; to preserve their property; to go regularly to school ; to perform errands ; and to do many oilier services. In a word, by the whole weight of their own au thority, and that of the Scriptures, they require them to do every useful and desirable act, and to imbibe every useful and desirable habit. Now it is to be remembered, that these children are sinners; and are known to be sinners. Ofcourse, whatever conduct they adopt, they will commit sin. Of course, also, whatever conduct they are advised to adopt, they will, according to the general principle, on which the objection is founded, be advised to com- 72 THE MEANS OF GRACE. [SER. CXXXVU. mit sin. They will as probably, or as certainly, commit sin in executing the commands of their parents, attending public or fam ily warship, going to school, or performing an errand, as other sinners do in praying, or performing any other act, not in itself sinful. How, then, can these parents, pardcularly such of them as are skilled in this controversy, advise their sinful children lo pursue these kinds of conduct? Nay, more ; how can they exhort, and command them ; reward them for obeying ; and punish them for disobeying ? The bare advice, or exhortation, given to other sin ners, and prompting them to pray, and strive, that they may be saved, -is, in the view of these parents, unlawful; and they refuse to give it. But to their own sinful children they not only give ad vice, of the same unlawful nature ; but add to their exhortations and commands their rewards and punishments. Suppose the child of such a parent should refuse to obey such a command, or any other, because he was, and because his pa rent knew he was, a sinner, and could not, therefore, lawfully do the thing commanded, nor his parent lawfully command him to do it : what could the parent answer, consistently I mean, with his own principles ? Plainly, he could not reprovp the child for his refusal ; nor afterwards advise, exhort, nor command, him to do any thing, until after the child should have hopefully become a Curistian. But. in this case, what would become of children ; and, ultimate ly, of the world ? If children were not advised, what useful thing could they know ? If they were not exhorted and commanded, what' useful thing would they do; what useful habit would they establish, or even imbibe ? Without such habits, what valuable end of their being could they answer? They would evidently become mere beasts of prey ; and make the world a don of violence and slaughter. In the same manner, and on the same principles, no person, entrusted with the government, or instruction of mankind, can advise, exhort, or command them, while sinners, lo do any thing, except to repent and believe. Civil Rulers, and Instructors, are daily called upon by their offices to advise, or otherwise direct, such as are plainly sinners. Every law and regulation of a State, or Seminary of Science, is possessed of this nature ; and is a greater transgression on the part of the Lawgiver, or Ruler, than advice can be ; because it contains a stronger expression of his will, and a more powerful inducement to the conduct, which is prescribed. When parents, therefore, or others, advise ; they are, according to the Objection, guilty. When they exhort, or com mand, they are more guilty. When they reward, or punish, they are most guilty. As Civil Rulers and Instructors are obliged, equally with Minis ters, to do what is right, and avoid what is wrong; they can no more SER. CXXXVIL] OBJECTIONS ANSWERED 73 be justified than Ministers, in advising, exhorting, or commanding, sinners to do any thing, which is unlawful. Hence, unless their subjects, or pupils, should first repent and believe, they cannot require them to do any thing antecedently to their Repentance. The world, of course, must be uninstructed, and ungoverned, until the Millennium: and, what is still more to be lamented, the Mil lennium itself, according to the usual course of God's Providence, will never arrive. Among the regulations, which exist in all Literary Institutions, one, ever esteemed of high importance, is the establishment of Public Prayers, At these, students, universally, have hitherto been required lo be present. But on the scheme which I oppose, this requisition is altogether unlawful. In every such Institution, there is conclusive reason to believe, that the great body of the members are impenitent. None of these, therefore, can, according to this scheme, be lawfully required to attend this worship, nor the public worship of the Sabbath, But what would become of a literary Institution, if this attendance were not required? AVhat would ihesf very parents say, if it were to be dispensed with in the case ot their own children ? A Christian is the Master of a Family; but, as is sometimes the fact, is obviously the only Christian in the family. According to this scheme, it is plam, he cannot set up family worship; because he can neither require, nor advise, the members of his household to be present at this religious service. Ministers, usually at least, preach more or less lo sinners ; and customarily endeavour to suit their sermons to the circumstances of impenitent men. But they can never lawfully advise sinners to be present, that they may hear them preach. Nor can a Parent be justified in directing his children lo be present ; or to stand up to worship ; or to listen, that he may learn, and perform his duty: for, in all these things thoy are still sinners, and will commit sin. Nor can a Minister advise his sinful parishioners to support him; or to Iniild, or repair, a Church; or to do the external acts of char ity, justice, or truth ; or lo arm in defence of his country ; or to obey its laws, and magistrates. In all these things, when done antecedently to regeneration, they are as really sinful, as in pray ing, and in striving, for salvation. The very persons, who rely most upon this Objection, rejoice universally, when mankind are, in any place, awakened to solemn consideration concerning their guilt and danger. But everv awak ened sinner prays : and no person can by anv ordinarv means prcNcnt him from praying. AVhy do these men rejoice ? Certainly not ill the sin, which the persons awakened are supposed to com mit. Certainly not in the abominable character, which these prayers have in the sight of God. In what, then, do they rejoice? Undoubtedly, in the prospect of the sinner's sanctification, and Vol. IV. 10 74 THE MEANS OF GRACE. [SER. CXXXVU. return to God. Of course, there is such a prospect. In this an gels would also rejoice. 3. It is objected, that advising Sinners to pray will encourage them to sloth, and quiet them in sin. That this consequence may follow, I shall not deny. But it will follow, only from an abuse of the doctrine, which is here taught, A bad man may pervert a good doctrine to bad purposes: but this is no obj'^ction against the doctrine itself. These very conse quences have, 1 verily believe, flowed from the doctrine of my objectors in ten inslaiic<;s, where in one they have flowed from that which I am supporting. It is the duty of all men immediately to repent of their sins, and turn to God, with faith in the Loi-d Jesus Christ. These things I would always preach ; and wish my hearers always to believe, and feel. For this end I would exhort ihem to be present, that they might hear, and feel, them. For the same end I would ex hort parents, to teach them to their children in the morning of life, that they may know and feel them from the beginning. Nor am I less desirous, that they should read the Scriptures, that they mav find, and feel, the same things in tham, as uttered by the mouth of God ; that my own errors may in their minds bp corrected, and the truths, which 1 preach, enforced by that holy book. For the same reasons I wish them lo mark the lives, and enjoy the conver sation, of Christians ; that they may be enlightened by their views, and deeply affected by the excellency of Religion, manifested in their conduct. The religious writings of others I recommend, for the same important purposes. I preach, and write, with the hope of doing some real good to mankind. That others, with the same design, possess more ability to accomplish this interesting purpose, I cannot entertain a doubt. The same reasons, therefore, which make me wish, that the Congregation, allotted lo me, may be pres ent, to hear my discourses, must, with enhanced force, render me desirous, that they should also read the writings of others. Finally ; Whatever is thus taught, enforced, and gained, I urge them to make by solemn meditation a part of their own habitual course of thought ; compare with their own moral condition ; and bring home lo their hearts, by asking God to sanctify them, and to bless the Means of knowledge and amendment, which He has been pleased to put into their hands. In all this I see no natural cause of sloth, or quiet in sin. On the contrary, there is here, if I mistake not, more done to awaken, engage, and encourage men to seek salvation, than on the scheme of the Objector. When I remember, that Divines of the first re putation, and the greatest success, have thus preached ; and that in the use of these very Means, the great body of mankind, who appear to have been, or to be now. Christians, have become Chris tians ; I feel assured, that this is the propur manner of persuad ing others to assume the same character, and placing them in the way to a blessing from God. SERMON CXXXVIII. THE ORDINARY MEANS OF GRACE, HEARING THE WORD OP GOD. LcKE viii. 18. — Take heed, thei efore, how ye hear. In the last discourse, but one, I distributed the principal Means of Grace under the following Heads : I. The Preaching of the Gospel ; II. Tlie Reading of the Scriptures ; III. Prayer ; IV. Correspondence with religious men; V. Religious Meditation ; particularly Self-Examination ; and, VI. The Religious Education of Children. In that discourse, also, I endeavoured to exhibit the Infiuence of these Means in the Work of Salvation. The next object, which I propose, is a Separate Consideration of these several subjects ; that their respective efficacy maybe more particularly displayed. It will be remembered, that they are all, here, to be considered as Means, in ihe application of which, holi ness is originally communicated, as well as Means of improving in holin,ess. The direction in the Text is, I apprehend, a direction given to all men, who are in possession of the Gospel. Il is delivered in the most general terms ; and may, therefore, be regarded as ex tending to every mode of hearing, which is useful. There are modes of hearing, which, unless I am deceived, are eventually use ful to sinners ; and in which the Gospel becomes to sinners the power of God unto salvation, I shall consider these modes, as included in it ; modes in which I should wish a sinful child of my own, and for the same reason should wish others also, to hear the Gospel. Such, as have heard in these modes, have in great mul titudes, as I verily believe, been profited, in a degree which no man can estimate. The persons, who in this sense would take heed how they hear the Gospel ; by which I intend the Scriptures at large ; ought, while they hear, to remember the following things. 1. That the Gospel is the JVord of God, To prevent any misapprehension, I wish it to be kept steadily in view, that no attention, or reverence, is here claimed to Preach ing, any farther than the Gospel is preached. To the mere opin ions, and declarations, of a Preacher, as such, no other respect is due, than that, which by common consent is rendered to the opinions and declarations of all men, of similar understanding and 76 THE MEANS OF GRACE. [SER. CXXXVIII worth. The best opinions of men are merely useful, wholesome ad vice. The Scriptures are a Law ; possessed of Divine authority, and obligation. So far as the doctrines, precepts, and ordinances, of the Scriptures are preached, they claim the reverence, which they themselves have challenged. The solemn remembrance, that the Scriptures are the Word of God, involves a variety of interesting considerations. In this character, particularly, ihey come home to us as the Word of Him, by whom we were created, and by whom we are preserved, and governed. From this Great and Glorious Being, all that we have, and all that we hope for, is, and must be, derived. We are his property ; and are rightfully disposed of, and rightfully requir ed lo dispose of ourselves, according lo his pleasure. In the Scriptures alone is this pleasure made known lo us. In them alone, therefore, we learn the proper destination of our faculties, our services, and ourselves. The Law, by which we are here re quired to do his pleasure, is invested with all possible authority, and obligation ; and demands our reverence, and obedience, in a manner supremely impressive. As the Word of God, also, the Scriptures are dictated by his Wis dom, Goodness, and Truth. They are the Word of Him, whO can not mistake, deceive, nor injure. Consequently they contain all things, necessary for life and godliness ; whatever we need to know, and whatever we ought lo do, for the attainment of his ap probation. On their entire wisdom and integrity, their fitness to promote the great purpose for which they were written, and their conduciveness to it in ourselves, we are wholly to rely. Not a doubt can be reasonably entertained concerning the truth of the doc trines, the soundness of the precepts, or the sincerity of the prom ises. Nor are we any more to distrust the certainty of the threat- enings, or the reality of those awful dangers, which they disclose. We are bound on the one hand not lo question the truth, and on the other, not to dispute the wisdom and goodness, of that, which is revealed. All things, which this sacred Book contains, are to he received as they are. Our own opinions are implicitly to bow be fore them : and we are ever to be ready to believe, that what \fe think the foolishness of God is wiser than men ; than all the substitut ed opinions of ourselves or others. Let God be true, ought to be our invariable language, but every man who opposes his declara tions, a liar. Against this great and awful Being we have rebelled. Hence, although he is our Creator, Preserver, and Benefactor, he still re gards our moral character with abhorrence. The Scriptures, there fore, are published to us as ihe Word of an offended God. Hence are derived all those denunciations of anger and punishment, found in them ; which could have no place in the Will of God, as re vealed to obedient creatures. SER. CXXXVm.] HEARING THE WORD OF GOD. 77 As the Word of God, the Scriptures announce to us, that, notwith standing our rebellion, he is willing to be reconciled to us. We are, therefore, ever to remember, that they are the Word of the Father, and of the Redeemer, and of the Sanctifier, of mankind. In these venerable and amiable characters, God appears to us with infinite tenderness and endearment. His Word is thus presented to us as the pleasure of the best of all friends, and the most affectionate of all parents. In our ruined condition he beheld us with bound less mercy ; and, unasked and undesired, undertook to rescue us from destruction. For this end, the Saviour came into the world, lived a life of humiliation, and died a death of anguish and infamy. For this end, the Spirit of Truth came into the world, to convince, renew, and purify, the hearts of mankind. Of these Three Persons in the One Jehovah, the Scriptures are the Word; willed by the Father, dictated by the Son, and inspired by the Holy Ghost. As the Word of God, the Scriptures are the Word of Him, on zohom we daily depend for life, and breath, and all things. Whatever we enjoy he gives : whatever we hope for must, if enjoyed at all, be also given by him. Without him, we are poor, and miserable, and in zoani of all things. With his favour, we shall be rich indeed, and have need of nothing. The Scriptures are also the Word of Him, by whom wc shall he judged, and rewarded. The day is hastening, when we shall be called lo an account for all our conduct ; and shall be compelled to rehearse il before him. If w^e have done well ; if we have obeyed, worshipped, and glorified him, and served our generation according to his will ; we shall be acquitted in this great trial, and received to everlasting glory. If we have done evil, and refused to do good ; we shall be driven away to final and irremediable per dition. Whenever we are assembled to hear the Gospel, we are to re member, that with reference to all these solemn things il is the Word of God. 2. That we are sinners, who infinitely need forgiveness and sal vation. As sinners, we are irreversibly condemned by that divine law, which we have broken, and by that just government, against which we have rebelled. The soul that sinneth shall die, was the origi nal sentence of that law to mankind ; the sentence of Him, who can neither deceive, nor change. The sentence will, therefore, be executed in its strict meaning on all, who disobey, and who do not become interested in the Redemption of Christ. Under such a sentence, infinitely dreadful, and unalterably certain, our danger is immensely great, and our ruin entire. From this sentence, therefore, we infinitely need a deliverance. Our all is at stake ; and our souls are in a situation of the most terrible hazard. Hell, if wc continue in this situation, is open before us, and destruction Imth no covering. 78 THE MEANS OF GRACE. [SER. CXXXVIU. It is impossible, that any beings should be in a state of more ab solute and pressing necessity. Rational, immortal, and incapable of perishing by annihilation ; we must be, and be for ever. But to exist for ever, and yet to be sinful and miserable only ; is a doom, compared with which, all other characters and sufferings lose their deformity and wretchedness, and rise into happiness and distinc tion. When we are present in the house of God, we should recall with deep affection this intense and melancholy necessity ; and feel the declarations of Scripture with a concern, suited to the in estimable importance of our situation. 3. That the Scriptures are the Book, in which alone the terms, and means, of salvation are published. The Word Gospel, as you know, signifies good tidings, or joy ful nezos. This name is given to the Scriptures generally, and to the New Testament particularly, because they contain the best of all tidings, ever published to this ruined world. Independently of the Gospel, all the race oi Adam are under a sentence of con demnation, without a friend, and without a hope. To these for lorn and miserable beings, the infinitely merciful God has been pleased to make known a way of escape ; a deliverance from de struction. This glorious communication is made to mankind in the Scriptures only. From no other source has man ever learn ed, that God is reconcileable on any terms ; that sinners can be forgiven ; that there is in the universe an Atonement for sin; or that any atonement will be accepted. From no other source have we been informed, that God will be pleased with any wor ship, which we can render; or, if he will, what that worship is. Without the Scriptures, we know not, that the connexion between God and man, between heaven and earth, can be re newed ; or that the gates, which admit inlelhgent beings to the world of enjoyment, have been, or will ever be, opened to apos tate creatures. To beings, in circumstances of such necessity and danger, ti dings even of partial deliverance must be dehghtful. But these are tidings of complete deliverance from sin, and of an entire es cape from misery. To beings, left in absolute ignorance of recon ciliation lo God, and in absolute despair of future enjoyment; lo whom the world of happiness was shut, and to whom the ages of eternity rolled onward no bright reversion ; even the uncertain rumour of relief must, one would imagine, echo throughout every region of the globe, which they inhabited, and thrill with inex pressible emotions in every heart. But these are certain tidings from God Himself concerning this glorious possession ; from the God, who cannot deceive ; the God, whose promises endure for ever. This great salvation is, however, proffered by God on his own. terms only. In the same Scriptures are these terms found. From them alone can we learn on what conditions we may obtain life, SER. CXXXVIU] HEARING THE WORD OF GOD. 79 and escape from death. The way of holiness, to which the Gospel alone directs us, is there made a highway ; and wayfaring men, though fools, need not err therein. In the Scriptures, also, are the means of this Divine, and immor tal, attainment presented to our view. Here we are taught, that we become possessed of a title to everlasting life by Faith, Repent ance, and Holiness, Here, also, is pointed out the way, in which these indispensable characteristics are communicated ; viz, the Means of Grace, already mentioned in these discourses. Both the Means, and the terms, are eminently reasonable and desirable; in themselves real and superior good, and the way to greater good ; easy of adoption and use, and, with the divine blessing, efficacious to the end, for which they are used ; sanctioned with supreme au thority by the testimony of God, and daily confirmed by their ac tual influence on multitudes of mankind. When, therefore, We hear the Word of God, we are ever to remember, that we are taught things, in this respect infinitely interesting to us, and incapable of being derived from any other source. 4. That in order to be saved we must understand the Means, and the Terms, of salvation. There is no other Word of God, but the Scriptures : and, be side God, there is no other being, who can inform us what we must do to be saved. Philosophers may investigate, and write, from fjeneration to generation: this vast momentous subject has ever ain, and will ever lie, beyond" their reach. Those who read, and understood, the instructions of the ancient philosophers, were nev er reformed by their doctrines. Those who read, and understand, the moral systems of Infidel philosophers, are never amended by them, but corrupted of course. The Scriptures, on the contra ry, have been the means of renewing, and reforming, millions of the human race. But this sacred book was never of the least use to any man, by whom it was not in some good measure under stood. To enable mankind al large lo understand it, God insti tuted the Evangelical Ministry. All complicated objects of the intellect are far better known by sober reflection, and diligent re search, than they can be by casual, or cursory, thinking. The Scriptures contain a system immensely complicated. They de mand, therefore, the most patient, persevering study, and thorough investigation. Hence Ministers, consecrated originally to this em ployment, are commanded to give themselves wholly to the Minis try ; particularly to reading and to meditation ; that they may not be novices, nor furnish reasons to others for regarding their dis courses with contempt. But all their labours will be to no pur pose, unless those, who hear them, understand their discourses, however evangelically, and usefully, they may be w ritten. Every hearer, thcretbre, should solemnly call to mind, in the house of God, that the means, and terms, of eternal life, then are published 80 ME.ANS OF GRACE. [SER. CXXXVIU. to him ; that they are found no where, but in the Scriptures ; and that the Scriptures can be of no benefit to him, unless he under stands them. His highest interest, and indispensable duly, de mand of him therefore, that he should hear, as for his life. It ought to be added, that all these things are not only explain ed in the Scriptures, but enforced on the heart with supreme power and efficacy. " MoUves, of amazing import, are here pre sented, lo persuade the sinner to repentance. Alarms compel ; invitations allure ; threatenings terrify; and promises encourage, of such a nature, and exhibited in such a manner, as boundless Wisdom and Goodness thought best fitted to affect the heart. But all these, also, are in vain, unless heard, understood, and realized, by the sinner. 5. We are further to remember, that our opportunities of hearing the Word of God are few ; and that that, which we are enjoying, is not improbably the best, which will ever arrive. Our life itself is but a vapour, which appeareth for a little time, and then vanisheth away. Of this life, the opportunities of hear ing the Gospel compose only a litde part. The Sabbath is almost the only season, allotted to this end : a seventh part merely of our time ; and, as actually enjoyed by us, a much less proportion. By the weakness of childhood, the thoughtlessness of youth, and the hindrances of riper years, the number of Sabbaths, which we are able lo employ in gaining salvation, is greatly reduced. If those, which we lose in this manner by negligence, and by devo tion to the world, be taken from the whole number; we shall find those, which remain, fewer by far than we are usually aware : few, in themsekes ; few, especially, for so great and important a work. How many Sabbaths remain to us at any time, we can in no degree conjecture. That the number must be small, and that it may be still smaller, we know : but whether the present Sabbath be not the last, we can never know. Were we assured, that it was the last ; with what anxiety, care, and diligence, should we devote it to the attainment of endless life! As il may be the last; it ought to be regarded with the same anxiety. Whether it be, or be not the last ; it is unquestionably the best, opportunity, that we shall enjoy. It is in our possession: all others are merely expected. It is the Sabbath on which we are less hardened, and less guilty, than we shall ever be at any future period. God is now reconcileable. Before another Sabbath arrives. He may cast us off. His own command is. To-day, if ye will hear my voice, hardennot your hearts. Behold, now, says St. Paul, is ihe accepted time ! Behold, now is tht day of salvation ! Whenever, therefore, we are assembled to hear the word of God upon the Sabbath, we should solemnly feel, that we possess the best opportunity of obtaining everlasting life, which we shall ever enjoy. SER. CXXXVIU.] HEARING THE WORD OF GOD. 81 6. We are also to remember, that the Scriptures are the word, by which we shall be finally judged. Whose soever sins ye remit, says our Saviour to his Apostles, they are remitted ; and whose soever sins ye retain, they are retained. In other words, "I commission you to publish the terms of life and death to mankind. He, whose life shall be condemned by the terms, which by the inspiration of the Holy Ghost I will enable you lo announce, shall be condemned by me in the judgment. On the contrary, him, whose life shall be approved by these terms, 1 will approve at the final day." All these terms of remitdng, and retaining sin, as published by the Apostles, we now have in the Gospel : and they are continually preached in the house of God. blow infinitely important is It, that they should be infixed in our understanding, our memory, and our hearts ; that we may always know, remember, and feel them; that they may be the source, and the guide, of all our conduct ; and that by them we may, in the end, not only be judged, but justified also, and re warded ! Let every person, then, who is present at the preaching of the Gospel, call to mind, that he is hearing the very terms of his final acquittal, or condemnation. Let him also remember, that one of the grounds of that sentence, which he will receive from the Judge of the quick and ihe dead, will be, that he is then taking heed how he hears ; or that he is refusing, or neglecting, to perform this so lemn duty. 7. We arc to remember, that God is present, to observe the man ner, in which we hear. This consideration is of infinite moment ; and ought with su preme force lo come home to every heart. Let me beseech every member of this assembly to think, how great and awful a Being God is. Remember how absolutely you are indebted to him for life, and breath, and all things which you have enjoyed ; and how entirely you depend upon him for every thing, which you hope to enjoy either in this world, or that which is lo come. Remember how grossly you have sinned against him, by violating his holy Law ; and how mercifully He has invited you to repent, and re turn to your obedience. Think how aggravated will be the guilt of refusing to return, when thus invited ; how entirely you are in his hands; and how impossible it is, that you should escape from his ])ower. Realize that his eye, as a fiame of fire, pervades, and enlightens, all the secret retreats of the workers of iniquity ; and that He sees, and records, every wandering, stupid, worldly, and disobe dient thought. Remember, that He will require you to rehearse before him the manner, in which you hear his Word this day. How immensely interesting are these considerations to every person in this assembly ! Who, in a full and realizing, who, even Vol. IV. 11 82 THE MEANS OF GRACE. [SER. CXXXVHl. in the most imperfect and casual view of them, can fail, with su preme solicitude, to take heed how he hears ? 8. As all things, contained in the Scriptures, are wise, and right, and good ; so we are to remember, that they are worthy of all ac ceptation. My audience may remember, that I originally proposed to con sider the manner, in which Sinners may hear the Gospel, with rational hopes of being benefited by it. The hearing of the Gos pel 1 exhibited as one of the means of grace ; and mentioned, that I should discuss it as such, and not as a theme of general investi gation. To this view of the subject I have therefore confined myself; and have purposely omitted many observations, which might be usefully made, concerning this subject, to persons who are already Christians. Almost all the observations, which I have made, are indeed, in their full force, applicable to them also. To Sinners they are all applicable ; and are all, in every sense, in their power, while they conUnue Sinners. The last is as truly of this nature, as those which preceded il. Every Sinner may, antecedently to his regeneration, entertain a full conviction, that the Scriptures are worthy of all accepta tion. With this conviction, solemnly impressed on the mind, every sinner may hear the Gospel. Every sinner may, also, feel this truth in a strong and aftecting manner. Awakened to a sense of his guilt and danger, he does thus actually feel, antecedendy to any essential change in his moral character. But what some sin ners do feel, all others may feel. But under this conviction, and this sense, all those are sanctified, who are sanctified at all. With these very views of divine truth upon their minds, the Spirit of God communicates lo them, I do not mean to every one who is in this situation ; for this I am not warranted to say, nor lo believe; but to most of them, perhaps lo all who do not voluntarily relin quish their convictions ; that change of heart, which is commonly styled Regeneration : a change, infinitely important lo every child of Adam. Faith, says St. Paul, cometh by hearing. I have endeavoured to describe the manner of hearing, in which it comes. It is to be still carefully remembered, that, unless Faith is actually obtained, and exercised ; no mode of hearing whatever will ultimately be of any value. The mode, which 1 have pointed out, is, in my appre hension, inestimably valuable, as means, eminently useful to this great end. What is true of hearing the Gospel is substantially true oi Read ing ii ; and of Reading, also, other Religious books. The Scrip tures particularly, and other religious books generally, are to be read with care ; and with all the views, which 1 have expressed; that we may be able lo judge whether those, who preach to us, E reach the Truth of God, They are to be read also, that we may eep ahve, and in full force, the impressions communicated by SER. CXXXVIII.] HEARING THE WORD OF GOD. 83 Preaching. Finally, they are to be read, that we may gain the full advantages of all our opportunities between the returns of the Sabbath ; and furnish ourselves with daily instruction, with re- jiroofs for our daily sins, with encouragement to our daily du ties, and with powerful motives to a daily progress in the divine hfe. REMARKS 1 . From these Observations it is evident, that those, who do not hear in the manner which has been described, are, even according to their own principles, wholly inexcusable. All persons, present at the preaching of the Gospel, can, if they please, solemnly remember, that it is the Word of God ; that they are sinners, who infinitely need salvation ; that in the Gospel only, the terms, and means, of salvation are published to 7nankind ; that these, in order to be of any use to them, must be understood by them selves ; that their opportunities of hearing it are few; and that rosent day, are now known, almost solely by their names. 1 low evident is it, therefore, that men, possessed only of the com mon talents, such as those of almost all men, and, still more, men of moderate information, were never designed by God to be useful as Metaphysicians. Generally, therefore. Clergymen cannot be wisely employed in often uttering discussions of this nature from the l')osk. Al the same time, every subject of preaching ought, so far as the fuirpose in view requires, to be thoroughly discussed. Sub- jocfs, indeed, which are plain, and doctrines vvhich are acknowl edged, demand often very little discussion. If they are exhibited 262 THE MANNER OF PREACHING. [SER. CLIH. with clear arrangement, and with brief and distinct evidence, nothing more will usually be necessary. At times, it will be proper lo mark the connexion between the subject in hand, and others intimately related to il, that their harmony may be under stood. But whenever doctrines are less clear, or more disputed, greater pains will always be necessary to exhibit their evidence, and evince their truth. If the Preacher has formed clear and comprehensive views of them himself; he cannot be at a loss for useful modes of presenting them to others. That view of ihem, which is most satisfactory to himself, will almost always best satis fy others. Diligent study, precision of thought, and habitual clear ness of arrangement, will regularly qualify him for this part of his business. 2. The Gospel ought to be preached Variously. By this I intend, that both the manner, and especially the sub jects, of preaching should be diversified. The foundation of preaching in this manner is laid in the nature of man, and in the nature of divine truth. The love of variety is one of the elementary principles of human nature ; and seems to have been implanted in the heart, that we might be always, and UTesistibly, allured to the study, and the relish, of the infinitely various works of God. These are formed with unceasing variety, that they might display the boundless diversity of his wisdom and goodness. That man may understand them, il is absolutely neces sary, that he study them : and to the study of them, the love of their nature, and appearance, is indispensable. Hence this prin ciple in the human constitution : a principle, never to be forgoiten by a preacher. Divine truth, which is an account of the works, and character, of God, is possessed, as il necessarily must be, of a corresponding variety. All the parts, of which this truth is composed, are declar ed to be profitable for doctrine, for reproof , for correction, and for instruction in righteousness. The profit of the whole is rnade up of that, which ' is furnished by the several parts ; and to be either communicated, or gained, must be derived from them all. All, therefore, should, so far as may be, find their proper place in the successive discourses of the preacher. Besides, a great part of the beauty, excellence, and usefulness, of Evangelical doctrines and precepts, results from their mutual relations, seen only by comparing them wilh each other. Faith, Justification, and Holiness, for example, have an import, a beau ty, a distinction, arising from their connexion with each other, which we should in vain attempt lo find by a separate investiga tion. But unless all these, and many olher, doctrines are exhib ited by the preacher, this connexion can never be learned by his hearers. Of this variety of preaching, in both respects, the Scriptures are an abundant example. In them we find an immense diversi- SER. CXLUL] THE MANNER OF PREACHING. 263 ty of truths, communicated in a delightful diversity of manner. Here we are furnished with profound reasonings ; short, pruden tial, moral, and religious, maxims ; plain and pithy precepts ; ora tions in form ; poetry of every species, and every high degree of excellence; familiar letters ; private journals ; history, both gen eral and biographical ; together wilh most other approved modes of communication. At the same time, each writer has adopted his own peculiar manner, both in prose and poetry ; and thus, while furnishing a strong presumption, that the writings are genuine, has added not a little lo the beauty of the sacred volume. By these various methods of communication, the understanding is addressed wilh the highest advantage ; the imagination is powerfully allured; and the feelings of the heart are irresistibly engrossed. Hence, the Bible is more bought, and more read, than any other book. Hence, also, man is summoned with pecuhar success, to the great business of repentance and reformation. The wisdom and good ness of God, manifested in this interesting structure of the Sacred Volume, can never be sufficiently admired. By this happy method of communicating Divine truth, the Scrip tures are rendered, also, the most comprehensive of all writings. They are indeed pre-eminently comprehensive by their concise ness. In addition to this, they possess that character in a far high er degree by means of their perpetually diversified manner of communication. From this source the same truths are presented to us in lights unceasingly new ; and with connexions, surprising the mind on every successive page. Hence, by an examination, and comparison, of different passages, new truths, not directly de clared, are unfolded with absolute clearness, and indubitable cer tainty. The number of these truths is incomprehensible. This extraordinary variety of manner cannot, I acknowledge, be adopted by a preacher. Still it authorizes, and in my view, re quires, him to diversify his discourses in every mode, which is war ranted by correct taste, so far as it shall be in his power. Preach ing is in its nature an address to a popular assembly ; and can, therefore, admit of no other varieties of manner, than those, which are applicable to such an address. But even these may be con siderably numerous. Such an address, from the example of the Apostles, and succeeding Ministers, may be warrantably distribut ed under two great heads : Preaching, in the proper sense, and Commenting. The former of these is naturally the most interest ing ; the latter, perhaps, the most instructive. In the course of it, many doctrines may be illustrated, and many parts of Scripture explained, and enforced, which the preacher can never even intro duce into sermons. Difficulties, also, which may perplex the com mon mind, may in this manner be removed; seeming discordances reconciled ; connexions and other relations illustrated ; and har mony displayed ; more advantageously than in any other manner. On all these accounts it will engage, as well as improve ; and as a 264 THE MANNER OF PREACHING. [SER. CLIII part ot every course of preaching, will render the whole course more interesting than, perhaps, it could be otherwise. In both modes, the Preacher will increase that variety of com munication, which will be both useful and pleasant, hy adopting in variably, his own characteristical manner. Every man is formed to think, speak, and write, in a manner peculiar lo himself. This, being contrived by the Divine w isdom, is naturally fitted to be both agreeable and useful; and ought always lo be retained. It may, it ought to be, improved, so far as our circumstances will allow ; but it cannot be safely exchanged for thai of any other individual; nor, without serious disadvantage, for a general mode, established by common consent. It is the tendency of all Criticism to form rules, so narrow, as to limit the natural, proper, and pleasing ex cursions of the human mind. Men oftener write with vigour and success, when they forget, disregard, or are ignorant of the incum brance of these rules, than when they are timorously governed by them. I do not deny, that as they are now adopted by enlighten ed men, they are generally just, and will serve well for the pur pose of enabling us lo judge of what is already written, and to avoid blemishes and absurdities in writing. But they never can teach, and very frequendy, prevent, that excellence in writing, of which we are capable. To avoid this evil, and to make the most of his powers, every preacher, after possessing himself of the gen eral manner, should, with so much conformity to it, as to save himself from just censure, adopt his own manner, improved as much as may be, but never relinquished, nor destroyed. This will enable him to differ, usefully and pleasingly only, from other preach ers ; and will give lo his discourses most of that novelty, of which sermons are now susceptible. At the same time, he will always appear in it with more advantage, than in any other; and will add extensively to that diversity of communication, which I have urg ed, in both these kinds of discourse. Should any person appre hend, that the general mode, in use, must be exactly followed ; 1 answer, that very different modes have been acceptable, and use ful, in other ages, and olher countries ; and that human nature fur nishes no satisfactory proof, that they may not be useful again. As to variety of subjects the preacher can never be al a loss; and must be inexcusable, if he does not avail himself of this ad vantage. The Bible is a world ; and all that it contains is prof fered to his use. Every thing, which it contains, is also profitable for instruction. It will be in vain for a preacher to allege, that, in his view, some subjects are sufficiently important to claim the whole attention both of himself and his hearers. As I remarked in the preceding dis course, the comparative importance of doctrines is setded by the Scriptures themselves. Them, he is bound to follow. Should he then determine, that it is proper for him to preach only on alarm- bg themes, that sinners may be compelled to lay hold on eternal SER. CLUL] THE MANNER OF PREACHING 265 life : or should he judge, that they are only to be allured by the mercy of God, the love of the Redeemer, and the benevolent of fers of life, made in the Gospel ; he judges erroneously. The proof is ; God has thought otherwise. Should he choose to dwell only on the duties, immediately owed to God ; or on those, which immediately respect men ; he seriously mistakes his proper busi ness : for God has required, and inculcated, both. If, in a word, he selects any favourite subject, or class of subjects ; he does what the Scriptures no where justify, and abundantly condemn. In the mean time, let every preacher, who frequently handles one, or customarily handles, a few subjects, in his sermons, and, as will always be the fact, handles them substantially in one manner, remember, that this monotony will soon become wearisome to his hearers, and in a great measure rob him of the power of doing them good. What he says may be true. It may be pleasing ; it may be edifying. But reiteration will soon render il disgusting, and useless. For this fault nothing will alone. Common Sense is against him. Humai< nature is against him. The Scriptures are against him. In vain, therefore, will he search for an excuse. 3. The Gospel ought to be preached Boldly, He, who brings a message from God, ought never to be afraid of man. He ought to remember the authority, the commands, and the presence, of his Master; and his own duly, and accountable ness. He ought to remember, that, if he deliver his message faithfully, he will be accepted ; if not, he will be condemned. Nor ought he any more to forget, that, in the former case, he will in all probability promote the salvation of his flock ; and, in the latter, conduct them only to destruction. To faithfulness, boldness is indispensable. The fear of man always bringeth a snare. Equally dangerous is it to love the praise of men. Independence of both is absolutely necessary to integri ty. No specimens of pungent, intrepid address lo the consciences of men, or of undaunted reproof for their sins, are more vivid and glowing than those of our Saviour lo the Jews, and especially to the Pharisees. Of Paul it is very frequendy recorded, that he spake boldly ill the name of the Lord Jesus, He also directs the Ephesians to pray always with all prayer, that he might speak bold ly, as he ought to speak. Similar things arc recorded oi Barnabas and Apollos, The discourses of Paul, Peter, and Stephen, record ed in the Acts, are also illustrious specimens of this noble and upright independence of character. What Preacher will hesitate lo obey such authority, and to follow such examples ! With his duty will ever be combined his immediate interest. In so solemn a case, as this, peace and self-approbation can never be possessed by him, who does not, without reserve or palliation, without fear or flattery, declare the truth, as it is in Jesus. At the same time, he will sink in the estimation of his flock. Every dis- •erning man, nay, every man of common sense, will soon suspect Vol. IV. 34 266 THE MANNER OF PREACHING [SER. CLIII. both his integrity and his piety; and will regard him as a time- server, unfaithful to God, and interested only for himself. A Min isler, labouring under these imputations, will neither be trusted, nor respected. Even those, who love the smooth things, which he utters, will despise him for uttering them. The bold, independent, honest preacher will, on the contrary, be naturally and highly esteemed by his people ; even by those, who smart under the censures, vvhich he directs against their sins, and tremble at the alarm, which he sounds in their ears concern ing their future destiny. At the same time, he will enjoy the con solation of knowing, that he has faithfully laboured lo discharge his duty : to promote the glory of his Maker, and the salvation of his flock, and lo keep himself clear from ihe blood of all men. On a dying-bed he will be able lo say, and find unspeakable hope in saying, with St. Paul, I have not shunned to declare the whole coun sel of God, and have kepi back nothing which zvas profitable to my people. 4. The Gospel ought to he preached Solemnly, All things, pertaining to divine truth, are eminendy solemn. Such are its Author and its End ; the manner, in which it is com municated ; the miracles, wilh which it was ushered into the world; the Redeemer, by whom it was disclosed ; and the wonderful ex pense, by which it came to mankind. Of the same nature are the subjects, about which it is employed. Nothing ever appeared to the human mind of such import, as the character and actions of God ; the excellencies of the Redeemer ; the amazing work of Redemption ; the depravity, and condemnation, of men ; the glo rious exercise of mercy to our race ; the renovation of the soul; the importance of hfe and death, of judgment and eternity, of Heaven and Hell. In these things is involved our all. How, then, can a preacher commissioned by God to declare them to his fellow-men, fail to realize their immense importance and amazing solemnity? How can he fail of declaring them with a corresponding solemnity to his flock? " He that negociates between God and man, As God's ambassador, the grand concerns Of Judgment and of mercy, should beware Of lightness in his speccli. 'Tis pitiful To court a grin, when you should woo a soul : To break a jest, when pity would inspire Pathetic exhortation : and t' address The sitittish fancy with facetious tales, When sent with God's commission to the heart." If the nature of these subjects be duly considered ; if their im portance be duly felt; it will be impossible for the preacher to fail of exhibiting them to his hearers with the deepest solemnity. Lightness of manner is always generated by lightness of mind. SER. CLIII.] THE MANNER OF PREACHING. 267 He, who adopts it in the Desk, has forgotten, that his discourse is professedly derived from the Bible, employed about God, and directed to Eternity. A trespass against this manner of preaching, not unfrequent, and highly reprehensible, is a mode, sometimes termed theatrical. It may be thus described. The preacher, if we may be allowed to judge from the result, sits down lo write as finishecl a composition, and enters the Desk to speak it as gracefully, as he can. His commanding object is to please, to excite admiration, and to gain applause. His proper business is forgotten. This is, lo awaken, convince, and save, his flock. He has carved out for himself a new employment, of which the Scriptures know nothing. This is, to exhibit himself to advantage. Instead, therefore, of the plain, bold, and solemn, address, with which divine truth is in stinctively preached, the audience is amused wilh a combination of brilliant images, and pathetic effusions, intended merely to excite admiration. To increase this effect, they are presented to the audience with such efforts of utterance and gesture, as are usually exhibited on the Stage. In truth, the desk is here changed, for the time, into a stage : and the Preacher, laying aside his own character, puts on that of an Actor. Like other actors, he in tends merely lo please those who hear him. Their souls, and their salvation, his own character, duty, and final account, he has forgotten. He has forgotten his Bible : he has forgoiten his God. The most solemn, the best, sermons may be, they usually are, marked wilh strong images, bold, figurative language, and affecting addresses to the heart. The whole energy of the mind is poured out in them by the preacher. But in such sermons all these things are adventitious. • They grow spontaneously out of the solemn. and most affecting nature of the subject, the preacher's deep sense of its vast importance, and his earnest desire that his audience may feel it, as it is felt by himself. Here the subject is the only thing which is prominent. The preacher is in a great measure forgotten both by himself and his hearers. In the mode which I have rep rehended, the Preacher is the only conspicuous figure ; while the diminutive subject is faindy sketched, and scarcely seen, in the back ground of the picture. 5. The Gospel ought to be preached Earnestly. Every thing, vvhich is felt by the mind lo be deeply interesting either to its own welfare, or to that of its fellow-men, is by the mere prompting of nature expressed with earnestness, both in writing and s|)eaking. So universally true, and so obvious, is this, that ho who does not thus exjiress himself in this manner, is never supposed to be interested at all. Accordingly, men who wish to persuade others, that they feel, when they do not, are obliged to counterfeit this mode of nature; that they may thus be believed to 268 THE MANNER OF PREACHING. [SER. CLIII feel. Hence all the assumed fervour of demagogues, separatical Preachers, and others of a corresponding character. From this fact it is abundantly evident, that he, who would per suade others, that he is interested in the subjects, on which he descants, must originally feel them; and must also express his views of them in the native language of feeling. To a preacher, these rules are important in a degree which it will be difficult to estimate. The observance of them is necessary to convince his hearers, that he is an honest man. The truths of the Gospel are of such moment, as to render it impossible for him, who cordially be lieves them, to avoid being deeply interested ; and, if thus inter ested, very difficult to fail of discovering that interest by the ear nestness of thought, and utterance, in which it is naturally express ed. But a preacher of the Gospel, unless he prove the fact to be otherwise, is originally supposed to be deeply interested in its truths: and is regularly considered as professing by his very office cordial ly to believe them. If, then, he brings them forth to his congre gation in a combination of cold sentiments, lifeless phraseology and languid elocution; il will not be easy for them to be satisfied, that he feels what he professes to feel, or believes what he profess es to believe. Should he, however, escape this imputation, and, by a life of exemplary piety and beneficence, prove himself lo be a good man ; a case vvhich, I acknowledge, has frequently existed ; his preach ing will, to a great extent, be still unhappy. If from the force ot a phlegmatic constitution, or a habit of moving heavily in the concerns of life, he should have derived a dull, drawling mode of thinking, writing, and speaking, he will spread a similar languor over his hearers ; and lull their moral powers, if not their natural ones, to sleep. They may believe him to be -sincere ; but they will never feel as if he w'ere in earnest. From such preaching, no energy of aflection, no solemn concern, no active fears, no lively hopes, no vigorous resolutions, no strenuous efforts about the sal vation of the soul, can be ordinarily derived ; and, certainly, can never be rationally expected. Hie, on the contrary, who exhibits the doctrines and precepts of the Gospel in an earnest, fervid manner, will instinctively be regarded as being really in earnest. Religion from his mouth will appear as a concern of high moment ; a subject, in which every man is deeply interested, about which he is obliged to employ the most solemn thoughts, and the most efficacious exertions. All who attend on his ministry, will go to inquire, to listen, to feel, to act, and to be fervendy employed in practising their duty, and obtaining their salvation. Let no young preacher think himself excused for a moment, in neglecting lo acquire such a manner of preaching. Every preach er is bound to use all the means in his power for the purpose of rousing the attention, and engaging the affections, of his flock to SER. CLIII] THE MANNER OF PREACHING. 269 these mighty objects. Much more, at the same time, is in his power than he will easily believe. A too modest distrust of their own talents in this respect is perhaps the chief reason, why the elo quence of the desk is in so many instances, less earnest, less ani mated, than a good man would always wish. All men will ac knowledge this to be unhappy : often, there is reason to fear, it is criminal also. For he who has not laboured as much as is in his power to preach well, in this respect, has certainly not laboured to preach as well as he can. Young men have a peculiar interest in this subject. A preacher who is unanimated in youth, will be heavy in middle life, and torpid in old age. I know of no class of preachers, so prone lo be defective in this particular, as those who are sometimes called JV/ora/ Preachers. By these I intend such as inculcate, not the morality of the Gospel, but such a course of external conduct, as merely secures a fair reputation, and renders the state of society agreeable : in other words, ihe morality of Zeno and Seneca, It is impossible that he who recommends this morality, and stops here, should be in earnest himself, or appear earnest to others. 6. 77ie Gospel ought to be preached Affectionately, No employment awakens, and calls into action, all the generous emotions of the mind more than that of the preacher. He < omes to his fellow-men with a message infinitely more interesting, and more useful, than any other. He is sent on an errand, moro ex pressive of tenderness and good-will. He comes to discloso the boundless mercy of God to mankind, as manifested in the cimde- scension, life, and death, of the Redeemer; in the forgiveness of sin and the renovation of the soul ; in its safe conveyance through the dangers of this world, and its final admission into Heaven. This message he brings lo his fellow-men, guilty and ruined in themselves, exposed lo infinite danger, and hopeless suffering. What subjects can be equally affecting ? What employment can equally awaken all the tenderness of virtue ? An affoctionale manner is in itself amiable and engaging. Me;i naturally love those, who appear benevolent and tender-hearted anil, most of all, require, ana love, this character in a Minister ot the Gospel. This character, or its opposite, can hardly fail lo ap pear ill his discourses. There are so many things in the subjects of his preaching, vvhich naturally call forth tenderness and aflec tion, that, it he possess this disposition, it cannot fail to appear in his soiitiments, in his language, and in his manner of utterance. Whorovor it appears, il will be acknowledged, and loved : and the words of a beloved preacher will always come to his flock with a peculiar power of persuasion. There is one class of Scriptural subjects, about which I wish es pecially to warn those of my audience, vvho may one day become preachers of the Gospel. This class involves all those, which re 270 THE MANNER OF PREACHING. [SER. CLIIL spect the anger of God against sin, and his denunciations against sinners : particularly the final judgment and retribution, and the future sufterings of the impenitent. Il is no unfrequent thing lo hear these subjects discussed in that strong language, and that ve hement utterance, with which an impassioned speaker labours to express his own indignation, and to rouse that of his audience against atrocious crimes or invading enemies. Vehemence is not the manner of address, which is suited lo subjects of this nature. The preacher ought to remember, that in disclosing the doom of the impenitent, he is, perhaps, pronouncing his own. How few, even of the best men, are assured of their safely ! Were this ob jection removed, how foreign, how unfilled, (to say the least) is it to subjects so awful! I have heard sermons of this description. The emotions excited in my own mind, and abundantly expressed to me by others, were, I confess, a mixture of horror and disgust : feelings, from which good can hardly be expected in a case of this nature. I wish these subjects ever to be handled plainly and with out disguise. Such a mode is equally essential to the integrity of the preacher, and the usefulness of his discourses. But I wish thera to be always handled, also, with such a mixture of solemnity and affection, as shall wholly exclude vehemence on the one hand, and strongly exhibit tenderness on the other. The words of the preach er should be those of a guilty man to guilty men ; of a dying man to dying men; of a man, who humbly hopes,- that he has found pardon for himself, and is most affectionately anxious, that his hearers may find the same blessings also. There are two other subjects, which I think are often improper ly handled in a different manner : a manner, which without much violence may be styled too affectionate : viz. the Love, and Suffer ings, of Christ. These, many preachers labour to describe with as much strength and tenderness, as possible. In their efforts to be peculiarly pathetic, they often exhibit such images, and adopt such expressions, as have ever appeared lo me unsuited to the nature and dignity of the theme. The love of Christ vvas wonderful in its degree. But it was attended with a glory, and a sublimity, which repel all familiar views, all diminutive representations ; and de mand thoughts of the highest reverence, and language of the high est elevation. All those epithets, which are applied wilh the ut most propriety and force to human tenderness, and the soft affec tions of our race, are here, in my view, wholly misplaced. Even the epithet dear, when applied to the Saviour, although sanctioned in many Hymns ; some of them written by persons of great re spectability ; has ever appeared to me loo familiar, loo collo quial, too diminutive, to be applied to this exalted Person : so that I never either hear, or read, it without pain. Al the same time, many of the strong, impassioned exclamations, which are often employed in endeavouring to make deep impressions con cerning the sufferings of the Saviour, produce, I acknowledge, on SER. CLHL] THE MANNER OF PREACHING 271 my own mind the contrary effects. The death of Christ ought never to be lamented in such language, as may very properly ex hibit our feelings for the intense sufferings of a beloved child, or a darling friend. How differently has even St. Paul, who, among the writers of the New Testament, and David, who, among those of the Old, have expressed the strongest emotions concerning this affecting subject, exhibited, each, his own views ! Although they are intense, they are yet always dignified, and very often sublime. 7. The Gospel ought to be preached Acceptably, Il is a common opinion, that all the censures, thrown out against what is said by an orthodox preacher, arise either from his want of talents, from some prejudice against the man, or from the haired of the human heart to the truth which he utters. Either of these at tributions, particularly the last, may serve as a convenient^helter for the preacher's faults; but is not a fair account of the fact. That the heart is naturally opposed to divine truth, and that those who declare it honesdy are for this reason often censured, I have not a doubt. But the preacher not unfrequently occasions the cen sure by his own fault ; and ought never to shun the blame, which he has merited. Solomon has taught us, that a word filly spoken is like apples, or citrons, of gold in a net-work of silver : a beautiful object beauti fully exhibited, and therefore, making an impression remarkably delightful. Oi Solomon, also, styled The preacher by the Spirit of God, it is recorded, that he sought to find out acceptable words ; and thai, while writing a part of the Scriptural Canon. Who, with these considerations before him, can doubt, that this is universally the duty of such as preach the Gospel ? But there are men, who in the desk appear to choose the char acter, and attitude, of Polemics. This character is sometimes rendered necessary, and is then defensible ; but, when taken up of choice merely, is always disagreeable and disadvantageous. There are others, who, when particular terms, or phrases, have become odious by being used, and marked, in the progress of a vehement dispute, adopt them still, either from choice or negli gence ; and thus warn their hearers, beforehand, to dislike what ever thoy are prepared to say. A third class select a phraseology, calculated to persuade an au dience, that they hold unheard of, and unwarrantable, opinions : when, if they would use customary language only, their tenets would be found lo differ in nothing from those which are common ly received. In this manner the preacher alarms his hearers, not concerning their sin and danger, but concerning his own heresy; and occasions an opposition, literally causeless and useless. Some attack, from the desk, such as have personally offended them ; and thus make it a rostrum of satire and revenge ; instead of a pulpit, where the tidings of salvation are to be published. 272 THE MANNER OF PREACHING. [SER. CLIII. To preach acceptably demands all the characteristics, already insisted on in this discourse : Plainness, Variety, Boldness, Solem nity, Earnestness, and Affection. Il also demands something more. It requires, that the preacher should avoid all these irregularities; that he should be cautious of pushing his sentiments to rank ex tremes ; that he should wantonly give no offence to any man ; that he should select, as far as he can, acceptable words ; and that he should appear wholly engaged in promoting the salvation of his flock. His discourses ought to be the result of solid thought, careful study, and complete conviction of the truth and importance of Christianity. Finally ; they ought to appear fraught with piety to Gcd, and integrity to men. In t4is manner the Gospel, unless I mistake, was originally preached. In this manner it will, I think, be preached by every Minisler, who unites the wisdom of ihe Serpent with ihe innocence of the dove. In this manner, particularly, it will be preached by him, who, comprehending thoroughly the nature of his office, ana feeling the necessity of discharging the duties of it faithfully, de signs, in the end, to give a joyful account of his stewardship to God. SERMON CLIV. THE EXTRAORDINARY MEANS OF GRACE. — VARIOUS DUTIES OV MINISTERS. 1 Thessalonians iii. 2. — Mnd sent Timothy, our brother, and minisler of God, and our fellow-labourer in the Gospel of Christ, to establish you, and comfort you con cerning your faith Having examined, at length, the great duty of Preaching the Gospel in the two preceding discourses, I shall now proceed to a summary consideration oi olher Ministerial duties. In the text Timothy is said to be sent to the Thessalonians, to establish them, and to comfort ihem concerning their faith. What was here the business of Timothy, is the proper business of every minister of the Gospel. From the text, therefore, I derive this doctrine ; Thai every minister of the Gospel is appointed for the estabUsh ment of Christians, This truth will not be questioned. I shall, therefore, enter immediately upon the consideration of the princi pal remaining methods, in which the dudes, specified in the text, are to be performed. I. Every minister is bound to give himself diligently to Study, This duly is abundantly enjoined in the Scriptures. Meditate, says St, Paul to Timothy, upon these things. Give thyself wholly to them ; that thy profiting may appear unto all, A Bishop, he further says, must be apt to teach. Plainly, therefore, he must learn the things, which he is to teach. He must not be a novice, lest, being lifted up with pride, he fall inio the condemnation of ihe devil. That these precepts require of every minister the diligent study of the Scriptures, will not, I suppose, be disputed. This, however, is far from being all that is required. Every minister is bound to enable himself to study the Scriptures with success. Un less this is done, the thing, directly commanded, can never be done to any valuable purpose. A child may study them with great dil igence throughout his childhood ; and an ignorant man throughout his life ; and yet both be novices, in the end. A novice, here, de notes a new convert to the faith ; and by Chrysostom is said to mean one newly inslructed, or one, zoho has been instructed but a lit tle time. The original word denotes a plant, lately set out, or planted. Its real import is a person, who knows liltle about what he pretends to teach. Timothy, at the writing of this Episde, was about thirty-two years of age ; had been long, even from a child, Vol. IV 35 274 VARIOUS DUTIES [SER. CLIV. acquainted with the Holy Scriptures ; had been a convert about twelve or thirteen years ; had been continually instructed in the Gospel by St, Paul, and had enjoyed the benefit of his wisdom, learning, and inspiration, throughout this period. Besides, he ap pears to have possessed superior talents, a good education, und supernatural endowments in a high degree. Still, all these direc tions Paul judged to be necessary for him. For he expressly cau tions him not to let any man despise his youth. How much more are the same directions necessary to a youth, who is only prepar ing himself for the Ministry of the Gospel ! To every man, who would well understand any complicated subject, comprehensive views, clear discernment, and the art of arranging his thoughts with skill and perspicuity, are indispensa ble. These attainments are the result only of long-continued study, habits of exact discrimination, and extensive practice in the art of methodizing his thoughts. To a Minisler, all this is peculiarly necessary. His prime bu siness is to teach ; and he must therefore have learned^ An igno rant teacher is a contradiction in terms. The prime object of study to a Minister is the Bible. In order to understand this sacred book, it is necessary not only to study it intensely, and abundantly, but lo become acquainted, also, with the languages, in which it was written. The importance of this knowledge is completely seen in the fact, that the Scriptures are ul timately what they were, as ihey came from the hands of the writers , not as they came from the hands of the translators. Another requisite is an acquaintance with Ecclesiastical history. This will teach him the sins and virtues, the errors and sound doc trines, the prosperous and the adverse circumstances, which have existed in the Church, in its various ages ; together with the causes, by which they have been produced. Generally, he will derive from this source the same advantages, in the Ecclesiastical sense, which the statesman derives, in a pohtical sense, from Civil histo ry. He will learn what the Church has been ; why it has thus been ; and how in many respects it may be rendered better and happier. Another requisite to the same end is an acquaintance with wise and learned commentators on the Scriptures. The authors of these must in many instances, have understood this sacred book better than himself. By a prudent recurrence to their explications, he will be enabled to gain a knowledge of it, which, otherwise, would be impracticable. The Science of Ethics is only a branch of theology. Logic is indispensable, to make him a sound reasoner ; aod Rhetoric to teach him how to write, and how to speak, with skill, and success. The knowledge of History and Geography is indispensable to all SER. ChtV.-\ OF MINISTERS. 275 men, who would make contemplation, or instruction, any serious part of their business. The Book of Man is to every minister a necessary object of in vestigation, that he may know lo what beings he preaches; how to preach to them in an interesting and useful manner ; and how to understand, explain, and impress, a multitude of Scriptural pas sages. Generally, all that knowledge, which will enlarge and invigorate his mind, will, so far. as he can attain it, contribute to render him a more able and judicious preacher, and his discourses more in structive, interesting, and edifying lo his hearers. A considerable number of persons, professing to believe the Bi ble, are found in this and other countries, generally persons re markably ignorant, who have pronounced /earntng, or as they have termed it, book-learning, to be a disqualification for the Ministerial office. Ignorant as they are, they have, still, understanding enough to perceive, that ignorance itself cannot furnish a man for the business of teaching. They have accordingly provided a sub stitute for learning; which, in a preacher, they could not other wise avoid acknowledging to be indispensable. The substitute is this. Their preachers, as they profess to believe, are supplied, di rectly from heaven, with supernatural light and power; so as to en able them clearly to understand, and profitably to expound, the Word of God. They further declare, that men destitute of these endow ments, cannot even understand his Word ; that ihe real, and only, profitable, sense of the Scriptures is mystical, and not at all discern ed by common eyes ; thai, to understand it at all, the supernatural endowments, which they claim, are absolutely necessary ; and that learning, therefore, is of no use to this end. This is the substance of their doctrine ; although expressed by them, as every thing else concerning religion is expressed by ignorant and enthusiastic men, wilh much uncertainty and confusion. This scheme deserves a sober examination on two accounts only. One is, that it is seriously adopted by its votaries. The olher is, that these are considerably numerous. For these reasons I shall animadvert upon it in the following observations. 1. The Scriptures give us no reason to conclude, that Iniipiration would continue after the Apostolic age. The endowment, challenged by these men, appears to be that kind, and degree, of Inspiration, which was formerly given to those, whose business it was to interpret unknown tongues, I do not mean, that they direcdy challenge this character in express terms; but this is what they mean, if they mean any thing. The Scriptures they declare to be written in language, which, as to its true and useful meaning, is unknown to mankind at large. They, as they profess, are endowed by Heaven with the power of inter- fireting it lo others. But the Scriptures give us no reason to be- ievc, that any such Inspiration exists. The burden of proof plain- 276 VARIOUS DUTIES [SER. CLIV. ly lies upon them : and, if they fail of furnishing it, their preten sions stand for nothing. 2. If they are actually thus inspired ; their Inspiration can he of no use to mankind. The language, which they use in interpreting the Scriptures, is the plain, common language of men. The Scriptures are vvritten in this very language, chosen with incomparably more skill and success, than that, which is used by these preachers. The most important things in the Bible are written in the plainest possible manner. If mankind cannot understand the terms here used ; the terms, which they employ, must be still more unintelligible. Their labours, therefore, must be absolutely useless. So far as the language of the Scriptures is attended with any difficulty, and demands any skill in interpreting it, the efforts of these men are worse than nothing. The only power, by which any language can be correctly explained to those, who speak il, is critical skill in that language. But this, these men have nut be gun lo possess. When, therefore, they comment, they merely blun der. What they attempt to explain, they only perplex. As they do not understand the language themselves ; it is impossible, that they should make it understood by others. 3. They give no proof, that they are thus inspired. The Apostles proved their inspiration in three unobjectionable ways. They wrought miracles, uttered unrivalled wisdom ; and ex hibited throughout their lives unrivalled virtue. These men fur nish neither of these proofs. They do not pretend lo work mira cles ; they are always weak, ignorant, and foolish ; and, though sometimes, il is to be hoped, men of piety, are never distinguished by any remarkable excellence, but fall below most other pious men, through the influence of characteristical pride, prejudice, en thusiasm, censoriousness, and bigotry. As, therefore, they furnish no proof, that they possess this pow er; mankind are under no obligation to believe their pretensions. Neither the Apostles, nor even Christ himself, claimed the least faith in their mission, nor the least obedience to their precepts, until they had proved themselves sent from God, and inspired wilh the knowledge of his will, by the unanswerable evidence of miracles. Nor can it be supposed, that God would require us to believe any man to be inspired, or sent wilh a commission from himself, unless he furnished clear, unquestionable proof of his inspiration. If we were to admit the contrary position, and were re quired lo believe men to be inspired because they asserted them selves to be inspired ; there is no error, which we should not be obliged to receive ; and scarcely any crime, which we should not be called upon to commit. No men have been more erroneous ; few men have been more wicked ; than such, as have claimed inspir ation. Such were Judas Gaulonites, Theudas, and Barchochab ; and such have been many in succeeding ages. But die SEa CLIV.] OF MINISTERS. 277 preachers, in question, furnish no evidence of their own inspiration, whatever. 4. They are not thus inspired. From what has been observed under the last head, it is evident, that, if they were inspired, their inspiration could be of no possible use lo any but themselves; because, as they give no proof of it, none can warrantably believe it. But it is contradictory to the whole history of God's providence, that men should be inspired for their own benefit merely. No fact of this kind is recorded in the Scriptures. Nor can it be admitted by Common sense. But the men themselves furnish ample proof, that they are not inspired. They are ignorant of the propriety and meaning of language; and use it falsely, absurdly, and in violation of the plainest rules of grammar. They reason weakly, erroneously, and inconclusively ; lay down false premises, and draw false conclu sions. Their sentiments are regularly vulgar ; often gross, and not unfrequently indecent. It is impossible, that the Author of all wisdom should be the author of folly ; inspire absurdity ; and dis close his own pleasure in the lame conceptions of ignorance, in the mistakes of mental imbecility, and in the disgusting sentiments of indecent vulgarism. Ignorant men, he may undoubtedly in spire : but their inspiration makes them cease lo be ignorant men ; enlarges their views ; ennobles their sentiments ; and adorns all their communications wilh pre-eminent propriety and dignity. The writings oi Peter and John have communicated wisdom, elevation, and refinement, to the ablest men of all succeeding ages. Nothing was ever more unlike their writings, than the crude effusions of the preachers in question. Besides, the doctrines, w hich they teach, are contradictory to each other. The language of Scripture, they frequently misunderstand, and misinterpret; supposing that, which is simple, to be figurative, and that, vvhich is figurative, to be simple ; and thus making the Scriptures speak not only what they never meant, but what it is impossible, that they should mean ; viz. gross absurdity. Were an intelligent man to attribute these things to the Spirit of God ; he would, in my view, be guilty of blasphemy. Those preachers are shielded from this charge only by their ignorance. The Priests, and Prophets, of the Jewish Church were almost all educated men. Whenever they were not, and often when they were, they were inspired. The Priest''s Ups, says God in Malachi, should keep knowledge ; and they should seek the T^aw at his mouth : for he is the Messenger of the Lord of Hosts. If the Priests were to keep knozvledge ; they must have previously obtained it. Such, plainly, ought to be the conduct of every messenger of the Lord of Hosts. The Apostles were educated for a series of years by the best of all teachers, the Saviour of mankind ; and were then in spired. In this manner were Ministers ancienUy prepared for the business of instructing mankind. 278 VARIOUS DUTIES [SEB. CLIV. Thus the pretence, on which these men act, is unfounded, false, and vain. The basis, on which it is erected, is, I presume, the following text : The natural man recciveth not the things of the Spirit of God: for they are foolishness unto him : neither can he know Ihem, because they are spiritually discerned. But of this text, and of others like it, they totally mistake the meaning. Spiritual discernment is that view of Divine truth, zvhich is experienced hy those, who love it. Such persons, by this discernment, perceive the excellence and beauty of that truth, but are not enabled by it to understand, in any other respect, the meaning of a single passage at all better, than they would have understood it without this discernment. It does not at all enlarge the understanding, communicate knowledge of language, nor enable the mind to discern the proper sense of that language. Every sanctified child has spiritual discernment. Still he is a child ; extremely limited in his understanding, igno rant of the meaning of words, and incapable of interpreting Scrip tural passages. These preachers are only larger children. St, Paul has forcibly described their character in Heb. v. 12; &c. For when for the time ye ought to be teachers ; or, as rendered by Dr, Macknight ; For though ye ought to have been teachers, on ac count of the time, (that is, have lived so long under the Gospel, that ye ought to have known enough of it to teach others) ye have need, that one teach you again which be the first principles of the Oracles of God ; and are become such, as have need of milk, and not of strong meat. For every one, that useth milk, is unskilful in ihe word of righteousness : for he is a babe. But strong meat be- longeth to them, that are of full age, even those, who by reason of use have their senses exercised to discern both good and evil. How different is this character from that of the Scribe, instructed unto the kingdom of Heaven, zvho is like unio a householder, that bring eth forth out of his treasure things new and old •' II. Every Minister is to conduct both the common and pecidiaT Ordinances of Divine worship. The common Ordinances of this Worship he is to regulate at:- cording to the Scriptures ; and administer them to all who are pres ent: and no other person is to interfere with his administrations. The peculiar Ordinances he alone is also to administer: the Lord's Supper, as the Apostles did, to professing Christians only ; Bap tism to professing Christians offering themselves to him, unexcep- tionably, as candidates for admission into the Church ; and to the infant children of professing Christians. The rules, by which he is to conduct the mode of administra tion, are, so far as they are applicable, those, which have been given concertiing Preaching. The administration is to be mark ed with dignity, solemnity, explicitness, and affection : so that every thing may be distinctly understood, and deeply felt. In the Prayers, accompanying these administrations, and when the occa- SER. CLIV] OF MINISTERS. 270 sion permits, in suitable expositions of the great things, which they teach, he may advantageously unfold just conceptions of the na ture and import of the ordinances administered; and powerfully impress them on the minds of those who are present. Still more particularly should he explain, and impress, them in his sermons, to the utmost of his power. If they are not thus explained; they will become in the view of his flock mere symbols, without mean ing, or use. If they are not thus impressed; they will be in dan ger of being profaned, and disregarded. III. Every Minister is to preside over, and direct, the Discipline of the Church. A Minister is by his office a Ruler in the Church, and the Ruler in his own Church. In this character he is bound to rw/e zoe//; and in thus ruling, is to be accounted worthy of double honour. He is required to take the oversight thereof, not as lording it over God's heritage, but as an ensample to the fioclc ; not hy constraint, but wil lingly ; not for filthy lucre, but as of a ready mind. All government is intended for the benefit of the governed. In that, which Christ has established for the benefit of his Church, this equitable principle is conspicuous in every part of the system. A strong, uniform, controlling sense of this truth will, of itself, di rect lo almost all that conduct in Ecclesiastical government, which is evangelical, and prevent almost all that, which is wrong. The Minister is bound to feel, in this case, nothing but the honour of his Master, and the good of his flock. All favouritism and preju dice, all cunning and worldly policy, all selfish schemes and by- ends, are by the Scriptures shut out of the institution. As in preaching, so in Ruling, he is required not to walk in guile, crafti ness, or hypocrisy ; to renounce the hidden things of dishonesty ; and to commend himself to every man's conscience in the sisht of God, . Passion, also, is never to be indulged in the performance of this duty. A Bishop must not be soon angry, says St, Paul, nor self- willed, but blameless and patient. The servant of the Lord must not strive, hut be gentle unto all men ; in meekness instructing those that oppose themselves. While he is bound to rebuke them, that sin, before all ; that oth ers also may fear ; he is to prefer no man before another ; and to do nothing by partiality. In the discipline, which respects other ministers, he is bound not to receive a railing accusation, but before, that is, on the testimony of two, or three, witnesses : and all those Elders, zoho rule well, he, together with their people, is to account tear thy of double honour. The peculiar directions given in Scripture concerning Ecclesi astical discipline, I propose lo consider hereafter. At the present time, it will be sufficient to observe, that he is to do nothing, to omit nothing, and, so far as is in his power, to suffer nothing to 280 VARIOUS DUTIES [SER. CETV. be done, or omitted, which is not direcdy authorized in the Word of God, IV. He is also to unite with his brethren in Ordaining other Min isters. Ordaining is the Consecration of a Minister by the laying on of the hands of the Presbytery, and by Prayer. At the same time, a Charge, containing a series of solemn injunctions, and similar to that, which St. Paul gave to Timothy, is to be delivered to ihe per son ordained by the united authority of those who act in the Ordina tion. This charge is to enjoin all the great duties of his office, and the manner, in which they are to be performed. The Right hand of fellowship is to be given to him, also, as it was to Paul and Bar nabas by the Apostles at Jerusalem, assuring him of the cordial friendship, communion, and co-operation, of his Christian breth ren, both in the Ministry and in the Churches. Concerning all these things, since they are perfectly understood, and uniformly practised with great decency, throughout this coun try, it will be unnecessary lo make any particular remarks. I shall therefore only add, that there are, in the Episdes to Timothy and Titus, so many injunctions on the people concerning their duly, as, in my opinion, lo warrant, and in a sense demand, that a Charge, enjoining il upon ihem, should become a part of these so lemnities. The chief difficulty, connected with the business of Ordination, will almost always be found in selecting the proper persons to be Ordained. The character, given of these persons, particularly in the above mentioned Epistles, and generally throughout the New Testament, is the authoritative, the perfect, and the only, directory concerning this subject. This character is even to be regarded as indispensable, and invariably lo be demanded. Unless it be found substantially in a Candidate for Ordination, he is of course to be rejected. Particularly he is, in the Evatigelical sense, to be a good man; of a fair Christian profession ; of an unblameable Christian hfe; holden in esteem by the Church; well reported of by others; of competent capacity, and attainments; and marked with that pru dence, which our Saviour required of his Aposdes. His doctrines are to be Evangelical, and uncorrupt ; and his public exhibitions edifying, and approved. All these characteristics, those who or dain, are bound to see amply attested. Indeed, unless he possess them, he cannot, in my opinion, be warrantably hcensed to preach the Gospel. Among the things, indispensably necessary in the character of such a Candidate, and yet not unfrequently less insisted on, than this ministerial duty demands, is the Prudence, or Discretion, just mentioned. A man may be a good man, and yet be indiscreet: but he can hardly be a useful man. An indiscreet, or imprudent. Min ister will rarely do good at all ; and will certainly do much harm. SER. CLIV.] OF MINISTERS. 281 A Minister is an object of inspection to all eyes, and regarded as responsible lo all men. Every impropriety, even such as would be unnoticed in olher men of fair characters, will be seen, marked .qnd remembered, in hirn, as a serious defect; and will produce se rious mischief. The Minister, who would avoid this mischief, must, like the wife of Ccesar, not be su.specled by persons of moderation and candour. It was a memorable observation of a late venerable minisler, of Massachusetts, a man chstinguished for wisdom and excellence, and of more than sixty years standing in the sacred office, that, among all the ministers, at whose dismission he had been present, and who were dismissed for some fault in themselves, neither heresy, nor immorality, had occasioned the dismission of more than one out of twenty ; while imprudence had been the cause of this ca lamity to the remaining nineteen. Of the truthof this observation there cannot be a doubt. He who considers the uneasiness, con tentions, and olher mischiefs, accompanying this event, will deeply feel the importance of preventing the chief cause of these evils. But this can be effectually done, only by refusing to admit impru dent men into the Ministry. Il is remarkable, that the first direction, given by Christ to the Aposdes, after he had commissioned them lo go out, and preach among the people oi Judea, enjoined upon them discretion. Beye wise as serpents, and harmless as doves. The first article, also, in St. Paul's two recitals lo Timothy and Titus oi the duties of a Bish op is, A Bishop must be blameless. Discretion is the source of a blameless life. No excellence of heart, attained by man, will en sure this character. On the other hand, prudent men are some times, even when destitute of religion, more unblameable in their deportment, than some real Christians. Prudence and imprudence afliecl every thing in a man's life; especially in a Minister's life; and, therefore, give il the predominating colour. Prudence is the freat preventive of all thoughtless, rash, and dangerous conduct. mprudencc, on the contrary, betrays a man into every headlong measure ; and lays up abundant materials for sore mortification and repentance ; producing multiplied evils, which must be regret ted, but can never be repaired. When, therefore, St. Paul re quires Timothy to lay hands suddenly on no man, in order to avoid becoming a partaker in other men's sins, and to keep himself pure ; he is justly understood as cautioning Timothy against introducing imjirudent, as well as irreligious, persons into the Ministry. It is impossible, that such persons should have a good report of those who are without ; or, for any length of time, of those who are with in. Nor is their misconduct a series of mere defects only, but of real faults also. The fact, that we will not take effectual care lo avoid doing mischief, especially in so important a concern, is itself a gross fault. Of the same nature are all those minor transgres sions which proceed from this negligence. Such persons can never Vol. IV. 36 282 VARIOUS DUTIES [SER. CLIV be proper Candidates for Ordination, nor even for a license to preach the Gospel. That every Candidate should be a man of piety, needs no proof; nor that he should be qualified hy his capacity and attainments to perform usefully all the duties of the ministerial office. Both characters are abundandy required in the Scriptures ; and every Minisler, when called to the business of Ordaining, has his whole duty, with respect to both, summed up in that remarkable in junction of St. Paul : The things which thou hast heard of me, commit thou unto faithful men, who shall be able to teach others also. V. Every Minister is to instruct and edify his fiock in Private aa well as in Public. Preaching is intended to be adapted to the common wants, and circumstances, of a congregation. But there are multitudes of cases in which individuals need pecuUar counsel, exhortation, and reproof. These, sermons will not always furnish. Private ad vice must often be given to the person, who alone is concerned. The subjects of this instruction are almost endlessly diversified: involving whatever is peculiar to sinners, and lo saints. In every important case of this nature, those who are concerned, are required to apply to their minisler for spiritual direction and assistance; and this assistance he is required to furnish. For this purpose he is bound, as far, and as speedily, as may be, to obtain the neces sary qualifications. In interviews of this nature he will find op portunities of doing good ; which are not presented in the course of his public duties. The individuals, who are under his charge, he will there meet in the character of a beloved and most neces sary friend. The difficulties under which they severally labour, he will hear described, exactly, by themselves. Of course, he will learn exactly what is necessary, or useful, to the person who is concerned; the views, whether just or erroneous, which he enter tains; the proper means of removing his prejudices, doubts, fears, and sorrows; the kind of consolation, instruction, and support, to be administered ; and generally the peculiar means of doing him peculiar good. Whatever the Minisler says, also, will, al such a time, be realized by tne individual, as directed lo himself, and not to another; as reaching his own peculiar case, and meeting the very difficulties, under which he labours ; will have all the lively and impressive, the engaging and endearing, nature of conversa tion ; and will, therefore, be peculiarly listened to, felt, and remem bered. The minister will be especially beloved, and, therefore, pecuharly obeyed. Occasions for the performance of this duty, are numerous, and daily occurring. A house of sorrow, and a sick bed, furnish oppor tunities for doing good of this nature which are eminendy advan tageous ; as does also every season of peculiar religious anxiety. Generally, whenever a minister is with his parishioners, he should SER. CLIV.] OF MINISTERS. 283 follow a rtile given by a wise and good man to a young preacher, who was his pupil, " Wherever you are, remember on every proper occasion to drop a word for God." The Administration of Reproof \s one of the most difficult duties of a minister. For all transgressions which are private, and for many which are not, reproofs should be private. Go and tell thy brother his fault between him and thee alone, is a rule of supreme wisdom, applicable to very many cases, beside that which is direct ly specified, and scarcely capable of being loo much regarded by ministers of the Gospel. Nor in any case, except where necessi ty requires it, should the facts be disclosed afterwards. To re prove successfully is an attainment, highly important, and far less common, than could be wished. The great secret lies in seeking the happiest opportunities; in exhibiting the gendeness, meek ness, and forbearance, of the Gospel ; and in evincing a desire of nothing, but of doing real good to him, who is reproved. Pride, petulance, and passion ; airs of superiority, resentment, or indifference; stinging expressions, and even those which are blunt, or cold ; are here wholly misplaced ; and will awaken no emo tions, but those of anger and contempt. Even the Psalmist could say. Let the righteous smite me kindly, and reprove me : Let not their precious oil break my head. At the same time, every Minister should remember, that to reprove privately, as well as publicly, is an indispensable part of his duly; and that as an ear-ring of gold, and an ornament of fine gold, so is a wise reprover upon an obe dient ear. Al! the parts of this duty are to be regulated by the same prin ciples, which have been mentioned as the directories of Preaching. These, every Minister is bound, therefore, faithfully to observe. For the same end, he ought also to converse with the books in which, and the persons by whom, cases of conscience are most judiciously explained, and the true and false evidences of piety most distincdy stated. In addition to this, he ought to read, in the most careful manner, ihe Book of man; to examine the human character with the most critical observation ; and to learn, as far as may be, its interesting varieties. A familiar correspondence with his own congregation, will extensively furnish him with this valuable knowledge. The greatest danger, with regard to the several divisions of this duly is, that from sloth, or reluctance of some other kind, he will be induced to perform it defectively. That he may avoid this evil, he ought to begin it at the commencement of his Ministry ; and, as soon as possible, lo make it an immoveable habit. In this man ner, and perhaps in no other, it will be effectually done. VI. Every Minister is bound lo enforce all the doctrines, and du ties, of Religion upon his congregation, by an edifying and blame less Example. 284 VARIOUS DUTIES [SER. CLIV. Be thou an example of the Believers, said St, Paul to Timothy, in Word, in Conversation, in Charity, in Spirit, in Faith, in Purity. On this subject, highly important as it is, I need not dwell : for both the truth and importance of the precept will be acknowledged by all men. The greatest difficulty, which a good man will meet in obeying it, will be found, not in doing good things, but in avoid ing bad ones. For this end, he is required to watch himself, and to remember that he is watched by all men ; especially that he is watched by God. He ought diligently lo make it his settled plan to consider all his conduct before il is adopted ; to compare his designs of every kind with the Scriptural precepts; and, wher ever any action is not absolutely enjoined, or forbidden, to weigh well even its remote consequences. He is bound lo recollect con tinually, that he is appointed, and required, to be an Example to the flock ; that every false step, which he takes, will be an occa sion of stumbling to others, a grief lo Christians, a dishonour to his office, a violation of his duty, and an occasion, which will be taken by the enemies of Christ, to blaspheme. In a word, he ought ever lo keep in mind, that, if he adorns the doctrine of the Gospel, he will glorify God, and prove the means of good to the Church, and to his own soul. If, on the contrary, he disgraces that doctrine ; let him remember, that he will dishonour God ; in jure the Church ; wrong his own soul ; destroy the efficacy of his preaching ; and, instead of prompting, probably prevent, the sal vation of his fellow-men. REMARKS. 1. From these observations we learn, that the Ministerial office is of great utility to mankind. Of course he, who holds it, ought with extreme caution to avoid every thing, by which it may be either disgraced, or in any other manner prevented from its proper efficacy to accomplish its illus trious ends. At the same time, all others are bound lo regard it with respect. The hatred and contempt, therefore, the obloquy and ridicule, wilh which this office has been so often loaded, are unmerited, and misplaced ; and ought to cover their authors with shame, confusion, and remorse. 2. These observations prove, that it is, also, an office, attended with great difficulties, and demanding, for the faithful and effica cious discharge of it, many important qualifications, and many labo rious efforts. Hence it ought never to be assumed Without solemn considera tion ; a thorough examination of the difficulties, which it involves, the self-denial, with which it must be attended ; and a fixed de termination to discharge its duties faithfully, and to sustain its dif ficulties with unshaken fortitude. Hence, also, every Minister is bound to seek assistance from God in daily prayer. God only SER. CLIV.] OF MINISTERS. 285 can enable him to discharge his duty faithfully, comfortably, or usefully ; and he will thus enable him, if his aid be sought aright. In the same manner, his people are bound to ask for him the same blessings. Thus Paul directs the Churches, to whom he wrote, to pray for him without ceasing, that he might be a good, use ful, and faithful Minister of Christ. A young man, who thinks of devoting himself to this solemn employment, in such a manner as he ought to think, will naturally ask. Who is sufficient for these things ? The answer lo this interest ing inquiry is given by St, Paul, We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. All these difficulties have ever existed, and usually in greater de grees than in this country : and they have all been successfully encountered by faithful men, even when possessed of moderate talents. Such men, in very great numbers, have been eminently successful ministers of righteousness. Every person, solemnly devoting himself to this office, may for his consolation be assured, that the grace of God will be glorified in his weakness, and will be sufficient for him in every difficulty. Let him also remember, that, when the Chief Shepherd shall appear, he shall receive a crown of glory, thatfadeth not away. SERMON CLV. THE EXTRAORDINARY MEANS OF GRACE. — OFFICERS OF THE CHURCH. DEACONS. Acts vi. 1 — 6. — .ind in those days, when the number of the disciples were multiplied, there arose a murmuring of the Grecians against Ihe Hebrews, because Ihtir widows were neglected in Ihe daily ministralion Then Ihe twelve called the mul. iitude of Ihe disciples unto them, and said, it is not reason, that we should leave Ihe word of God and serve tables. IVherefore, brelliren, look you out among you stvtn men of honest report, full of the Holy Ghost, and wiidom, whom we may appoint over Ihis business. But we will give ourselves continually to prayer, and lo Ike ministry of the word. And the saying pleased Ihe whole multitude; and they chose Stephen, a man full of faith and of Ihe Holy Ghost, and Philip, and Pro- chorus, and A'icanor, and Timon, and Parmenas, and JVicolas, a proselyte of An tioch ; whom Ihey set before the Apostles ; and when they had prayed, they laid their hands on them. A HIS passage of Scripture is the history of the transaction, in which Deacons were instituted in the Christian Church ; and is in my view the only instance in which their origin is mentioned. Dr. Mosheim indeed, and several other respectable writers, suppose that Deacons existed before this lime, and are spoken of by Christ, Luke xxii. 26, in the following passage : But ye shall noi be so; but he that is greatest among you let him be as the younger ; and he that is chief, as he that doth serve. Here the word for younger is vsuTB^os, and for he that doth serve, Siaxovuv. The latter word he supposes to be unanswerably explanatory of the former, and to denote here appropriately the office of a Deacon in the Christian Church. Mei^uv, also, the Greek word for greatest, he considers as denoting a Ruler or Presbyter ; because it is explained by Jiysjienf chief, and contrasted to (5iaxovwv. In conformity to this interpretation he supposes, that the young men, who carried Ananias and Sapphira to their burial, were dea cons in the proper sense. In support, and as he thinks in abso lute confirmation of this opinion, he observes, that St. Peter says, And likezoise ye younger submit yourselves to the elder. Here the words used are veute^oi and zagsiSwrsioi: the latter meaning, as he appre hends, the Elders of the Church, and the former the Deacons, To all this he adds, that this sense of the word veoir^oi might be con firmed by numberless citations from Greek and Roman writers, and a variety of authors sacred and profane. From these considerations, Dr, Mosheim concludes, that there were Deacons in the Church antecedently to the transaction, recorded m the text. These, he observes, were elected from among th( Jews who were born in Palestine, and were suspected by the foreign Jews SER. CLV.] DEACONS. 287 of partiality in distributing the offerings, which were made for the support of the poor. Hence was derived, in his view, the mur muring of the Grecian, or Hellenistic Jews against the Hebrews, men tioned in the text. To remedy this disorder, seven olher Dea cons were chosen by order of the Apostles ; of whom, he sup poses, six are by their names determined lo have been foreigners ; and the other was a proselyte from Antioch, This account must be allowed to be both ingenious and plausi ble. I cannot, however, think it just; for the following reasons. I . It seems to me incredible, that Christ should have formed an or der of officers in his Church by his own immediate appointment, and yet that no writer of the New Testament should have furnished us any account, nor even any hint, concerning this fad. The passage quoted from St, Luke is, to say the most, not an account, but a mere recognition, of the fact. At the same time, the words in their customary acceptation are capable of a better, as well as a more obvious, meaning than that, annexed to them by Dr, Mosheim, His interpretation of the text is. He that performs the office of a Presbyter, or an Elder, among you, let him not think himself superior to the Ministers or Deacons, The amount of this interpretation is no olher, than that Christ requires the Presbyter not to think himself, as an officer of the Church, superior lo a Deacon. But this certainly cannot be just. The superiority of the former to the latter, both in station andf au thority, is every where disclosed in the Scriptures. The Presby ter, therefore, cannot but know this, and plainly ought to think it, because it is true. If Dr, Mosheim intends, that the Elders should feel that humble disposition only, which the words evidently indi cate ; I answer, that humility is unquestionably the great thing, here inculcated by the Saviour. But this is much more naturally, and forcibly, inculcated, if we take the words in their common ac ceptation, than by supposing them to denote these officers. The general phraseology, greatest and chief, the younger and he that serveth, indicates to every man the spirit and deportment, enjoin ed by Christ, as perfecdy as they can be indicated. When we are told, that the greatest is bound to feel and act, as a youth, or child, ought to feel, and act ; and that he, who is chief, ought to behave wilh the modesty and humility of him, whose business it is to serve ; humility is certainly inculcated with as much explicitness and force, as language admits. Christ, accordingly, adopted this very manner of instruction concerning the same subject on other occa sions. In Mark ix. 34, we are informed of a dispute, vvhich the Disci|iIos had among themselves, who should be greatest. Christ, to ro|jrovc this foolish ambition, called the twelve, and said unto them. If any man desire to be first, the same shall be last of all, and servant of all, .Ind he took a child, and set him in the midst of them ; and when he had taken him into his arms, he said unto them, Whoso ever shall receive one of such children in my name receiveth me. 288 OFFICERS OF THE CHURCH. [SER CLV. At the same time, humility is enjoined by an allusion, not only obvious and familiar, but applicable also to all men, and therefore much more extensively instructive lo those, who should either hear, or read, the precept. 2. The followers of Christ were not, at this time, sufficiently nu merous to be organized in the manner, here supposed. The number of Christ's followers was, at this time, very small. A great part of these, also, followed him occasionally only ; and seem lo have been, at other times, at their own proper places of habitation, pursuing their customary business. In these scattered and changing circumstances, we can scarcely conceive, that Christians can have been so organized into a body, as lo consti tute a Church with its proper officers. The first mention, made of Elders in the Christian Church, even at Jerusalem, 1 mean as distinguished from the Aposdes, is in Acts xi. 30, about eleven or twelve years after the Ascension. Until this lime, there is not a hint in the New Testament, that any other men exercised au thority in the Christian Church, beside inspired' men, as such, and lire seven Deacons, although the office of Elder was constituted by Christ in the general commission given to Ministers. 3. In ihe act of choosing ihe Deacons, recorded in the text, there is not ihe least allusion to any pre-existing officers of that title or character. On the contrary, the spirit of the passage appears to forbid this construction. The murmuring of the Grecian Jews against the Hebrews is not specified as directed against the Hebrew Deacons, but against the Hebrews, or the body of Hebrew believers. If it was really directed against the Hebrew Deacons, the record, as it now stands, cannot be true. To remove the cause of this murmuring, the Apostles summon ed the Church together; and addressed them, as in the text. // is not reason, thai we should leave the word of God, and serve tables. If the business of serving tables had been already committed to Deacons, as the proper and known officers to transact this busi ness ; could the Apostles suppose the Church would expect them to undertake it ? Would not the Grecian Jews have complained of the Hebrew Deacons in form ; and required that others, of a more satisfactory character, should be appointed ? The Aposdes would then, I think, have called the faulty Deacons to an account, and censured them for their misconduct. After this, they would either have ejected them from office, or added lo them others, or required of them a more fauUless future behaviour. But they would not have supposed, that the, Church could expect them lo perform this duty ; contrary to a known institution of Christ. Again ; they direct the Church to choose seven men of specified qualifications, whom they might appoint over this business. If the appointment was now made the first time ; this language was natural ; but, if Christ ¦ had already instituted the office, would SER. CLV.] DEACONS. 289 scarcely have been used. The Aposdes, I believe, no where speak of any institution of Christ under the style of an appointment of their own. On the contrary, they always appeal lo his au thority, where he had expresslyexercised it: and ills, I think, to be believed, that the Evangelists have recorded every such ap pointment. The Apostles further say. But we zuill give ourselves to prayer, and the Ministry of the word. This language seems plainly to be that of persons, who were expected in some measure to desist from prayer and the ministry of the word, in order to perform other necessary business ; but cannot have been an answer lo persons, soliciting them to appoint an additional number of Deacons in the Church. On the contrary, it is the proper language of men, who considered themselves, and were considered by those around them, as the sole officers of the Church al that lime. In consequence of this fact, their brethren naturally thought, that every office was lo be executed by them, or by others under their direction. The subject was, I think, left to them indefinitely ; that they might re solve on such measures, as they should choose to have pursued. In this view of the subject, the observations, made by the Apostles, seem natural and proper ; but, according to the scheme of Dr. Mosheim, are scarcely capable of a satisfactory explanation. 4. If this passage does not contain the original appointment of Deacons ; there is no allusion to it in the New Testament. Is this credible? The appointment, and the office, are of Di vine authority; and therefore are required to be upheld by the Church. Yet the Church is no where informed when, or where, or how, this office was instituted. We are not, I acknowledge, warranted to determine in what manner Christ would direct the records of his mission, and pleasure, to be written. But we are, 1 believe, authorized to say, that the case, here proposed, would be singular, and without any parallel in the Scriptures. The argument of Dr. Mosheim is made up of these two parts. First, That the zvord vsursgos, is used in the Scriptures as equivalent to Staxovos : and Secondly, that all bodies of men must have their officers. To the former of these 1 reply, that, although this use of the term vEWTE^os should be conceded, as in the passage alleged from St. Peter, perhaps it ought ; yet it is, I think, evident, that this use of the word in the New Testament is very rare. I know of no other instance in which this interpretation of it can be even plausibly supported. It is, therefore, urged with little success for the pur pose in view. To the laller, my answer is, that, although all bo dies of men must have their officers, such bodies must be formed, and established, in some numbers, and must have a known and stable existence, before those officers can be needed ; and that the Church had barely arrived at this state, when the Deacons, men tioned in the text, were appointed. Vol. IV. 37 290 OFFICERS OF THE CHimCH. [SER. CLV. I have felt myself obliged to consider this opinion of Dr. Mo sheim, and others, on account of its connexion wilh the history of the subject. If the text contains the original institution of this of fice ; the history of it is one thing : if not, it becomes quite another* and, from this supposed diversity, men, considerable for their num bers and respectability, have been inclined to derive inferences, very differently affecting the office, and its duties. Assuming the account, which has been given of this subject, as just, I proceed to observe, that the whole history of the transaction is the following. When the Disciples, in the infancy of the Church, saw some of their number poor and suffering, others necessarily devoted lo the public service, and both standing in absolute need of support from the community ; they determined, wilh one voice, to sell each man his possessions, and to throw the whole into a common stock. From this slock all the members were to derive their sustenance. A considerable number of the disciples were Grecian, or as they are more usually styled, Hellenistic Jews. The Widows belong ing to this part of the fraternity were, or were thought to be, neg lected in the supplies which were daily administered. These brethren brought their complaint lo the Aposdes. The Apostles seem, plainly, to have considered it as well-founded : for they direct ed the remedy, mentioned in the text : viz. that the Church should choose seven men, of unquestionable qualifications, lo superintend this business. They, accordingly, chose the persons, whose names are here recited; and, lo satisfy the complaining brethren, selected most of them from among the Foreign Jews, The men chosen, were approved by the Apostles, and regularly ordained to their office. Immediately after this event, St, Luke, observes, the zvord of God increased ; and the number of disciples in Jerusalem multiplied greatly. God, therefore, apj)roved the measure, and annexed to it his blessing. From this history, cleared, as I hope, of embarrassments, and connected wilh other passages of Scripture relating to the subject I propose to examine, I. The Manner in zvhich Deacons were introduced into office. II. The Character which they are to sustain ; and, III. The purposes for which they are appointed, 1. 1 shall inquire into ihe Manner in which Deacons were introduced into office. Concerning this I observe, 1. That they were chosen to it by a vote of the Church. Wherefore brethren, said the Aposdes, look ye out among you seven men of good report, fuU of the Holy Ghost, and of wisdom, whom we may appoint over this business. And the saying pleased the whole multitude, says the historian, and they chose Stephen,a man full of faith, and of the Holy Ghost, and Philip, and Prochorus, and SER. CLV.] DEACONS. 291 J^canor, and Timon, and Parmenas, and Nicolas, a proselyte of Antioch; whom they set before the Apostles. This election was directed by the Apostles. It is, therefore, 3 pattern for all Churches in the same concern. Every Deacon ought, therefore, to be chosen by the suffrage of the Church. 2. Deacons are to be ordained by the imposition of hands, and by prayer. When the brethren had set these men before the Apostles, St. Luke informs us, they prayed and laid their hands upon them. This, also, is an authoritative. example of the manner in which Deacons are to be introduced into every Church. Il is the exam ple of inspired men ; and was, therefore, the pleasure of the Spirit of God. There is no hint in the New Testament, nor even in Ecclesiastical history, that they were ever introduced in any other manner. At the same time, there is no precept, revoking, or alter ing the authority, or influence, of this example. It stands, there fore, in full force; and requires, that all persons chosen by the Church to this office, should be consecrated to the duties of it in the same manner. It is t6 be observed further, that, if any such alteration had ex isted in periods subsequent to the Apostolic age, il would have been totally destitute of any authority to us. This mode of conse cration has in fact been disused in New-England, to a considerable extent. For this, however, there seems to have been no reason, of any value. So far as I have been able to gain information con cerning the subject, the disuse was originated at first, and has been gradually extended, by mere inattention : nor is it capable, so far as I know, of any defence. II. The Character zvhich Deacons ought to sustain, as exhibited in the Scriptures, particularly in the text, and in the third Chapter of the first Epistle to Timothy, is made up of the following par ticulars, 1. They should be grave. Likewise, says St, Paul to Timothy, must ihe Deacons be grave : «(Avs«, men of dignified gravity. 2. They must be sincere. — Not double-tongued. 3. Temperate. — Not given to much wine. 4. Free from avarice. — Not greedy of filthy lucre. 5. Acquainted with ihe doctrines of the Gospel, — Holding the mys tery of the faith, that is, the Gospel. G. Hont.-itly attached to the doctrines of the Gospel. — Holding the mystery of the faith in, or with, a pure conscience, 7, Of a fair Christian reputation. — Brethren, look ye out among you seven men of honest report : fia^rujii/xfiviij, zoell reported of, or having an unblemished character: being found blameless ; avsyxXifroi •wif, being unaccused, or iiTeproachable. 8. 77tc_i/ ought to be proved antecedently to their introduction into office. — And let these also first be proved. i 292 OFFICERS OF THE CHURCH. [SER. CLV. An ancient, perhaps the original, mode of proof was this. The name of the candidate was published in a Christian assembly ; that, if those who belonged to il had any thing lo object lo his charac ter, they might have an opportunity of declaring it to the Church. But as no mode is prescribed by the Aposde ; and as the end of the trial is a thorough knowledge of the candidate's character; whatever will accomplish this end in a satisfactory manner is un doubtedly sufficient. The accomplishment of the end is, however, always to be insisted on. 9. They are required to be husbands of one wife. In an age, when Polygamy was so common, this direction was important. 10. They ought to be such as rule well their own families, — Ruling their children, and their own houses, well. III. The purposes, for which this office was established, are the following. 1 . They were, I apprehend, intended, in various respects, to he as sistants to Ministers. 1 have given this as an opinion ; and am well aware, that it has been, and probably will hereafter be, disputed. My reasons for it, are the following. First. I derive it from the directions given by St, Paul concerning the character of ihe officer. Il must have struck every person, who has read attentively the character of Deacons, insisted on by St. Paul, that it strongly re sembles that of a Bishop, or Minister, presented lo us in the same chapter, and also in the first of the Epistle to Titus, so as in most particulars to be the same. All that which is required in the char acter of a Deacon, is, together wilh some important additions, also required in that of a Bishop. So far as the character in both cases is the same, it is fairly presumed to be necessary lo the same ends. Particularly, I see no reason, why Deacons should be required to be such, as hold the mystery of the faith, a direction, given concerning Bishops, Tit. i. 9, unless this qualification was to be employed in some manner, and degree, for the same ends. In a Bishop this qualification is required, that he may he able, hy sound doctrine, both to exhort, and to convince gainsayers. There is un doubtedly no warrant given to Deacons in the Scriptures lo preach. But there are a multitude of religious instructions, of very great importance, which are lo be given to many persons, and on many occasions, and which still are remote from preaching. Of these the most formal is that class of instructions, which are appropriate ly styled catechetical. Another class is made up of the teaching, immediately given in private religious assembhes. Another still may be sufficiently described by the word occasional. In all these it would seem, that Deacons might wilh great propriety act : and, unless they were to act in these, or some other similar modes, it SER. CLV.] DEACONS. 293 seems difficult to explain why they should be required to possess skill and soundness in the Gospel ; or how the Church should know, that they sustained this character. Secondly. I argue the same thing from the nature of their office. Men of such a character, as Deacons, are required to possess, and acting continually as Ecclesiastical officers, cannot fail of ob taining, a considerable influence in the Church. Influence is one of the principal means of doing good in the present world. This influence can be exerted in no manner, which is more natural or of better efficacy, than that which has been mentioned. Thirdly. I argue the same thing from Ecclesiastical history. Ancient Ecclesiastical writers style Deacons ministers of the Mysteries of Christ, of the Episcopate, and of the Church. They attended the Presbyters in the sacramental service, received the offerings of the people, and presented ihem to the Presbyter ; and in some Churches read the Gospel both before, and after, the Communion service ; and in some cases administered Baptism. In all these, and in a variety of other services, which they perform ed, they evidently sustained the character of assistants to the Min isler. Il is immaterial to the present purpose, whether these were ihe most proper services for Deacons lo perform ; the general character of assistants being the only thing, al which I here aim. This being admitted, the nature of the case may sufficiently ex plain the kind of assistance, from time to time, to be furnished. It may not, however, be improperly observed, that there are many occasions, some in public, and more in private, religious assem blies, on which Deacons may profitably, as well as becomingly, act as assistants lo the Minisler, by praying with those who are assembled; especially when he is absent or infirm. They may greatly aid him, also, by learning, and communicating lo him, as they did in ancient times, the state of his congregation ; particu larly, their errors, dangers, wants, and distresses. 2. Deacons, in ihe absence of ihe Minister, and of Ruling Elders, where such Officers exist, are by their office, moderators of the Church, 3. It is their proper business to distribute ihe Sacramental elements lo the communicants. This they have done in all ages of the Church. Anciendy, they not only distributed the elements to the communicants pre sent, but carried them, also, lo those vvho were absent. 4. The greiil duly of this office is ihe distribution of the alms of the Church to its suffering members. The Scriptures abound in directions to Christians to provide lib erally for the relief of their felloie-Christians ; although most of these directions have boon unfortunately misunderstood to enjoin only the distribution of common charity. This mistake, one would suppose, would be easily rectified by a single passage. As we have opportunity, says St, Paul, let us do good unto all nun, espe- 294 OFFICERS OF THE CHURCH. [SER. CLV. daily unio them who are of the household of faith. Gal. vi. 10. To the same purpose we have a more particular direction, given in 1 Cor. xvi. 1, 2, Now concerning ihe collection for ihe saints, as I have given order to the Churches of Galaiia, even so do ye. Upon the first day of the zveek let every one of you lay by him in store, as God hath prospered him. Of this injunction, I remark. First. That it appears to have been a general direction ; so far at least, as the contribution for the poor saints at Jerusalem was concern ed. The Apostle, with respect lo this contribution, had before given the same order to the churches of Galaiia : and the churches of Macedonia, and Achaia, had embarked in the same design ; as we are informed, Romans xv. 26. The same thing seems to have been finally adopted, as a matter of system, by the Apostles Peter, James, and John, in conjunction with St. Paul, when he was at Jerusalem, the second time after his conversion. They would, said St. Paul, that we should remember the poor : the same, which Iwas always forward to do. But, if we had no other directions concerning this subject in the sacred volume, the history, contained in the text, would be amply sufficient. T7ie very purpose, for which the office was instituted in the Christian Church, was the distribution of its alms : an employ ment highly honourable and evangelical. That this employment was to be universal in the Church, and that its poor members were always to receive the benefit of it, is clearly taught, in the 5lh chap ter of the first Epistle lo Timothy, by the directions,' given con cerning the reception of widows into the number of the poor, support ed by the Church. This duty of Deacons is also enjoined In Rom. xii. 8, He thai giveth ; iJ-eraSiSiss, distribuleth ; lei him do it with simpUcity, that is, with disinterestedness and impartiality ; or perhaps, as in the margin, liberally, and he ihat sheweth mercy, that is, relieves the sick, the afflicted, the widow, and the fatherless, lei him do ii with cheerful ness. The business of distributing, and of showing mercy, was especially the business of this office. Private bounty was to be given lo the necessitous by the authors of it, al their own pleasure: but the bounty of the Church was to flow through its Deacons, as its own proper almoners. The primitive Christians obeyed the injunctions, requiring this duty, in a manner becoming their profession. They received their fellow-Christians, when travelling, into their houses ; and made them welcome to such accommodations, as their circumstances permitted. They continually made feasts of charity, lo which every Christian present was ofcourse invited; raised weekly contributions, and conveyed them to their necessitous brethren by officers, whose especial business it was to see, that all were im partially, and effectually, reheved. With a similar care, and be SER CLV] DEACONS. 295 nevolence, they administered relief lo sufferers in every other situation. This conduct, being a novelty in the world, and no less honoura ble than beneficial, strongly attracted the attention of the Heathen ; and extorted from them this high proverbial commendation : " See, how these Christians love one another." The emperor Julian, an apostate from Christianity, and therefore a bitter enemy to it, acknowledges the fact, in terms extremely honourable lo the cause, which he so earnestly laboured to destroy. " If," said he, " Hellenism," that is, the religion of the Heathen, "does not prosper according to our wish, it is the fault of those who profess it. Why do we not look to that, which has been the principal cause of the augmentation of impiety ;" that is, the Christian Religion; "humanity to strangers, care in burying the dead, and that sanctity of hfe, of which they make such a show ? It is a shame, that, when the impious Galileans," that is. Christians, " relieve not only their own people, but ours also, our poor should be neglected by us." Again he says, " Il having so happened, as I suppose, that the poor were neglected by our Priests, the impious Galileans, observ ing this, have addicted themselves to this kind of humanity; and by the show of such good offices have recommended the worst of things :" that is, the Christian Religion. " For beginning with their love feasts, and the ministry of tables, as they call it, (for not only the name, but the thing, is common among them) they have drawn away the faithful to impiety :" that is, Heathens to Christi anity. We have here the strongest evidence, that the ancient Chris tians, down to the days of Julian, maintained the charity of the Gospel to their poor and suffering brethren, and to strangers also ; and that this charily vvas distributed in conformity to the account in the text : the ministry of tables being mentioned by him as one of the principal channels, through vvhich it flowed. It is plain also, that, in the view of this Emjicror, this charity vvas a primary reason, why Christianity prevailed in the world. For he exhibits his full conviction, that it was impossible to spread Heathenism by any other means, than a strenuous imitation of this excellent char- actor. The justness of these opinions is, in my view, unquestion able. This duty is no less incumbent on Christians at the present lime. Nor would the advantages, arising from the practice of it, be less important or conspicuous. In all churches, there ought to exist a regular system of contribution, designed solely lo provide relief for their poor and suflcring members. In every Church, a charita ble fund ought to bo begun, and continually supplied by continual collections. Of this fund, the Deacons ought lo be the standing almoners ; as being by the authority of God designated to this office. 296 OFFICERS OF THE CHURCH. [SER. CLV. . Il may here be objected, and not unnaturally, that ihe State has by law made provision for the relief of all poor persons ; that all members of Churches contribute to this charily, in common zvith others ; and that their suffering members take their share of the bounty. My answer to this objection is the following. First. That the poor, both of the Church and community at large, have exactly ihe same right to the property, supplied by this tax, which the contributors have to the remainder of their ozon possessions. The law alone creates every man's right to what he calls his estate. To the great mass of the properly, denoted by this word, he has by nature no right at all. But the same law gives exactly the same right to the poor, of receiving whatever is taxed upon others for supplying their necessities. The payment of this tax, therefore, is in no sense an act of charity ; but the mere payment of a debt, by which, together with other acts of the like nature, each man holds a right lohis estate. Secondly. The Charity in question zvas immediately instituted and required by God ; and is independent of all human institutions. No conformity to any regulation, no obedience to any law, of man, can go a step towards excusing us from obeying a law of God. Thirdly. The provision in questionis not made by human lazvs. The intention of furnishing this fund is not to relieve the absolute necessities of poor Christians : these being customarily supplied by the operation of law. The object, here in view, is to provide for their comfort. Nothing can be more contrary to the spirit of Chris tianity, than that one part of the members of a Church should abound in the conveniences and luxuries of life, and another be stinted to its mere necessaries. Everyone ought, plainly, to share in bless ings, superior to these. This provision ought to extend to all those enjoyments, which are generally denominated decencies and com forts. Without the possession of these, in some good degree, life, so far as its external accommodations are concerned, can hardly be said lo be desirable. I am well aware, that the unhappy neglect of this great duty by many of our owm Churches will be urged, and fell, as a defence of the contrary doctrine. Il is hardly necessary to observe, ihat no negligence can justify a further neglect of our duty. Nehemiah and his companions, when they found it zvritten in the law, that the children of Israel should dwell in Booths, at the feast of the tabernacles, went forth, and made themselves Booths, every one of them, although their nation had failed of performing this duty, as this excellent man declares, /ro?M the days of Joshua ihe son ofJi'un. I am also aware, that the love of money, the root of so much cui/ in other cases, is the root of great evil in this ; and will, even in the minds of some good men, create not a litUe opposition lo this duty. Until such men learn lo love this world less, and God and their fellow-Christians more; objections, springing from this source, will undoubtedly have their influence. SER. CLV.] DEACONS. 297 My audience is chiefly composed of those who are young, and therefore neither devoted to avarice, nor deeply affected by the too customary negligence of this duty. Before them, therefore, I feel a peculiar satisfaction in bringing up to view this benevolent, and divine. Institution. On their minds, the arguments which have been urged, will, I trust, have their proper weight. To quicken his just views of this subject, let every one present, remember, that even the Emperor Julian has said : " I do not believe any man is the poorer for what he gives to the necessitous. I, vvho have often relieved the poor, have been rewarded by the gods many fold; although wealth is a thing, on which I was never much in tent." Above all things, let every one remember, that Christ, al leging the beneficence of Christians as a ground of their endless happiness in the world above, closes his infinitely momentous ad dress to them with this remarkable declaration : Inasmuch as ye have done it to one of the least of these my brethren, ye have done it unto me. Vol. IV. 88 SERMON CLVI. THE EXTRAORDINARY MEANS OF GRACE. THE ORDINANCES OP THE CHURCH. BAPTISM. ITS REALITY AND INTENTION. Matthew xxviii. 19. — Go ye, therefore, teach alt nations, baptizing them in the name of the Father, and of Ihe Son, and of Ihe Holy Ghost. In seven discourses, preceding this, I have considered the in stitution of the Church ; the Members of which it is formed ; ihe Officers appointed in the Scriptures to superintend its affairs ; and the principal Duties which they are appointed to perform. The next subject in a system of Theology is the Ordinances, which be long peculiarly to this body of men, and which they are required to celebrate. Of these, the first in order is Baptism ; as being that, by which the members of ihe Church are, according to Christ''s appointment, introduced into this Body. In the Text, Christ directs his Aposdes to go forth into the world, and teach, or make disciples of, all nations, and to baptize them in, or into, the name of the Father, and of the Son, and of ihe Holy Ghost. This, then, is a duty, which the Apostles were re quired to perform towards all nations, so far as they made them disciples of Christ. The Text, therefore, presents the subject of Baptism to us, as an ordinance lo be administered by the Pastors of the Church to its several members, in consequence of their discipleship. What was the duly of the Apostles in this case, is equally the duty of all succeeding ministers. Of cotirse, it is the duty of every person, who wishes, and is qualified, lo become a member of the Church, to receive the ordinance of Baptism. In my examination of this subject, I shall consider, I. The Reality ; II. The Intention; III. The proper Subjects ; of this Ordinance : and, IV. The Manner, in which it should he administered. I. I shall make some observations concerning the Reality of Bap tism. To persons, at all acquainted with Ecclesiastical History, it is well known, that several classes of men have denied Baptism, in ihe proper sense, to be a Divine Institution. Some of these persons have supported their opinion from Heb. ix. 10 ; Which stood Wy in meats, and drinks, and diverse washings, and cardinal ordtnan- SER. CLVI.l BAPTISM, 8ic. 299 ces, imposed on them until the time of Reformation. The word, here rendered washings, is in the Greek, Ba«Tiff(Aois, Baptisms. In this passage, they have, without any warrant, supposed the Baptism of the Gospel lo be included. The Apostle, in this passage, re fers only lo the Jewish worship, as is evident from tlie preceding part of the chapter ; particularly from the ninth verse. That Evangelical Baptism was in use, as an institution of Christ, when this Episde was written, is abundandy manifest from the following chapter, verses 19, 22, particularly from the two last of these verses. Having an High Priest, says the Apostle, over the house of God, let us draw near with a true heart, in full assurance of faith ; Having our hearts sprinkled from an evil conscience, and our bodies washed with pure water : or, in other words, being baptized. The same persons endeavour to support their opinion, also, from 1 Pet. iii. 21 ; The like figure whereunio even Bapti.im doth also now save us, {not the putting away of the filth of the fiesh, bui the answer of a good conscience toward God) hy the Resurrection of Christ. But the objectors are not less unhappy in their construc tion of this passage, than of that, mentioned above. The true, as well as obvious, meaning in this passage is the following: "Baptism, the Antitype of the water of the deluge, doth now save us by the Resurrection of Christ ; not indeed the cleansing of the filth of the flesh, but that which is signified by it ; the answer of a good con science towaids God." This jiassage is a direct recognition of the existence of Baptism, as an Institution in the Christian Church : and, therefore, instead of being a support, is a refutation, of the scheme in question. Persons, vvho deny the doctrine of the Trinity, or the i-atisfac- tion of Christ, are, in a sense, constrained lo deny Baptism also, in order to preserve consistency in their opinions. The command to baptize m, or into, ihe name of the Father, and of the Son, and of the Holy Ghost, is a plain, unanswerable exhibition of the Doc trine of the Trinity. The cleansing wilh water, also, is loo une- uivocal a symbol of our spiritual purification by the Blood of hrist, to suffor any rational denial, or doubt. It seems, therefore, scarcely possible for those, who deny either the Trinity, or the Atonement, to admit the Institution of Baptism, without a plain contradiction in their principles. Others, still, have removed both Baptism and the Lord's Sup per, by the aid of Spiritual, or mystical, construction. These per sons appear to build their scheme, especially, on the answer of John the Baptist to the Pharisees and Sadducees, who came to his Baptism. / indeed baptize you wilh water unto repentance : but He, that cometh after me. is mightier than I ; zohose shoes I am not wor thy to hear. IL zvill baptize you with the Holy Ghost, and zbithfire. From this passage, chiefly, the doctrine has been drawn, that Bap tism with water was not intended to be, nor actually made, by Christ, an institution of the Gospel. It is hardly necessary to re- Z SCO BAPTISM. [SER. CLVI. mark, that this interpretation of the Baptist's words is wholly ei- roneous ; and that they have no connexion with the doctrine, lo which they are here applied. The proof, on which this Institution rests as a perpetual ordi nance of Christ in his Church, is so entire, and so obvious, that every doubt concerning it is more properly an object of surprise, than of serious opposition. In the text, Christ commands his Apostles, and all his succeeding ministers, lo baptize those, whom they should make disciples. In obedience to this command, the Apostles accordingly baptized all those, who were made disciples by them. Those, who followed them in the ministry, followed them, also, in this practice. In this manner, the Institution has been continued in the Church, with the exception of a few dis sentients, to the present time. Except a man be born of water, and of the Spirit, he cannot enter into the Kingdom of God, To he bom of water is lo be baptized. To be born of the Spirit is to be regen erated. The Kingdom of God is a phrase, used in the Gospel, in a twofold sense ; and denotes his visible, and his invisible, king dom ; or the collection of apparent, and the collection of real saints. The indispensable condition of entering the former, or visible, kingdom, is here made by our Saviour Baptism. The indispensa ble qualification for admission into the invisible Kingdom is Re generation : the great act of the Spirit of God, which constitutes men real Saints. Baptism, therefore, is here made by Christ a condition, absolutely necessary to our authorized entrance into his visible Church. II. / shall now inquire into the Intention of this Ordinance, Washing wilh water is the most natural, and universal, mode of cleansing from external impurities ; and is, therefore, the most ob vious, and proper, symbol of internal, or spiritual, purification. Baptism denotes, generally, this purification ; and, particularly, is intended to present to us the cleansing of the soul by the blood of Christ ; and, still more particularly, by the affusion of the Divine Spirit, To this interpretation of it, we are directed by the Proph et Isaiah, in the forty-fourth chapter of his prophecy. I will pour water upon him that is thirsty, and fioods upon the dry ground : I will pour my Spirit Upon thy seed, and my blessing upon thy off spring. The same explanation is given of it, also, by God, in the Prophet Ezekiel, chapter xxxvi. 25 — 27, Then will I sprinkle clean water upon you, and ye shall be clean. And I will put my Spirit within you, and cause you to walk in my Statutes. As both these passages refer to the Evangelical dispensation ; there can be no reasonable doubt, that the application, here made of them, is just; or that Baptism especially signifies the affusion of the Spirit of God upon the soul. It is, however, to be very carefully remarked here, that, although Baptism is a symbol of this affusion, and of the Regeneration, which is its consequence, yet Baptism neither ensures, nor proves, Regen- SER. CLVL] ITS REALITY AND INTENTION. 301 eralion. The Church of Rome has long taught, that regeneration is inseparably connected wilh this ordinance ; and that the ordi nance is absolutely necessary, at least in all ordinary circumstances, to the existence of Regeneration. From that Church this scheme has spread, wilh some variations, through several Protestant Churches. I know not, that it is in my power to express, in pre cise language, the different views, entertained in the Christian World concerning this subject. Often, if I mistake not, these views are given to us in phraseol ogy, which is indefinite, and sometimes, perhaps, designedly mys terious. A distinction, unknown to the Scriptures, is sometimes made between Regeneration and Renovation. Baptism is some times said to be the cause, or the inseparable attendant, of Regen eration, and not of Renovation. What the word Regeneration, thus used, intends, I confess myself unable to determine. So far as I have been able to find, the Regeneration of the Scriptures is but one thing ; and denotes, invariably, that change of character, or the cause of that change, by which sinners become holy. Christ has taught us, that to be born again is to be born of the Spirit of God. Except a man he born again, he cannot see the kingdom of God. Except a man be born of water, and of the Spirit, he cannot enter into the Kingdom of God, These two declarations, every person will sec, are exactly parallel. To be bom again, in the first of them, is precisely ihe same thing, as to be horn of water, and of the Spirit, in the last. To be horn of water as here intended, is, in my view, to be baptized ; and is as absolutely necessary to our lawful admission into the visible kingdom of God : as to be bom of the Spirit, is to our admission into his invisible Kingdom. That to be born of water, and of the Spirit, is the same thing with being born again, must be admitted by every one, who is willing that our Saviour should speak good sense, since he obviously mentions, in this whole discourse, but one Birth ; vvhich he introduces to Nico demus under the phraseology of being born again. What connex ion water, here in my view standing for Baptism, has with this subject, I shall further explain hereafter. With those things premised, I shall now proceed to consider the Question, Whether Baptism ensures, or proves. Regeneration? The arguments, in favour of the affirmative answer to this ques tion, are principally, if not wholly, derived from the following passages of Scripture. First. Mark xv'i. 16, He that beUeveth, and is baptized, shall he saved ; but he that beUeveth not shall he damned. Of this passage it is only necessary to observe, that the conclud ing clause refutes the supposition, which the introductory one is employed to support. Here Christ declares, that he who believ- eth not, whether baptized or not, shall be damned. This could not be true, if Baptism and Regeneration were thus connected. 302 BAPTISM. [SER. CLVI Secondly. The same doctrine is argued from the passage quoted above. Except a man be born of water, and of ihe Spirit, he cannot enter inio the kingdom of God, The account, given of the subject in this text, is exactly the same with that, contained in the preceding passage. To be bap tized is to be born of water. To be a believer is lo be born of the Spirit. He who believelh, whether baptized or not, shall be saved : he that is born of the Spirit, whether born of water or not, shall enter into the invisible kingdom of God. In exact accord ance wilh this construction of the passage, our Saviour, in every other part of his discourse with Nicodemus, insists only on being born of the Spirit, as the great qualification for acceptance with God. It is, however, to be observed here, that he, who understand ing the nature and authority of this Institution, refuses to be bap tized, will never enter either the visible, or invisible, kingdom of God. As he refuses to become a member of the visible, he will certainly be shut out of the invisible, kingdom. Considered with reference to a case of this nature, the passage may be justly con strued in the hteral manner. For he who persists in this act of rebellion against the authority of'Chrisl, will never belong to his kingdom. Thirdly. TVti's doctrine is also argued from Titus iii. 5, Accord ing to his mercy. He saved us by the washing of regeneration, and the renezving of the Holy Ghost. Whether the words, translated the washing of regeneraiidn, de note Baptism, or not, according lo the opinions of different Com mentators, is, in my view, immaterial to the present question. If Baptism is denoted by these words ; it is called the washing of re generation, because it is symbolical of that change in the heart; and because Christ has established il, as such a synibol, in his visible Church. Beyond this, nothing can be pleaded from this passage in favour of the doctrine. There is yet another text, to wit, Eph. v. 26, of an import, si milar to that last quoted, which may be urged with somewhat less plausibility, as favouri-ng the same scheme. It is this : As Christ also loved the Church, and gave himself for it, that He might sanc tify, and cleanse it, with the washing of water by the word. To this the same answer is obviously to be given with that, which has been already given lo the passage last quoted. These are the only texts, within my knowledge, which can be seriously alleged in favour of this doctrine. I shall now, there fore, proceed lo show, that the doctrine is eiToneous by the fol lowing considerations. 1. // contradicts the general tenour of the Scripturei, relative to this subject. In the first place. Adults are in the Scriptures required to btlieWi antecedently to their Baptism. SER. CLVL] ITS REALITY AND INTENTION. 303 In the text, the Apostles are directed to make disciples of all nations, and then to baptize them. That they understood their commission in this manner, is unanswerably evident from their own declarations. Repent, therefore, said St, Peter to the Jews, and be baptized, every one of you, in the name of the Lord Jesus, When the Eunuch said to Philip, see, here is water ; what doth hinder me to be baptized? Philip replied. If thou believest with all thine heart thou mayest. L/ydia was baptized after the Lord had opened her heart. The Jailer was baptized in consequence of his Faith. So was Paul. So were Cornelius and his household. From these facts and declarations, it is evident beyond controversy, th'^t Adults were baptized by the Apostles, after they had become, or were suppo sed to have become, disciples of Christ : or, in olher words, after they were either really, or apparently Regenerated. Secondly. The Scriptures teach us, that the Gospel, or the Truth of God, is the great instrument of Regeneration. The Truth shall make you free, saith our Saviour. John viii. 32. Sanctify them through thy truth: thy word is Truth. John xvii. 17. Of his own will begat He us with the Word of Truth : says St. James. James i. 18. Being horn again, says St. Peter, noi of corruptible seed, hut of incorruptible, hy ihe zvord of God, 1 Pet. i. 2.3. The Gospel, says St. Paul, is the pozver of God unto salvation, to every one that believelh, Rom. i. 16. Again; It pleased God by the fool ishness of preaching to save them that believe. 1 Cor. i. 21. Again ; In Christ Jesus have I begotten you through the Gospel, 1 Cor. iv. 15. Thirdly. The Scriptures expressly declare, that Baptism is not the great instrument of regeneration. This is directly declared by St. Peter, in a passage, already quoted for another purpose, in this discourse, from the third chap ter of his first Epistle, verse 21, 77tc like figure whereunio, even Baptism, doth now save us ; not ihe putting away of the filth of the flesh, hut the answer of a good conscience loivard God. In this pas sage, St. Peter teaches, that the putting away of the filth of the flesh is not, and that the answer of a good conscience is, the means of our salvation. In other words. Baptism is not, but the virtuous character, which is the effect of regeneration, is, the means of eternal life to mankind. This character, I have already shown, is so iar from being the consequence of Baptism, that every adult candidate for this ordinance is required to possess it, before he can be lawfully baptized according to the Scriptures. In perfect accordance with this declaration of St, Peter, St. Paul declares. Circumcision is nothing, and uncircumcision is no thing ; but kecpins; the Commandments of God. To Jews, of whom there vvas a considerable number in the Corinthian Church, Cir cunicision was a seal of the righteousness of Faith ; just in the same manner, as Baptism now is, to Christians. It had, also, all the influence towards Regeneration, which Baptism now pos- 304 BAPTISM. [SER. CLVt sesses. But, had it ensured, o« proved, regeneration with re spect to the Jews, who were in the Church at Corinth, the Aposde would not, when writing lo them, have declared it to be nothing. For in this case, it would, lo them, have been the means of that holiness, in the exercise of which they would have kept the com mandments of God. What is true of circumcision, in this respect, is, I apprehend, precisely true of Baptism also. But this point is placed beyond all reasonable debate by the following declarations of St. Paul, 1 Cor. i. 14, 17; / thank God, that I baptized none of you, but Crispus and Gaius. For Christ sent me not to baptize, but to preach the Gospel, Nothing is more cer tain, than that, if Baptism ensures, or proves, regeneration, Paul, who so ardently desired the salvation of mankind, and wished to becorae,as extensively as possible, the instrument of their salvation, could not thank God, that he baptized none of the Corinthians, but Gaius, Crispus, and the household of Stephanus. To him it would, comparatively, have been a matter of indifference, whether they accused him of baptizing in his own name, or not. Of what consequence could the clamour, the disputes, or the divisions, be, which might arise about this subject, compared with the salvation on the one hand, and on the other, with the perdition, of the Co rinthians ? Instead of thanking God in this manner, he would have baptized every Corinthian, who would have permitted him; and, like a Romish missionary, have compelled crowds and hosts to the streams and rivers in the neighbourhood, that they might receive this ordinance at his hands. With still less propriety could he say, if Baptism were the means of regeneration, especially if it ensured, or proved it, that Christ sent him not to baptize, but to preach the Gospel. Christ, as He himself hath told us, sent Paul to the Gentiles and to the Corinthians, as well as other Gentiles, to turn them from darkness to light, and from the power of Satan unto God. Acts xxvi. 17, 18. In olher words, Christ sent Paul to the Gentiles, to accomplish their regeneration. But, if Baptism be the means of regeneration, or be accompanied by it, then Christ actually sent him to baptize ; in direct contradiction to the pas- s^5^) jiist now quoted. From both these passages it is clearly evident, that Baptism neither ensures, nor proves. Regeneration. 2. Tnis doctrine is contradicted by experience. Such persons, as have been baptized in modes, and by minis ters, altogether unexceptionable in the view of such, as hold this scheme, have by their fruits, the great Scriptural touchstone, proved themselves to be unregenerated. Simon Magus, Hyme- ncBus, Philetus, Phygellus, and Hermogenes, were all, probably, baptized by inspired Ministers. By Ministers, possessing authori ty equally unexceptionable, were baptized those gross transgress ors in the seven Churches of Asia, so severely reproved by Christ in the second and third chapters of the Apocalypse. It will not be pretended, that these men were regenerated. SER. CLVL] ITS REALITY AND INTENTION. 305 Equally conclusive lo the same point is the experience of every succeeding age in the Christian Church. Nothing is more certain, than that a multitude of those, who have been baptized by such, as the abettors of this scheme will acknowledge to be authorized ministers, have, in every christian age and country, been guilty of such continual and gross sins, as have proved beyond a doubt, that, instead of being regenerated, they were in the gall of bitter ness, and the bond of iniquity. Great numbers of such are found in every class of nominal Christians under heaven. Nothing can more perfectly demonstrate, that Baptism is not accompanied by Regeneration. It will probably be here replied, that regeneration may be act ually conveyed lo the souls of the baptized, and yet its influence be lost by their future apostacy • or what is often called falling from grace ; either because they are not confirmed ; or for some other reason. To this I answer, in the first place, that no such apostacy is known in the Scriptures. This position, if I mistake not, has been proved in a former discourse concerning the perseverance of such, as are regenerated. He that heareth my word, said our Saviour to the Jews, John v. 24, and believelh on him that sent me, hath ever lasting life, and shall not come into condemnation ; but is {has) pass ed from death unto life. Secondly. The Scriptures no where leach the doctrine, or duty, of Confirmation, as necessary to ihe continuance of mankind in holi ness : nor as an ordinance of the Christian Church in any sense. Thirdly. Multitudes of baptized persons give the most unquestion able evidence from their Baptism, or, if Infants, from their first possession of moral agency, ihat they are sinners only. Fourthly. Immediately after their Confirmation, they continue to . exhibit the same sinful character ; and exhibit it through life. Thus, in every point of view, the doctrine, that Baptism is re generation, that it ensures, or proves, that il is attended or follow ed by it, either regularly or commonly, is erroneous, unfounded, and unscriptural. So far is this from being the doctrine of the Scriptures, that, according to them, adults can never offer them selves for Baptism, unless already regenerated. The answer of a good conscience, spoken of by St. Peter, cannot be given by him, who is not regenerated. In the ancient periods of the Church, as we are informed by Tertullian, the Minister asked the candidate for Baptism, " Dost thmt renounce Satan? Dost thou believe in Christ.'" The Candi date answered, '^ I renounce, I believe." This Tertullian calls '^sponsionem so/it/w ;" "An engagement of salvation ;" and sa\s, that "the soul is consecrated, not by walking, but by answering.'" To this practice. Si, Peter is supposed to refer in the text, repeat edly quoted on this subject. But it is evident, that no person, who is unregenerated, can declare with truth, that he renounces Vol. IV. 39 306 BAPTISM. [SER. CLVI. Satan, and believes in Christ. Thus no such person can give this answer of a good conscience : or lawfully receive the ordinance of Baptism. The case of Infants will be more particularly considered here after. Il will be sufficient to observe at the present lime, that, al though God has required believing parents to dedicate their chil dren to him in Baptism, he has no where promised, that they shall be regenerated either in, or by, the administration of this ordi nance. Accordingly, a great multitude of the circumcised chil dren of the Israelites, and of the baptized children of Christians, in every age and church, have plainly lived, and died, unregener ated. It may here be added, that very high evidence is necessary to convince a sober man, that God has, in this manner, placed the salvation of mankind in the hands, and under the control, of their fellow-men. To me it appears evident, that the Clergy of the Romish Church taught this doctrine, supremely, if not solely, to extend their own domination, and lo place mankind at their feet. He, whose agency becomes indispensable to the salvation of others, he, who can confer salvation on others, will, so far as this power is admitted, bring them universally under subjection to his pleasure. No man in his senses will question the decisions of him, who can give, or refuse, salvation. Is it credible, that such stu pendous power should be placed in human hands ? But, although Baptism neither ensures, nor proves the regener ation of the person who receives this ordinance, it is still an Insti tution of high importance to the Christian Church ; and that in a great variety of respects. Particularly, 1 . It is a solemn visible exhibition of these two great Scriptural doctrines: The expiation of sin, and the cleansing op the SOUL BY the blood OF ChRIST ; and its RENpvATION BY THE Spirit of God. When these doctrines have been learned, and understood, by the' reading, or preaching, of the Gospel, so that the mind has become well acquainted with their nature and importance ; it is prepared to discern the real import of this ordinance. In this situation, the ordinance of Baptism becomes, in a high degree, subsidiary to the preaching of the Gospel. It now teaches the same inestimable truths which were before taught by the preacher ; and teaches them wilh a force, peculiar and pre-eminent. It is a truth, known to all men, that the objects of our senses make an impression on our minds, far more striking, influential, and enduring, than those of the understanding. When these ob jects are made symbolical, and are thus employed to declare Evan gelical truths ; especially when the symbols are near and obvious, and therefore disclose the truths in a clear and indubitable man ner ; the truths, actually disclosed, are invested with all the force of sensible impressions. When an adult is the subject of Baptism! SER. CLVL] ITS REALITY AND INTENTION. 307 the great truths which 1 have specified, are brought home to his heart with supreme efficacy ; and he is enabled, at least in ordi nary circumstances, to feel the glory and excellence of forgiving, redeeming, and sanctifying love, in a degree, and wilh a benefit, which no words can accomplish. What is true of an adult, in these circumstances, is true, probably in a still more affecting and profitable manner, of parents, dedicating their children to God in this solemn ordinance. Perhaps there is not in the world a sight more interesting, than that of an infant, offered up by believing parents to God in Baptism. The helpless circumstances of the child ; the peculiar tenderness of the relation, existing between it and the parents ; the strong expression of their faith in God, in giving up their beloved offspring to him, devoting it to his service, and engaging to train il up for his glory ; the exhibition of their reliance on the blood of Christ, and the agency of the Spirit of Truth, to cleanse it from its original pollution; the affecting mani festation of divine mercy and goodness in permitting us thus to of fer up our children lo God; united wilh the solemnities of the day, the place, and the occasion; form a combination of facts, and doc trines, and duties, scarcely paralleled in the present world. On the minds of the parents, particularly, the impressions made can not fail, unless through very gross stupidity, or gross wickedness, 5f powerfully persuading them lo the duties, involved in this dedi cation. Of the same nature are the impressions, which will very naturally be made on those who arc present at the administration. Persons, heretofore dedicated to God in Baptism, will naturally feel anew their own bc-iptismal obligations: while those, who have dedicated them, will realize, also, the privileges, to which they and their offspring have been admitted ; the engagements which they have made; and the duties, which in a peculiar manner they are required lo perform. In all these points of view, the ordinance of Baptism is of high importance to the Christian Church; and fitted to impress the great truths of the Gospel upon the mind in the happiest manner. It is here to be remembered, that, as religious education is consti tuted in the Christian Church a primary mean of salvation, so the ordinance of Baptism is invested wilh a peculiar importance, from the intimate, and acknowledged, connexion between the act of devoting a child to God in this manner, and the duty of educating him for the service of his Maker, and ihe attainment of eternal life. No two religious employments are, in this country at least, and probably in most others throughout Christendom, more universally understood to be inseparably connected, than the act of giving up a child lo God, and the duty of educating him for his service. The most solemn sense of the obligations which we are under to train up our children for God, is probably derived from the administra tion of this ordinance. 308 BAPTISM. [SER. CLVI. 2. JVhen children die in infancy, and are scripturally dedicated to God in Baptism; there is much, and very consoling, reason, furnish ed, to believe, that they are accepted beyond the grave. We are taught in the Scriptures, that praise is perfected out of the mouths of babes and sucklings. It is, perhaps, improper to say, that praise is perfected on this side of Heaven. When little children were brought to our Saviour ; He said. Suffer the little chil dren to come unto me, and forbid them not, for of such is the King dom of Heaven, This seems to be a plain declaration, that chil dren are admitted to this kingdom, and constitute not a small part of the persons, of whom it is composed. The promise, said Si, Peter to the Jews, is to you, and to your children, li this promise is ex tended, in any sense, to those who die in infancy, and conveys to them any blessings ; they must be found beyond the grave. There is, I think, reason to hope well concerning other children, dying in infancy. But there is certainly peculiar reason for Chris tian Parents lo entertain strong consolation wilh lespecl lo their offspring; whom God has not only permitted, but, required them to offer up to him in this ordinance, pointing so extensively, and so significantly, to their purification. 3. Those, who are baptized in infancy, are placed under the guardianship, and discipline, of the Christian Church, The manner, in which this discipline is to be conducted, will be the subject of a future discussion. It will be sufficient to observe at the present time, that children, to whom this ordinance has been dispensed, are by these means doubly assured of the certain, and inestimable benefits of religious education ; and are entitled, in a peculiar manner, to the counsel, the reproof, the conversation, the example, and the prayers, of Christians. The importance of these blessings, every Christian will under stand. Nor can those, who believe the declaration, that he, who walketh with wise men, shall be wise, fail to acknowledge them as blessings of inestimable value. 4. Baptism is, also, the public Sign, by which the disciples of Christ are known to each other, and to the world. All societies need indispensably some mark of distinction ; some mode, in which the respective members shall be known to each other ; so that each individual shall feel, that he himself is required, and that he is invested with a plain right to require others, to per form the several duties, incumbent on him, and them, as members of the Fraternity. This Sign ought always to be publicly known ; definite ; unequivocal ; solemn ; significant; safe from being coun terfeited ; always the same ; acknowdedged by all the members of the body ; and, therefore, established by authority, which cannot be disputed. The power of such a sign to unite the members of such a body in affection to each olher, in a common interest, and in corresponding pursuits, is incalculably great. A mere Name SER. CLVL] ITS REALITY AND INTENTION. 309 often forms a party in politics, and in religion ; and engages those, who often have very imperfect conceptions, if they conceive at all, of the party purposes, for which they are embarked, in a haimony with each other, and in a course of zeal and violence against their fellow-men, wonderful both in degree and continuance, and pro ductive of effects, usually great, and often dreadful. Here the Sign is the Seal of God; set by his own authority upon those who in this world are visibly his children. It has all the properties, mentioned above : and is possessed of more efficacy, than can be easily comprehended, and incomparably more than is usually mis trusted, to keep Christians united, alive, and active, in the great duties of religion, and in the great interests of the Church of God. 5. Baptism, as a symbol, holds out in a very forcible manner to those, who have been instructed in ihe Christian religion, a great part of those doctrines, and duties, which are purely Christian ; or which belong to Christians, as such. Of this number, particularly, are the doctrines oi Regeneration ; Justification by the righteousness of Christ ; Adoption; Sanctifica tion ; the Gratitude, Complacency, and Obedience to God ; the Failh in Christ ; the Hope of salvation by him ; and thai love to ihe breth ren, by which all are known to be his disciples ; which together form so great a part of Christian doctrines, and the Christian character. The doctrine of Adoption, particularly, is presented lo us in this ordinance wilh peculiar clearness, and force. Concerning this sub ject, however, I have had occasion, heretofore, to make all the observations which I thought necessary. With all these doctrines is intimately connected that oi the De pravity of our nature, A serious observer is, perhaps, hardly ev er a witness of the administration of this ordinance, without strongly realizing the existence of that moral pollution, which is symboli cally washed away by Baptism. The Baptism of infants, particu larly, exhibits this subject in the strongest light. Here we see, that our race, in the view of their Creator, indispensably need the cleansing which is accomplished by the blood of Christ, and the renewing power of the Holy Ghost, antecedently to their possible commission of sin by voluntary acts. Their original corruption is, therefore, taught by this ordinance in language, which cannot be misconstrued ; and is impressed upon us wilh singular force by its solemn and significant symbols. Many other doctrines, duties, and blessings, are evidently, and impressively, presented to us in the administration of Baptism. But to expatiate upon these, and even lo point them out, is the bu siness of a treatise, and not of a single sermon. G. The ordinance of Baptism, as a memorial of the death of Christ, exhibits powerful and immoveable evidence of that great fact to the Christian Church, throughout all the successive periods of its ex istence. 310 BAPTISM. [SER. CLVL As I shall have occasion to resume this subject, when I come to discourse upon the Lord's Supper, 1 shall defer my observations upon it for the present, and shall conclude this discourse with two REMARKS. 1 . It is not a little to be regretted, that this ordinance is so rarely made a theme of discussion in the Desk. Il is not unusual for a minisler of the Gospel to devote twenty- four sermons annually to the consideration of the Lord's Supper; twelve delivered at what, in this country, is commonly styled the Sacramental lecture, and twelve more on the several Sabbaths, consecrated to the administration of this sacrament. On Baptism, at the same time, ministers rarely preach. Perhaps it is no un reasonable supposition, that the subjects of this discourse are now, for the first time, brought out in the desk to the consideration of a great part of this audience. Why such a difference is made be tween two Institutions of Christ, invested wilh the same authority, solemnity, and influence, I am unable to determine. But, what ever may be the ground of this distinction, I am satisfied that il cannot be a good one. There is but loo much reason lo believe, that not only the persons, particularly the children, who have been baptized, but the Parents, also, are, in many instances, la mentably ignorant of the nature of this Institution, the truths which it declares, the duties which it involves, and the privileges which it confers. Were these things made more frequently subjects of preaching; were they clearly illustrated, and solemnly enforced ; there is the best reason to believe, that it would become a far rich er, and more extensive blessing to mankind. 2. Persons, baptized in their infancy, are here solemnly reminded of their own peculiar duties ; and severely reproved for their negli gence in performing them. How many persons are now in this house, who have been dedi cated to God by Baptism in their infancy, and who yet never thought of a single privilege, realized a single obligation, nor per formed a single duty, created by this ordinance ! It is perhaps questionable, whether some of them are not now ignorant, whether they have been baptized, or not. How melancholy are these facts! How full are they of shame, and sin ! How productive ought they to be of remorse, contrition, and amendment ! God has called you, my young friends, into his visible kingdom in the morning of life. He has publicly sealed you as his children ; and planted you in the nursery of his Church. Remember that this interesting event sprang not from chance, nor from the will of the flesh, nor from the will ofma,n, hut from God. He gave your parents the disposition, and the right, to offer you up to him, and to consecrate you lo his service. He has publicly acknowledged his particular relation lo you ; and given you this illustrious token of his kindness and mer cy. Think then, I beseech you, of the guilt of disregarding, or SER. CLVL] ITS REALITY A.ND LXTE.NTtO.V. 311 neglecting, this testimony of his mercy to you. All men are bound voluntarily to become his, and lo consecrate themselves to his ser vice. To this duty you are under peculiar obligations. By openly acknowledging you as his children. He has, if I may be allowed the expression, laid claim to you in a manner, which, while it de mands of you the most intense gratitude, requires of you, also, to assume the character, which He has thus externally conferred ; and wilh all the heart to devote yourselves in the covenant of grace lo his service and glory. All men, under the Gospel, are immovea bly bound to the performance of this duty. But the obligations, incumbent on you, are peculiar and pre-eminent. Let me request you to ponder this subject with deep and solemn concern, and to inquire with all earnestness of mind, whether you are not in immi nent danger of sharing the doom of Capernaum, Chorazin, and Bethsaida. SERMON CLVII. THE EXTRAORDINARY MEANS OF GRACE. THE OBJECTIONS AGAINST INFANT BAPTISM ANSWERED. Matthew xxviii. 19. — Go ye, therefore, teach alt nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost. In the preceding discourse, I considered, at some length, the Reality, and Intention of the ordinance of Baptism. Accordingto the scheme, then proposed, 1 shall now proceed to inquire. Who are the proper Subjects of Baptism ? In answer to this inquiry, I observe, 1. That all those, who believe in Christ, and publicly prof ess their faith in him, are proper Subjects of Baptism. That such a profession may be made wilh understanding, the person, who makes it, must be of sufficient age, and sufficient ca pacity, lo know the great doctrines and duties of the Gospel ; and must already have become acquainted with them. He must also understand, that it is the Religion of the heart, which is professed, and not merely a speculative belief of the truths and precepts, contained in the Scriptures. Without such knowledge no man can act, in this solemn pase, with propriety, decency, or meaning. Nor do I know, that the absolute necessity of such knowledge has ever been questioned. A public declaration of our cordial belief in the doctrines and precepts of the Gospel is what is usually called in this country a Profession of Faith ; the ground, on which, indispen sably. Adults are admitted to Baptism. In addition to this, what is equally necessary to such admission, the Candidate also enters publicly into covenant with God; avouch ing Jehovah, the Father, the Son, and the Holy Ghost, to be his God ; giving himself up to the Father, through the Son, and by the Holy Ghost, as his child and servant; and engaging, that, denying ungodliness and worldly lusts, he will live soberly, righteous ly, and godly, in the world. This engagement is substantially what Tertullian calls Sponsio salutis ; the engagement of salvation ; made universally by adults, who were baptized in his time. One would think it hardly necessary to observe concerning this engagement, that it ought to be made with sincerity ; or that ihe candidate ought to mean all that which is ordinarily intended by the terms of the profession ; or, in other words, thatt/ ought to be made joiththe heart and not merely with ihe lips. SER CLVn.] OBJECTIONS, Sic. 3I3 2. The Infant Children of Believers are also Scriptural subjects of Baptism. This doctrine, as you well know, has been extensively disputed and denied ; so extensively, that those who have contended against it, have been formed into a distinct sect, existing in considerable numbers throughout most Christian countries. These persons, originally styled Anabaptists, and AniipcBdobaptists, have claimed to themselves improperly the title oi Baptists; indicating, that they only baptized, or were baptized, in a manner agreeable lo the scriptural directions on this subject. While, therefore, I cheerful ly acknowledge the distinguished piety and respectability of a considerable number of men in this class of Christians, particular ly in Great Britain ; I protest against their assumption of this name, so far as it is intended to indicate, that others do not bap tize, and are not baptized, agreeably to the principles of the Gos pel. I acknowledge freely their right lo their own principles. But their right to conclude, or to assert, that the point in debate between us and them, is settled in their favoui, I neither admit nor believe. The name Anabaptists, originally given lo them because they rebaptized those who had received baptism in infancy, is an appellation, in every view less objectionable. in discussing this subject, /«Aa// state, and answer, the objections commonly made against it ; and then attempt to support it by direct arguments. 1 . It is objected by the opposers of ihis doctrine, that it is not en joined by any express command, nor warranted hy any express declar ation in the Scriptures. How far this objection is founded in truth, I shall consider here after. At present, it will be sufficient to observe, that there are many duties incumbent on us, which are neither expressly com manded, nor expressly declared, in the Scriptures. The principle on which the objection is founded, when expressed generally, is this : Nothing is our duty, zvhich is noi thus commanded, or declared, in the Scriptures. According to this principle. Women are under no "obligations to celebrate the Lord's Supper; Parents to pray with Iheir children orfamilies, or to teach them to read ; nor any of man kind to celebrate the Christian Sabbath; nor Rulers to provide the means of defending the country which they govern, or to punish a tv^' iicieth part of those crimes, which, if left unpunished, would ruin itny country. The extent to which this principle, fairly pursued, would conduct us, would, I think, astonish even those by whom it is urged. It IS impossible for the Scriptures, if they would be of any seri ous use to mankind, to specify all the particular doctrines, and duties, necessary to be believed, and practised. The volumes, in which such a specification, however succinct, must be made, would be too numerous even to be read, much more to be understood and remembered. The scheme of instruction, adopted by the Vol. IV. 40 314 OBJECTIONS AGAINST [SER. CLVII. Scriptures, is that of staling the objects of our faith, and the rules of our duty, in a manner, which, taken together, may be styled general : although I acknowledge it is, in many instances, to a considerable degree particular. These, il illustrates by examples, and frequently by comments on those examples. Both the in structions and examples, also, are intended to be still farther illustrated by a comparison of passages. Common sense, can didly employed, may easily, with these advantages, discover all those precepts, which direct the faith and practice of mankind in ordinary cases. Those, which in their nature are more involved, are ieft to the investigation of superior intelligence, and laborious study. Such a Code of instruction, every man of thought will perceive, must lay a foundation for a great multitude of inferences. Of these, some will be distant and doubtful ; others, variously proba ble ; and others, still, near and certain. Those, vvhich are includ ed in the last of these classes, are ever lo be received as being actually contained in the Scriptures, and as directing our failh and practice with divine authority. Every scriptural writer, by attach ing this authority lo his own inferences, teaches us this doctrine ; and enforces upon us the duly of yielding obedience lo inferences, clearly and certainly drawn from truths and precepts, expressed in the sacred Canon. I will only add, that, wherever our duly de mands either the designed omission, or the adoption, of any given practice, we are obliged, wherever we cannot obtain certain evi dence, to govern ourselves by the superior probability. If, then, the duty of baptizing Infants can be certainly inferred, or inferred wilh a probability, superior to that, which is supposed to justify the omission of it, the Scriptures require, that Infants should be baptized. 2. It is objected, that there is no certain Example of Infant Bap tism in the Scriptures. To this I answer, that there is no instance, in which it is declar ed in so many terms, that infants were baptized. But there ar2 instances, in which, according to every rule of rational construc tion, this fact is plainly involved. Lydia, and her house, and the household of Stephanus, were baptized. He, who has examined the meaning of the words, house and household, in the Scriptures, cannot fail lo perceive, that in their primary meaning, they denote Children, and sometimes more remote descendants. Thus Si, Paul said to the Jailer, in answer lo his question. What must I do to be saved? Believe on the Lord Jesus Christ ; and thou shall be saved, and thy house. There is no reason to think, that Paul knew what family the Jailer had. On the contrary, he appears merely to have uttered the same doctrine, which had before been announced to the Jews by St. Peter ; The promise is to you, and to your chil dren; and to have used the word, house, necessarily from this ig norance, in the manner, in which it was customarily used by his SER. CLVH] INFANT BAPTISM ANSWERED. 3I5 countrymen. Of this manner we have many examples in the Old Testament. Come thou, and all thy house, into the ark, said God to Noah ; Genesis vii. 1. We know, that the house of Noah consist ed of his wife and children. Let thy hous>c be like the house of Pharez, said the Elders of Bethlehem to Boaz ; Ruth iv. 12. In this passage the meaning is precisely limited lo Children. / rent the kingdom away from the house of David ; I will bring evil upon the house of Jeroboam; I will talce away the remnant of the house tf Jeroboam. The Ijord shall raise him up a King, who shall cut tff ihe house of Jeroboam ; 1 Kings viii. 10 — 14. / will make thy house like the house of Jeroboam, and like the house of Baasha, the son of Ahijah; 1 Kings xvi. 3, and xxi. 22. In all these passages, ^nd in others almost innumerable, the Children only are meant. Thus the house of Israel, the house of Judah, the house of Joseph, sure phrases exactly synonymous with the children of Israel, the rhildren of J»f/a/i., and the children oi Joseph. In this manner, then, Paul unquestionably, used the term in the passage already quoted. Accordingly it is subjoined. He zvas baptized, and all his, straightway. In the same manner is the phrase used by St, Peter, in reciting the directions of the Angel to Cornelius ; Send men to Joppa, arid call for Simon whose surname is Peter, who shall tell thee words, whereby thou, and all thy house, shall be saved. Acts xi. 13, 14. When, therefore, we find the houses of these several persons ';vaptized; we know, that the language, customarily, and therefore in the several cases certainly, means the Children of those, who are mentioned. When St. Paul said to the Jailer, BeUeve on the Lord Jesus Christ, and thou shalt be saved, and thy house ; he intend ed, either that the children of the Jailer should be saved ; or hfs servants ; or both. I am willing to leave it to my opponents to choose that side of either alternative, which thoy prefer : for they themselves will be compelled to admit, that the children are at least included. From the manner, in which the baptizing of these families is mentioned, it appears strongly probable, that to baptize men and their households, was ihe standing practice of the Apostles : for there is nothing, which indicates, that they practised differently in these instances from what was common in others. And St. Paul de clares to the Jailer, that, in consequence of his own failh, he and all his house should be saved. ShoUiu this, however, be contest ed ; there is strong reason to believe, that in some, or other, of these families, and not improbably in all, there were children, too young to be baptized on tlieir own profession of faith. :^. It is objected, that Children cannot be the subjects of Faith ; and that Faith is a necessary qualification for Baptism. I know not how far this objection is urged; but it is certainly not founded in truth. John the Baptist was filled with the Holy Ghost, even from his mother's womb; and was unquestionably a 3ig OBJECTIONS AGAINST [SER. CLVIL subject of faith in such a manner, that, had he died in infancy, he would certainly have been received into Heaven. What was true of him, can be true of any other infant. The objection, therefore, is founded in error. 4. It is objected also, that Infants cannot make a profession of Faith; and that such a profession is a necessary qualification for Baptism. That Infants are unable to make a profession of faith is obvi ous ; but that such a profession is a necessary quahfication for Baptism, in all instances, cannot be proved. Cornelius, and ihey that zvere with him, made no such profession. No profession was demanded by St. Peter : nor were any questions asked concern ing the subject. They, indeed, gave evidence, and God furnished evidence for them, that they were true disciples of Christ. The Holy Ghost fell on them; and they spake with tongues, and magnifi ed God. These facts, and not a profession of faith, are alleged by St. Peter as the reason, why he baptized them. Acts xi. 15—17. This conduct of Peter, which was directed by the Holy Ghost, is clearly expressive of the pleasure of God concerning this sub ject ; and proves beyond debate, that a profession is not always necessary, nor always required, as a qualification for Baptism. The objection, therefore, is not founded in truth. A Profession is required as evidence of the faith and piety of the Candidate. Whenever, therefore, such evidence is complete without it, the Profession, so far as this end is concerned, is of no use. In ordinary cases a profession is indispensable to an adult, as a proof of his fitness for the reception of this sacrament ; and, at the present time, is indispensable in all cases, where adults are concerned ; because, as I have shown in a former discourse, it is required in the Scriptures ; and because il furnishes important evi dence of their character as proper Candidates for Baptism. But, if God has exhibited a part of mankind as proper candidates for this ordinance by an institution of his own, and has not required a profession of them, the use of a profession, and the right of de manding il, so far as they are concerned, is taken away : their fit ness for Baptism being completely proved in another manner. Ills, however, true, that Infants are baptized in consequence of a profession of faith ; but it is the profession of their parents ; not their own. 5. It is further objected, that persons baptized in infancy, prove, ihat they were improper candidates for this ordinance by the future degeneracy of their conduct. The real amount of this objection is, that no persons can he proper subjects of Baptism, to the human eye, who, after iheir reception of this sacrament, prove themselves to be unrenewed. This objection fails, because it proves too much. It proves not only, that adults, who are candidates for this ordinance, are often SER. CLVIL] INFANT BAPTISM ANSWERED. 317 improper subjects of il, but that the rules, given in the Scriptures for our direction concerning this subject, are insufficient, and use less. If we are required to baptize none, but those who are re generated ; it is absolutely necessary, that we should knov; whether the candidates for this sacrament are regenerated, or not. But this no Scriptural rule enables us to know, even in a single instance. All Scriptural rules, therefore, concerning this subject, are, on this ground, destitute of any use lo us ; since we can never lawfully *iaptize. The Apostles themselves certainly did not always know ; for they baptized Hymenoeus, Philetus and others, who afterwards proved themselves to be sinners. According to this objection, therefore, the Apostles acted wilh plain impropriety. Should it be granted, then, as it must be, that ministers act law fully, and Scripturally, in baptizing some persons, who afterwards plainly appear to be unregenerated ; the objection fails, and is giv en up ; since the objector concedes the very point, for which he contends; to wit, that regeneration is indispensable in the candi date, in order that he may be lawfully baptized. The truth obvi ously is ; this objection is founded in gross error. The rules, given by God, alone render baptism lawful in any case. No qualifications in any person render him a proper can didate for Baptism, in any other sense, than as they place him within these rules. Without these rules. Regeneration would not render his Baptism lawful. With them we are to accord in every case ; and are to ask no cjuestions concerning any thing, except what they require. 6. It is objected further, that all baptized persons are, by that class of Christians to whom I have attached myself, considered as mem bers of ihe Christian Church ; yet those, who are baptized in Infan cy, are not treated as if they possessed this character. Particularly, they are not admitted to the Sacramental Supper ; nor made objects of Ecclesiastical discipline. As this objection has, in my own view, a more serious import, than any olher, which has been alleged, it deserves a particular consideration. In the first place, I acknowledge zvithout hesitation, that the con duct of those, with whom I am in immediate communion, and, so far as I knozo them, their opinions, also, with regard to this subject, are in a greater or less degree erroneous, and indefensible. Many of the Churches of this Country, and many of its minis ters also, appear to me to have judged, and acted, with less accu racy, with less of scheme and com|)rehensiveness, concerning this subject, than concerning most others. I certainly do not intend to injure cither Churches, or Ministers, by this remark; and persuade myself, that I do not. A considerable number of the Ministers have expressed to me their own dissatisfaction with both the views, and the practice, of both themselves and their fellow-Chris- tiaii.i, with respect to persons baptized in Infancy. I am equally 318 OBJECTIONS AG.\INST [SER. CLVII dissatisfied wilh my own former vievi's, and practice, respecting this subject ; and readily admit, that a part of what is contained in this objection is justly chargeable on many Churches, and many Ministers, who hold the doctrine of Infant Baptism. But it lies only against the errors of men, who adopt ihis doctrine, and not against the doctrine itself. That Infants should be baptized, and then be left by Ministers, and Churches, in a situation, undistinguishable from that of olher children, appears lo me irreconcilable with any scriptural views of the nature, and importance, of this Sacrament. Secondly. If baptized Infants are members of the Christian Church, I think we are bound to determine, and declare, the Nature, and Ex- lent, of their membership, as it exists in our view. That they are members of the Christian Church, if lawfully bap tized, I fully believe. All persons are baptized, not in, but into, the name of the Father, and of the Son, and of the Holy Ghost; that is, they are in this ordinance publicly and solemnly intro duced into the family, and entitled in a peculiar manner to the name, of God. Accordingly they are called Godly ; Christians ; Spiritual ; Sons and Daughters of God; and Children of God; throughout the Scriptures. That this is the true construction of the passage just quoted is, I think, obvious from the Greek phra seology, SIS TO ovofxa, the proper English of which is, into the name. Accordingly it is customarily rendered in this manner, by the Translators of our Bible in those passages where the same subject is mentioned. Thus, Rom. vi. 3 4, St. Paul asks. Know ye not, that so many of us, as zvere baptized into Jesus Christ, were baptized INTO his death? Therefore we are buried with him hy Baptism in to death. 1 Cor. xii. 1 3 ; For by one Spirit we were all baptized into one body. Gal. iii. 27 ; As many of you, as have been baptized in to Christ, have put on Christ, In all these instances the phrase ology is the same wilh that first quoted ; and, from analogy, teach es us, that it ought, there also, lo have been rendered in the same manner : into, being the original and proper meaning of the prep osition ; and in, being a meaning so uncommon, as heretofore to have been resolved into a Hebraism, Several of these passages. also, directly declare, that those, who are baptized, are baptized into Christ ; that is, into the Church, or Body of Christ. At the same time, there is no olher account given of this subject. Nor is there any thing in the ordinance of Baptism, which in any manner mdicates, that adults, when baptized, are members of the Church and that baptized Infants are not members. To these observations it is to be added, that there is but one passage, in which in the Name of Christ is joined wilh the verb baptize ; viz. Acts ii. 38, where the preposition is eiti. It is also to be observed, that the preposition eig is never used in any other case, where any fning is done, or said to be done, in the name of Christ; denoting that it is done by his authority. I conclude, SER. CLVIL] INFANT BAPTISM ANSWERED. 319 therefore, that all those persons, who have been baptized, are mem bers of the Christian Church. Still, no persons, in my view, become members of the Christian Church by the ordinance of Baptism, in the sense, most common ly intended by those, who use this phraseology. To make my own apprehensions concerning this subject, clear to those, who hear me, it will be useful to consider some of the meanings, annexed to the word Church. This word denotes, in the first place. The Invisible kingdom of Christ in this world ; con sisting of all those who are sanctified. Secondly ; The visible kingdom of Christ in this world; consist ing of all those, who have publicly professed ihe Christian religion, and, in my own view, of iheir baptized off.tpring, who have not arriv ed at adult age. Thirdly ; It denotes, also, any body of Christians, who hold the same doctrines, and are united in the same worship and discipline. Thus we speak of the Church of England, of Scotland, or of Hol land, of the Lutheran, Greek, and Romish Churches. Fourthly ; // denotes, also, any body of Christians, who worship together in the same place, under ihe care of ihe same Minister. From this account of the different meanings of the word Church, it is evident, that, when persons, baptized in Infancy, are said lo be members of the Church, the word cannot be used in all these senses. Such a person is not, of course, a member of the Romish Church, the Church of England, a Presbyterian Church, the Lu theran Church, or the Church of Holland, Again; A person, baptized in the Church of En^^/anrf, and com muning with that church, is not of course a member of the Church oi Scotland, or of the Presbyterian Church in America, Once more ; A person, baptized in one of the Churches of this State, and acknowledged as a member in regular standing, is not, of course, a member of another of these Churches. He could claim no right lo vote, or to perform any other act of membership, on the ground of his admission into some other Church. Finally ; A person, baptized in the house, in which one of our Churches customarily worships, and by its own Minister, is not of course a member of that Church. A Presbyterian from Scotland may, in adult age, be conscientious ly baptized by a Minister of one of our Churches ; and yet, hav ing no intention of becoming a communicant in that Church, may never become a member of il ; or, in other words, never acquire aright to perform any act of membership. From these remarks, it is perfectly plain, that something beside Baptism, nay, that something, beside making a profession of Re ligion, is necessary to constitute any person a member of a par ticular Church ; or of a body of Christians, worshipping together in one plado, under the care of one Minister, and acting together in ecclesiastical business. 320 OBJECTIONS AGAINST [SER. CLVII The same doctrine may be also illustrated in another manner. Persons are not unfrequently dismissed from particular Churches, in good standing, and wilh full recommendations of their Christian character. These persons are certainly not members of any par ticular Church, or Churches, until they are severally united to olher Churches in form. It is plain, that they can act no where as members of the Church of Christ, except in what is called oc casional communion. Further; a Minister by his ordination is constituted not a Minis ter of a particular Church, but of the Church of Christ al large ; and is acknowdedged as such by all who consider his ordination as valid. Accordingly, he performs all the common duties of the Ministry wherever he is called lo perform them ; particularly in vacant Churches ; with the same propriety, and authority, as in the Church immediately under his care. He becomes the Minis ter of a particular Church, solely by the fact, ihat it is committed to him in charge by the proper Ecclesiastical authority. In accord ance wilh this view of the subject, he is removed from the super intendence of one Church, and placed over another, by the same authority, as often as it is judged proper. But his ordination is never performed a second time, although the charge, which con veys to him the superintendence of a particular Church, may be repeated several times during the course of his ministry. Accord ing to this scheme, also. Individual ministers are not unfrequently ordained as Evangelists ; and have no particular Churches commit ted to their care. From all these facts, it is evident, that a person may be a member of the Church of Christ at large ; and not a member of a particular Church. A Minister is a member of the Church of Christ at large ; but is never, in the proper sense, a member of a particular Church. Peculiarly is this evident, when he is dismissed in good standing : for then his only relation to the Church, here tofore under his superintendence, has ceased. An Evangelist, also, that is, a minister ordained at large, and having no particular Church committed to his care, is a minister in the Church General ; and is acknowledged as such by all those who acknowledge the validity of his ordination. He is not, in any sense, the minister of a particular Church ; nor in any sense, a member of such a Church. When an adult offers himself for Baptism ; he professes his faith, and enters into covenant wilh God ; or makes a profession of piety. He then receives baptism, as a seal on the pari of God, of his own covenant with the man, and of his acceptance of him into his family. As this seal is voluntarily received by the man; ii be comes, also, his own seal of his own covenant with God; a solemn and final acknowledgment of his enrolment in the same family. He is now, therefore, a member of the Church ; and may lawfully SER. CLVIL] INFANT BAPTIS.M ANSWERED. 32] commune at Christ's table, wherever his fellow-Christians will re ceive him. 2'he Eunuch, who was baptized by Philip, was, in all respects in this situation. He made a profession of religion ; and was baptized by an authorized Minister. He was, therefore, a member of the Cfhristian Church ; but he was a member of the Church General only, and not of any particular Church. He could not have acted, as a member of such a Church, in any ecclesiastical meas ure ; nor voted in the regulations of worship, communion, or dis cipline. This I conceive to be exacdy the situation of persons, baptized in Infancy. They are members of the Church of Christ; that is, of the Church General. They are members ia the same sense, in which the Eunuch was a member; in which those, dismissed in good standing, and not yet united to other Churches, are members; in which men, lawfully ordained, are Ministers of the Church ; in whicn Adults, after their profession and baptism, are members, antecedently lo their union with particular Churches. What, then, it will be asked, constitutes persons members of particular Churches ? The answer is at hand : Il is a Covenant, mutually made by Chris tians, to worship God, together, in ihe same manner, and in accord ance with the same principles ; and to unite together in ihe same fel lowship, and the same discipline. None, beside those who have entered into this covenant, can act in any Church, as an Ecclesias tical Body: nor take any part in its Ecclesiastical proceedings. This covenant, and this alone, binds them together as a Church. None of the persons, mentioned above, are, at the time sujiposed, parties to such a covenant; and, therefore, none of them aro mem bers of a particular Church. The ministers cease to be members of partictllar churches by their Ordination, vvhich makes them of ficers in the Church at large. The dismissed members, whom I have specified, have ceased lo be members of particular Churches by the dissolution of the covenant which made them such, mutually agreed to by themselves and their Brethren, with whom they were thus in covenant. It will here, perhaps, be asked again. Is not every particular Church a branch of the Church General? I answer, Il is; because all its members, lawfully introduced in the manner specified above, p fc members of the Church General. In this respect, and in fflis only, is it such a branch. But this fact in no way affects its character, or situation, as a particular Church : an Ecclesiastical Body, possessing within itself the power of regulating its own worship, communion, and discipline. In this power, in any given church, no person can lawfully share, except those who have become parlies to the mutual covenant, which has constituted it a Church. Baptism renders any person capable of membership in a partic ular Church, if he is disposed, and otherwise prepared, to unite him- VoL. IV. 41 322 OBJECTIONS AGAINST [SER. CLVIL self to it. But neither this, nor his profession of Religion, will constitute him such a member. This can be done in no olher way, but by means of that mutual covenant between him and the Churcn, which has been mentioned above. Il will probably be further observed, that, in many cases, agreat multitude of Churches have been united together, so as to constitute, in their view, one Church, and to be thus styled in their customary language. Such, for example, are the Churches of England and Scotland, and the Presbyterian Church in America. What is th\. situation of baptized persons, particularly of baptized Infants, in these Churches ? The same, I answer, in my opinion, as in our own. Any number of Churches may unite together in their wor ship, communion, and discipline ; and constitute themselves a single Church. Of this Church, however numerous, or however small, every individual, who belongs to it, becomes a member, either by an explicit, or an implicit, engagement to unite with its several members in their peculiar worship, communion, and disciphne. To those, whom I am immediately opposing the following ob servations from Dr. Gill, which have lately come to my knowledge, will undoubtedly have great weight. " Baptism," he observes, ' is not a Church-ordinance; I mean, it is not an ordinance admin istered in the Church, but out ofit, and in order to admissioninlo il, and communion with it ; it is preparatory to il, and a qualification for it; it does not make a person a member of a Church, or admit him into a visible Church. Persons must first be baptized, and then added to the Church, as the three thousand converts were. A Church has nothing to do with the baptism of any, but to be sat isfied, that they are baptized, before they are admitted into com munion with it."* It will be easily seen, that these opinions of Dr. Gill coincide with those which I have advanced, in every par ticular but one. He supposes baptized persons not to be members of the Church in any sense. I consider them, as members of the Church General, but not of a particular Church. The way is now prepared for an answer to the objection which we are examining. Persons, baptized in Infancy, are baptized on the ground of that Profession of Religion, which their parents have made, when they themselves became members of particular Churches. This I shall have occasion to show hereafter. At present I shall take it for gran-ted. Whenever they themselves make the same profession of Rehgion ; they become entided lo communion at the sacramental table in any Church, which ac knowledges their baptism, and their profession, to be scriptural. This communion is that which is customarily called Occasional communion: such, as a member of one Church enjoys wilh anoth er, of the same communion. Whenever they enter into a Church- • Gill's Body of Divinity, Vol. HI. p. 311. SER. CLVU.] INFANT BAPTISM ANSWERED. 333 covenant; and engage to adopt the worship, fellowship, and dis cipline, agreed upon by a particular Church ; they then, and not till then, become members of a particular Church. I have hereto fore shown, that a profession of religion was necessary to con stitute us members of the Church of Christ. It has been here shown, and I hope satisfactorily, that what may be called a Church- covenant is indispensable to constitute us Members of particular Churches. If these things be admitted ; the situation of persons, baptized in their Infancy, becomes sufficiently plain, with regard to their communion at the Sacramental table. Those particularly, whom I am opposing, cannot, so far as they admit the opinions of Dr. Gill, object any longer to the Baptism of Infants on this score. With respect to the discipline oi persons, baptized in Infancy, my own views are these : It is chiefly committed to their Parents and Guardians ; and is supremely administered in religious educa tion, involving instruction, habituation, and government ; duties respecting the person baptized, which are of no small importance, and are incumbent also on the Church and on its individual mem bers. But the consideration of this subject, I shall resi'me, when 1 come to the examination of Christian discipline. SERMON CLVIII. THE EXTRAORDINARY MEANS OF GRACE. DIRECT ARGUMENTS FOR INFANT BAPTISM. Matthew xxviii. 19. — Go ye, therefore, leach all nations, baptizing Ihem in the name of the Father, and of Ihe Son, and of the Holy Ghost. In the preceding discourse, I considered the principal Objec tions of the Aniipadobapiists to the Doctrine under consideration, so far as I recollected them. I shall now proceed lo offer some di rect arguments, to prove that Infants are proper Subjects of Baptism, 1. Infants zvere circumcised in ihe Church, under the Abrahamic Dispensation : Circumcision was the same ordinance with Baptism : therefore Infants are to be baptized. The Covenant, made with Abraham, was thai, which is made wilh the Church, under the Christian Dispensation, To Abraham God said. Genesis xvii. 7, I will establish my covenant between me and thee, and thy seed after thee in their generations, for an everlasting covenant ; to be a God unto thee, and to thy seed after thee. In Lev. xxvi, 3, 12, it is said. If ye walk in my statutes, and keep my com mandments, and do them, then will I walk among you, and be your God, and ye shall be my people. In conformity to this language, Moses declares lo the Israelites, Deut. xxvi. 17, after they had en tered into a solemn, public, national covenant with God, Thou hast avouched the Lord, this day, to he thy God ; and the Lord hath avouched thee, this day, to he his people. In conformity lo this covenant, God styled himself the God of Abraham, the God of Isaac, and ihe God of Jacob ; and afterwards the God of Israel ; Jehovah, God of Israel ; and the Holy One of Israel, Moses, and the Prophets, addressing the Israelites, call him perpetually your God ; and, when addressing the nation as one, thy God, But nothing is more evident, than that God could not be the God of Israel, or of Abraham, Isaac, and Jacob, in any sense, in which he is not the God of all nations, and of all individu als, except by his own sovereign and gracious determination, ex pressed in his covenant. Equally evident is it, that no inspired man would style him the God of this nation, or of these individuals, but by his appointment. It deserves lo be remarked, that he is never styled the God oi Ephraim, nor the God of Judah, The Covenant was not made wilh either of these divisions oi Israel, separately considered, but wilh the whole nation. Nor is he ever styled the God of Moses, Joshua, Samuel, Solomon, Hezekiah, or Jo- SER. CLVIII.] DIRECT ARGUMENTS, to. 325 siah ; the Covenant having never been made, in form, with either of these persons. But he is styled the God of David, with whom he renewed this covenant in a peculiar form. See 1 Kings vii. and 1 Chron. xvii. God is also called, as you well know, the God of Zion, or of his Church, for the same reason ; lo wit, that his covenant is made wilh her. Now this is the very Covenant, which is made with the Church under the Christian Dispensation. Of this the evidence is unan swerable. St. Paul, quoting in the eighth chapter of the Epistle to the Hebrews, from the thirty -first of Jeremiah, verses 31 — 34, says. For if thai first covenant had been faultless, to wit, the Cove nant made at Sinai, oi which Moses was the mediator, then should no place have been found for the second: lo wit, that of which the Apostle here declares Christ to be the Mediator. For finding fault with them,, he saith. Behold the days come, saith the Lord, when I will make a new covenant with the House of Israel, and with the House of Judah : not according to ihe Covenant thai I made with their fathers, in the day when I took ihem hy ihe hand, to lead them out of ihe Land of Egypt ; because they continued not in my covenant, and I regarded them not, saith ihe Lord, For Ihis is the covenant, that I will make with the house of Israel : After those days, saith ihe Lord, I will put my laws into their mind, and write them in their hearts : and I will be to ihem a God, and they shall be to me a peo ple : And ihey shall not teach every man his neighbour, and every man his brother, saying. Know the Lord ; for all shall knozo me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins, and iheir iniquities will I remember no more. It will be observed, that the words of this covenant are the same with the words of that, which was made wilh Abraham ; as, from time to time, publicly and solemnly repeated by the nation ol Israel ; and the same in substance with those, vvhich God himself used in his original promulgation of the covenant to that Patriarch: all, that is involved in this covenant, being expressed in this single, comprehensive declaration, I will be your God, and ye shall BE MY PEOPLE. As the Prophet Jeremiah has informed us ; as St, Paul, quoting his declarations and commenting upon them, has informed us ; that this is the covenant, made with the Church under the Christian ».-pcnsalion ; we cannot, without doing violence to the plainest language of the Scriptures, hesitate concerning this truth. As God made this very covenant with Abraham ; as Moses, and all the in spired men who followed him in the nation of Israel, have declar ed those to be the very words of that covenant ; it cannot, as I think, even with decency, be denied to be the same covenant. But in this covenant, God expressly promised to be a God to Abra ham, and to his seed. The proper import of these words is ex plained by God himself, when promulging the covenant to Ahra- 326 DIRECT ARGUMENTS [SER. CLVIH. ham. Gen. xvi. 10 — 14, in a manner, which seems to admit of but One construction. This is my covenant, zvhich ye shall keep between me and you, and thy seed after thee; Every man-child among you shall be circumcised. And ye shall circumcise the fiesh of your fore skin ; and it shall be a token of the covenant betwixt me and you. And he, that is eight days old, shall be circumcised among you ; every man-child in your generations ; he, ihat is born in the house, or bought with money of any stranger, which is not of thy seed. He, that is born in thy house, and he, that is bought zvith thy money, must needs be circumcised; and my covenant shall be in your fiesh, for an everlasting covenant. And the uncircumcised man-child, whose fiesh of his foreskin is not circumcised, that soul shall he cut off from his people. He hath broken my covenant. The Covenant in here extended to Infants, directly descended from the loins of Abraham ; to Servants, born in the house ; and to Servants bought with money of any stranger. It is also declared to be a covenant, extending to all succeeding generations of the descendants of Abraham. This, il is to be remembered, is the explanation, which God himself has given us, of the extent of this covenant. The manner, in which the covenant was, in this respect, under stood by Moses, he has taught us in Deut. xxix. 9 — 15. Ye stand this day, all of you, before ihe Lord your God ; your Captains of your tribes, your Elders, and your Officers, with all the men of Israel, your little ones, your wives, and thy stranger that is in thy camp, from the hewer of thy wood unto the drawer of thy water : Thai thou shouldest enter into covenant with the Lord thy God, and izUo his oath, which the Lord thy God maketh with thee this day ; That he may establish thee to-day for a people unto himself, and that He may be unto thee a God ; as He hath said unio thee, and as He hath sworn unto thy Fathers, to Abraham, to Isaac, and to Jacob. Nei ther with you only do I make this covenant, and this oath ; but with him that standeth here with us, this day, before the Lord our God, and also with him that is not here with us this day. In this passage Moses informs us, in the first place, that all Israel, not only the men, but their little ones also, their wives, and the stran ger who was in their camp, from the hezver of wood to the drazoer of water, zvere included in the covenant, made, or, in better terms, solemnly renewed, with God on that day. Secondly ; That this covenant, also, was made between God and the succeeding generations of this people. Neither with you only, (that is, with Israel then present) do I make this covenant; but with Am» that standeth here zoith us this day before the Lord our God; AND ALSO WITH HIM, THAT IS NOT HERE WITH US THIS DAY. Thirdly ; That it was the same covenant, formerly made by God with Abraham, and afterwards renewed with Isaac and Jacob. It was the same in substance, — that thou shouldest enter into cove nant with the Lord thy God, that He may establish thee, this DAY, FOR A PEOPLE UNTO HIMSELF, AND THAT He MAY BE UNTO SEH. CLVin.] FOR INFANT BAPTISM. 327 THEE A God. It was the same in fact, — as he hath said unio ihce, and as he hath sworn unto thy fathers, to abraham, to Isaac, and to Jacob. From these passages it is evident, as I apprehend, beyond all reasonable debate, that the covenant, made wilh Abraham, was made, first, with himself ; secondly, with his household generally ; thirdly, with his servants by name, whether born in his house, or bought with money ; fourthly, with his infant children, afterwards limited particularly to the descendants of Isaac, and afterwards, again, to the descendants of Jacob ; fifthly, to these descendants as a people ; sixthly, to iheir little ones, or infants, in every generation ; seventhly, to their servants universally ; and eighthly, to the stran gers, who dwelt in their nation. To all these, God covenanted, that He would be their God, and that they should be his people, Isay ihisisevident beyond debate, because it is expressed in so many words, and those as unambiguous, as are found in any lan guage. He who attempts to reason away the plain import of such explicit declarations, may amuse, and deceive, himself, and those who listen to him ; but he must be a very unhappy commentatoi on the word of God. This covenant being, then, the only covenant of grace, which God has ever made wilh mankind ; the terms, and therefore the extent, ofit must ever continue the same, unless repealed, or olh^ erwise altered by its Author. But this covenant was as really, and as expressly, made with Infants, as with Adults. If, then, God has not declared in some manner or other, that He will no longer comprise Infants within this covenant ; it still comprises them. But he has made no such declaration in any manner whatever. In fants are, therefore, still comprised in this covenant. As the fact, that infants were universally circumcised in the Church, during the continuance of the Dispensation made to Abra ham, will not be contested ; I shall proceed to show, that Circum cision was the same sacrament with Baptism. Concerning this subject, I observe. In the first place, that Circumcision was appointed to be a Token of the Covenant, above explained, between God and his Church. A Token is a sign, or proof, of any thing, of which it is constitut ed a Token. Here Circumcision is made a token of the covenant of God upon the circumcised. Ye shall circumcise the fiesh of your foreskins, said God lo Abraham ; and it shall be a token of my covenant betwixt me and you, " It is," says Poole, commenting on this passage, " a sign, evidence, and assurance, both of the blessing promised by that God, who appointed this ordinance, and of man's obligation to the duties required." In a diflerent form of expression, but ultimately with the same reference, and substantially with the same meaning, il is called a seal of the righteousness of faith. And he received the sign of cir- 328 DIRECT ARGUMENTS [SER. CLVIII. cumcision, a seal of ihe righteousness of the faith, which he had, be ing yet uncircumcised. A seal, as you well know, is an instrument, used to make an impression upon wax, annexed to some writing, containing the pleasure, determination, or engagement, of him, whose seal il is. The intention of annexing a seal to such a writ ing is, solemnly to make known, that the writing is his writing, or the act, his act ; and that it contains and communicates, his pleas ure. Thus, Bonds, Deeds of gift. Indentures, Commissions, and olher Instruments, are sealed, to authenticate the instrument it self, and to furnish an obligatory proof of the engagements of the Sealer. In the present case, it will be necessary, in order to understand the import of the seal in question, to examine the nature of the transaction, to which it is annexed. This transaction is the Cov enant, which has been so often mentioned in these discourses con cerning Baptism. A Covenant between men consists universally of two promises, or engagements : one, made by each of the parties. The fulfilment of each of these promises is the condition, alter nately, on which the performance of the other is engaged. Both promises are voluntarily made ; and neither party, originally, was under any obligation lo the promise, actually made. These observations, however, are only in a partial sense appli cable lo a covenant, made between God and man ; particularly to the covenant now under discussion. This covenant is a Law, pub lished by God, directing, in an absolute manner, the conduct of men with respect lo the subjects of the covenant ; and annexing penalties to their transgressions, and rewards to their obedience. Thus the man-child, which was not circumcised on the eighth day, God says, shall be cut off from his people; he hath broken my covenant. Thus also, in Lev. xxvi.. He says, / will walk among you and be your God, and ye shall he my people ; but if ye williiot hearken unio me, and zvill not do all these commandments, but that ye break my. cove nant, I will also do this unio you; I will even appoint over you ter ror, consumption, and ihe burning ague, ihat shall consume the eyes, and cause sorrow of heart. In Deut. xxvi. Moses says to Israel, Thou hast avouched the Lord this day to be thy God, and to walk in his ways, and to keep his statutes and commandments, and his judg ments, and to hearken unto his voice ; and the Ijord hath avouched ihee this day, to be his peculiar people, as he hath promised ihee, and ihat thou shouldest keep all his commandments. In the 89tn Psalm, which contains a full and remarkable promulgation of the Covenant of Grace, or more properly, perhaps, of the Covenant of Redemption, speaking of Christ, God says. If his children for sake my law, and walk not in my judgments, then will I visit their transgression with a rod, and their iniquity with stripes. Neverthe less, my loving kindness I will not utterly take from him, nor suffer my faithfulness to fail : my covenant will I not break, nor alter the thing that is gone out of my lips. In Jer. xxxi. quoted Heb. viii. SEB. CLVIU.] FOR INFANT BAPTISM. 329 God says. This shall be the covenant, that I will make with the house of Israel, after those days saith the Lord, I will put my law in their inward parts, and write it in their hearts. In Ezek. xxxvi., the same things are expressed in the following manner : Then will I sprinkle clean water upon you, and ye shall be clean ; a nezo heart also will I g'lve you ; and I will put my Spirit within you ; and I will cause you to walk in my statutes ; and ye shall keep my judg ments, ana do them. The same things are also repeated in simi lar language, in the 37th Chapter. From these passages, it is unanswerably evident, that this Covenant, as well as every olher, . made by God with mankind, is a Law, requiring absolutely their obe dience ; annexing to it rewards ; and threatening disobedience with the merited penalties. Still, it is not merely a law ; it is also a covenant. In it God makes engagements lo mankind ; and those in the highest degree gracious. He engages, on the terms proposed, to be their God; and piromises that they shall be his people. TTtese engagements involve all that is meant by grace ; and admit of no additions. They may be branched out, endlessly, into particular promises, included under them : but ihey involve all gracious promises whatever. The Covenant made with Abraham, therefore, is not only a Covenant of grace; but includes all olher gracious cove nants, which can be made with mankind : while it is also a law, absolutely obligatory upon all to whom it is proposed. In accordance with its character, as a covenant, men are made parties to it. In accordance with its character as a law, they an required to become parties lo it, and are punished for their refusal wilh the most distressing evils. From these observations it will be seen, that a seal, when an nexed to this covenant by God, the Author of il, is a solemn sign, and proof, that this is his covenant, and contains the terms on whicn he has chosen to act towards those, to whom he has publish ed it, whom he has involved in il, and whom he has required lo be come parties to it. It is His seal, annexed authoritatively by Him self. It is a seal, also, put upon mankind. It is, therefore, to be placed upon all those, whom he has included in the covenant; so far as he has directed them to be thus sealed. Everyone of these is a proper subject of the seal. No question can be asked con cerning the fitness of such persons lo receive the seal ; because that point is already decided by Himself, in the direction which he has given to seal them. It has been often supposed, that the seal of this covenant was annexed to it by man; to wit, by every believer, when acknowledging the obligation, under which he was placed, he took the covenant upon himself in making a public profession of Religion. Formerly, this was my own opinion, but, upon examining the several things which are said in the Scriptures concerning both the covenant and the seal, 1 have become convinced, that it was a groundless opinion. Vol. IV. 42 330 DIRECT ARGUMENTS [SER. CLVIII My former apprehensions were, as, I believe, those of others fie- quently have been, not a little influenced by the nature of cove nants between men. In those, the parties, antecedently lo the transaction, have no moral interest, and are under no obligation lo make them. Their only obligation to perform that which they en gage, arises from the engagement itself. If, then, both parties do not engage ; the covenant can have no existence. By both parties, also, il must be sealed : and a seal, set to it by one of them only, stands for nothing. To the covenant, under discussion, these considerations are wholly inapplicable. Il is proposed to us as a law : and our obligations to conform to its terms arise solely from the command of God; and are binding upsn us absolutely, whether we consent to them, or not. We are in no sense at liberty to consent, or not consent : but our compliance is required by Infinite Authority. The seal of this covenant, therefore, is not set by us ; hut by God upon us; and that, whether we voluntarily comply zvith its terms, or not ; and is set upon such persons, as he has thought proper lo direct. According to this exhibition of the subject, the Circumcision which is declared to be a seal of the righteousness of faith, and the Token or Y^rool of ihe covenant of grace, made with Abraham, was placed by the command of God upon him, and upon all the males in his household. Of these, some were Infants, and some were servants. The consent, either oi Abraham, or of his family, was not asked. The compliance of some of them, lo wit, such as were Infants, was impossible. That of many others in his household, was probably never yielded, either knowingly, or voluntarily. Yet upon all these was the seal placed by the divine command, under a penally, for omitting it, no less than excision. In the same man ner was it placed upon the whole nation of /srae/, and upon all the strangers, who were within their gates. ' To the existence of the opinion which I have rejected above, the fact that Circumcision is styled a seal of the righteousness of faith, has probably not a little contributed. The righteousness of faith denotes two things. One is, ihe faith itself, which is counted for righteousness. The other is, the righteousness, in the proper sense, which springs from faith. In the former of these senses I consider the phrase as used in the passage, so often alluded lo. For il is said, that he received this seal, that he might he the father of all them thai beUeve, whether circumcised, or uncircumcised, that righteousness might be imputed, or counted unto ihem also : in oth er words, that their faith might he counted to them for righteousness, even as his was. If this explanation be admitted ; Circumcision is here styled the seal of the faith of Abraham ; that is, it was a seal, put upon Abraham, as a believer, by the appniniment of God. In the same manner was it put upon his Infant offspring ; upon bis servants ; upon all the people of Israel, being infants ; upon all die SER. CLVIIL] FOR INFANT BAPTISM. 331 strangei;s, who dwelt with them; and upon /Aeir infant offspring. In every one of these cases, il was a token, or proof, that the cov enant of God was upon them, as in the case ol Abraham and his family. The covenant was the same ; and the seal was the same. The import of the seal was, therefore, the same to them all. But it is perfectly plain, that Abraham's family were not all Believers, in the Evangelical sense ; nor indeed in any sense ; at the lime, when this seal was affixed to them: for some of them were Infants. It is equally plain, that the great body of his descendants were, also, not Believers, when they were circumcised : they, loo, being almost all infants. The conclusion is, therefore, irresistible ; that Circumcision was not, and could not be intended, to be a seal, set by God upon the actually existing Evangelical faith of those who were circumcised ; because a part of those who were first circumcised by the immediate command of God, and almost all those who were circumcised aftervi'ards, were, al the time of their circumcision, unpossessed, and incapable, of this failh. Neither was it intended to be a seal, set by the person circumcised, of his own faith : for, in most instances, he did not possess this failh ; and, in no in.stance, set this seal. He merely received it from the hand of God, as a religious rile, both ordained, and affixed by him. Here it will reasonably be asked. What, then, is the import of circumcision? I answer. It is what il was at first declared to be. God said lo Abraham, Fe shalt circumcise the fleshof your foreskin; and il shall be a token of the covenant betwixt me and you. The covenant was a covenant of grace, in these terms: I will be your God, and ye shall be my people. The conditions of it were, on the part of man, that he should believe in God, especially in the Redeem er, with an Evangelical faith ; and on the part of God, that this failh should be counted to the BeUever for righteousness. Of this covenant circumcision was originally the seal. To mankind this covenant is, as I remarked above, a Law. All fiersons, to whom it is published, arc required thus lo believe. The sraelites, and the strangers who dwelt with them, were expressly placed under il; and exfiressly required lo receive circumcision as a token, seal, or proof that the covenant of God vvas placed upon them by his authority ; as a proof, that He was the God of Israel, and they his people ;'as a proof, also, that they were required to believe in him, and that he would count their faith to them for righteousness. In conformity to this view of the subject, ihey were required, as was observed in a former discourse, publicly, and universally to swear into His name ; that is, to make a profession of religion, or to covenant that they would be his people, in the manner already specified ; to wit, by failh in him. This, they were universally required to do, whenever they arrived at such an age, as to be capable of doing it with the heart and the understanding, united. ill this transaction, and not in circumcision, man may, in a remote 332 DIRECT ARGUMENTS [SER. CLVIU. and humble sense, he said to set his own seal to the covenant of grace. Secondly. Circumcisicm was the initiatory seal of this covenant. By this, I intend, that il was the pubhc means of introducing the Israelites into covenant with God. Thirdly. Circumcision was a symbol of the internal cleansing of the heart, by the affusion of the Spirit of God. This is directly de clared by St. Paul : Circumcision is that of the heart, in the Spirit, and not in the letter ; whose praise is not of men, but of God, Fourthly. There were two sacraments, in ihe ancient Church; cir cumcision and the passover. There are two sacraments in the Chris tian Church ; Baptism and the Lord''s Supper, The passover is the same sacrament with the Lord's Supper. It follows, therefore, that Baptism is ihe same sacrament with circumcision. This, independently of the preceding considerations, is, I ac knowledge, a presumptive argument only. Connected wilh them, its force will liol be easily avoided. But Baptism was appointed, equally with circumcision, lo be a token of the covenant between God and his Church ; a seal of the Righteousness of Failh. It is also the initiatory seal of this covenant. Finally, it is a symbol of the cleansing of the heart by the affusion of the Spirit of God. It is, therefore, under the present dispensation, the same thing wilh circumcision, under the former. Hence the conclusion appears to me unavoidable, that as Infants were circumcised under ihe former dispensation, they are to be bap tized under the present. There are but two ways, which I can think of, in which this conclusion can be escaped, even wilh plausibility : by supposing, either that the command to circumcise Infants was, as to its spirit, repealed at the commencement of the Christian Dispensation ; or that the Christian Church is not the same with ihe Abrahamic Church. The former of these suppositions will not be alleged by Antipaedobaptists; for the latter they contend. On this sub ject, I observe. First. That ihe Covenant, on which the Church zvas founded un der the Abrahamic Dispensation, is the same with that, on which it is founded under the Christian Dispensation. This, I flatter myself, has been unanswerably proved. Secondly. St, Paul asserts the Church under both these dispensa tions to be one. If, he says, the root be holy, so are the branches. And if some of ihe branches be broken off, and thou, being a wild olive-tree, were graffed in among them, and with ihem pariakest of the root and fat ness of the olive-tree ; boast not against the branches. Bui if thou boast, thou bearest not the root, but the root ihee. In this passage, it is clear that the Church is considered as an olive-tree, of which Abraham is the root, and the Jewish members ihe natural branches; that some of these branches were broken off; that ihe Gentile mem- SEB. CLVIIL] FOR INFANT BAPTISM. 333 bers were originally the branches of a wild olive, which, being cut as dons, were graffed in among the remaining natural branches ; that is, the existing Jewish members ; and that the Gentiles thus became (fuyxoivuvoi, Joint-partakers, with them, of the root and fatness of the olive-tree. In no manner, of which I can conceive, could St. Paul have more decisively declared the Unity of the Church under these two dispensations. Thirdly. That the Church under these Dispensations is but one, is evident also from Eph. ii. 14; For he is our peace, who hath made both one, and hath broken down ihe middle wall of partition betweenus. In this passage, Christ is said to have broken down the wall of partition between the Jews and Gentiles, and, having become the peace of both, lo have made both one, that is, one Church. But the Jezvs were in his Church before. The Gentiles were therefore made one with the Jews, by being received into the same Church. Thus, it is evident, that the Church under the Abrahamic and Christian Dispensations is the same Church. All the ordinances, and privileges, therefore, wilh vvhich the Church was originally constituted, remain the same, unless annulled, or altered, by that Divine Authority, from which they were derived. But il was one original ordinance of this Church, that the Infant children of pro fessing Believers were constituted members ofit, and were accor dingly to receive the initiatory seal of the Covenant. This ordi nance has neither been annulled, nor altered. The Infant children of professing believers are, therefore, now constituted members of the visible (Jhurch, and are now to receive the initiatory seal of the Covenant. I have dwelt thus particularly on this branch of the discussion, because, I consider the point in debate as turning upon it ; and be: cause, it has not always been considered in a manner, which ap peared to me accordant with either reason or Scripture. 2. All the observations, made on this subject in the New Testa ment, accord with the view of it, which has here been given ; and confirm the Doctrine of Infant Baptism, Among such passages, the following deserve particular atten don. First, Mark ix. 56, And He took a child, and set him in the nidsl of them ; and when he had taken him in his arms, he said unto them. Whosoever shall receive one off such children in my name re ceiveth me ; and whosoever shall receive me, receiveth not me, bui Him that sent me. The meaning of the phrase, to receive a child in ihe name of Christ, is explained by himself in the forty-first verse of the con text. Whosoever shall give you a cup of water in my name, because ye belong to Christ, verily Isay unto you, he shall not lose his reward. To receive such a Child, in the name of Christ, is to receive him, because he belongs to Christ, Infants therefore, such, at least, as 334 DIRECT ARGUMENTS [SER. CLVIU he spoke of, belong to Christ ; and in this character are lo be re ceived by his followers. But they can be received, as belonging to Christ, in no olher manner, than that of receiving them into his Church. Secondly; Matthew xix. 13 — 15: Then were there brought unto him little children, that he should put his hands on them and pray : and the disciples rebuked them. But Jesus said. Suffer Utile children, and forbid them not to come unto me, for of such is the Kingdom of Heaven, And He laid his hands on them, and departed thence. Mark adds, that He took ihem up in his arms, and blessed them. Of this passage I observe. First ; Thai the parents who brought these children to Christ, were believing Jews, who wished foi his blessing on their offspring. Secondly; They were Infants ; being called by LztAe, B^scpr]. Luke xviii. 15. Thirdly; The disciples rebuked the Parents, Fourthly ; Christ reproved ihe Disciples, and directed them to suffer ihe Infants to be brought to him, t''illh\y ; He declared, that of such children, the Kingdom of God is composed. Sixthly; He took them in his arms, and blessed them'. The king dom of God denotes either the Church on Earth, or the Church in Heaven. Whether one, or the other, or both, are here intended, is of litde importance lo the question in debate. It is, however, in the highest degree, probable, that the Church on Earth is intended; as, very plainly, children can come to Christ in the present world, so as lo constitute a part of bis Kingdom, in no olher manner, than by becoming members of the visible Church. It is plain, also, that they cannot be forbidden by his ministers to come to him in any olher manner, beside being excluded from the Church. Christ blessed these children, after he had made this declaration. Those, whom Christ has blessed, and whom he has directed ministers to permit to come to him, ministers ought not to forbid to come to him in the only manner, in which they can either forbid, or permit, this to be done. The interpretation which makes our Saviour say, " Suffer litde children to come unto me, because the Kingdom of God is com posed of Christians;" that is, of such as have a childlike spirit; sometimes alleged, is undeserving of a refutation. In accordance zvith the account zvhich I have given of ihis passage, as well as with the whole scheme of this discourse, ihe Apostles preached, so far as we are informed of their preaching. They preached to a man and his house ; and their language was. Be lieve on ihe Lord Jesus Christ, and thou shalt he saved, thou and iliy house. The Angel who appeared to Cornelius said lo him, Send men to Joppa, and call for Simon, whose surname is Peter, who shall tell thee words, whereby thou and all thy house shall oe saved. Thirdly. Acts,ii. 38, 39 ; Then Peter said unto them. Repent, and be baptized every one of you in the name of Jesus Christ, for ihe «- SER. CLVIIL] FOR INFANT BAPTISM. 335 mission cj sins ; and ye shall receive the gift of the Holy Ghost. For ihe 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. The promise, here referred to, is plainly that, which was made to Abraham; a promise to him and to his seed; to wit, the very persons, on whom God directed the seal of his covenant to be placed. These, we well know, were to a great extent Infant children. As there is no other promise in the Scriptures, made to the Israelites and their children ; we know, that this is the prom ise, referred lo by St, Peter : and this declaration assures us, that It is extended lo the Church under the Christian Dispensation. As there is no limitation of the promise here, nor in any other part of the New Testament ; we have in this fact ample proof, that It is extended to Christians without any limitation. It may, I think, be safely concluded, that, if so great a change had been made in the conditions of the promise, St, Peter would, at this very time, have advertised these Jews of such a change. We may at least be certain, that he, or some other Apostle, would have announced this change somewhere. But no such annunciation exists in the New Testament. The change, therefore, has not been made : and Children hold exactly the same relation to the Church, at the present lime, which ihey held under the Abrahamic Dispensation. Fourthly. 1 Cor. vii. 14; For the unbelieving husband is sancti fied by the beUeving wife, and ihe unbelieving wife hy the husband ; else were your children unclean, but nozv are they holy. The word unclean, in almost all instances, in the Scriptures, denotes ihat, which may not be offered to God, or may not come into his Temple, Of this character were the Heathen universally ; and they were, therefore, customarily, and proverbially, denominated unclean by the Jews, The Unbelievers, here spoken of, were Heathen ; and were therefore unclean. In this sense, the chil dren, born of two heathen Parents, are here pronounced to be unclean also ; as being in the proper sense Heathen. To be holy, as here used, is the converse of being unclean ; and denotes that, which may be offered to God, To be sanctified, as referring to the objects here mentioned, is to be separated for reUgious purposes ; consecrated to God ; as were the first-born, and vessels of the Tem ple ; or to be in a proper condition to appear before God. In this text, it denotes, that the unbelieving parent is so purified by means of his relation to the believing parent, that their mutual offspring are not unclean, but may be offered unto God. There is no other sense, in which a Jew could have written this text, without some qualification of these words. The only appointed way, in which children may be offered lo God, is Baptism. The children of believing parents are, therefore, to be offered to God in Bap tism. 3. Infant Baptism was uniformly practised by the early Chris Hans. 336 DIRECT ARGUMENTS [SER. CLVIII, Justin Martyr, born near the close of the first century, observes, when speaking of those who were members of the Church, that ^^ a part of these were sixty or seventy years old, who were made disciples to Christ from their Infancy,''' But there never was anj olher mode of making disciples, from Infancy, except Baptism. Irenceus, born about the year 97, a disciple of Polycarp, who was a disciple oi John, says, " Christ came to save all persons, who by him are born again unio God ; Infants and Utile ones, and chil dren, and youths, and elder persons," By being born again, Irenceus intends being baptized, as he himself elsewhere clearly shows. Clemens Alexandrinus, born about the middle of the second century, says, " If any one be a Fisherman ; let him think of an Apostle, and the children taken out of the water." Clement is here fiving directions concerning images, to be engraven on seal-rings, 'hese engravings were sometimes indecent, and sometimes idol atrous. Clement exhorts Christians to adopt such, as are becom ing and useful ; and particularly exhorts Fishermen to choose the image of an Apostle baptizing Infants. This furnishes a decisive proof, that in Clement's view, the Apostles baptized Infants ; and that this practice was, in his own lime, the general practice of the Christian Church. Tertullian, born about the same time with Irenceus, says, " The- delay of Baptism is more useful, according to every person'' s condi tion, and disposition, and even their age : but especially with re gard to Utile children." The reason, which he urges for this delay, is, that their faith was not entire, or complete. As Tertullian is here directly opposing the common opinion ; it is obvious, that liltle children were then commonly baptized. The reason, why Tertullian proposed this delay, was, that he attributed lo Baptism an importance, not given lo it by the Scriptures. Origen, born about the year 184, and a man of more informa tion than any one of his time, says, " Infants are baptized for the remission of sins," And again ; " The Church hath received ihe tradition from the Apostles, thai Baptism ought to be administered to Infants," Cyprian, who was contemporary wilh Origen, says, that " six ty-six Bishops, being convened in a Council at Carthage, having the question referred to them, ' Whether infants might be baptized be fore they were eight days old,' decided unanimously, that no Infant is to be prohibited from the benefit of Baptism, although hut just born." Gregory Nazianzen, born in the early part of the fourth centu ry, exhorts parents to offer their children to God in Baptism. Saint Augustin, born in the middle of the fourth century, says, " The whole Church practises Infant Baptism ; it was not instituted by Councils, but was always in use." He also says, that he did not remember ever to have read of any person, whether catholic or here- SER. CLVIIL] FOR INFANT BAPTISM. 337 tic, who maintained, that Baptism ought to be denied to Infants. " This,'^ he says, " the Church has always maintained," Pelagius, a contemporary with Augustin, declares, that " he had never heard even any impious Heretic, who asserted, that In fants are not to be baptizid," Again he asks, " Who can be so im pious, as to hinder the Baptism of Infants ?" Pelagius is here a wit ness of high authority. He was born in Britain; and travelled through France, Italy, Africa Proper, and Egypt, lo Jerusalem. Had such a practice existed in his time ; it seems impossible, that he should not have heard of il. He was also an inquisitive and learned man ; and must, therefore, have been well informed con cerning preceding periods. Al the same time, the doctrine of In fant Baptism was objected against his own opinions by St, Augus tin, in such a manner, that Pelagius knew not how lo answer the objection. Still these are his own assertions. A person who employed himself extensively in examining this subject, gives the following result of all his inquiries. " First ; During the first four hundred years from the formation of the Chris tian Church, Tertullian only urged the delay of Baptism to infants, and that only in some cases ; and Gregory only delayed it, per haps, to his own children. But neither any society of men, nor any Individual, denied the lawfulness of baptizing Infants. " Secondly ; In the next seven hundred years, there was not a society, nor an Individual, who even pleaded for this delay ; much less any, who denied the right, or the duly of Infant Baptism. " Thirdly ; In' the year eleven hundred and twenty, one sect of the Waldenses declared against the Baptism of Infants ; because they supposed Ihem incapable of salvation. But the main body of that people rejected the opinion as heretical; and the sect, which held it, soon came to nothing. " Fourthly ; The next appearance of this opinion was in the year 1522." Had the Baptism of Infants been ever discontinued by the Church ; or had it been introduced in any age, subsequent to that of the Apostles ; these things cnuld not have been ; nor could the history of them have been found. Vol. IV. 43 SERMON CLIX. THE EXTRAORDINARY MEANS OF GRACE. NO INFANTS, BUT THE CHILDREN OF BELIEVERS, PROPER SUBJECTS OF BAPTISM. — MODE OP ADMINISTRATION. AoTS ii. 38, 39. — Then Peter said unto them, Repent and be baptized every ono of you in the name of Jesus Christ, for the remission of sins, and ye shall receive Iht gift of the Holy Ghosl. For the promise is unto you, and to your children, and lo alt that are afar off, even as many as the Lord our God shall call. The persons, here addressed by St, Peter, were a collection olJews, Of course, they were persons, on whom God had placed his covenant, and to whom he had affixed the seal of circumcision. They were persons, who had regularly partaken of the passover through life. They were not excommunicated persons. They were, therefore, still in the covenant. On this ground. Si, Peter declares lo them, that the promise was still to them, and to their children. Still they were gross sinners ; and had imbrued their hands in the blood of the Redeemer. They had not, indeed, been employ ed in the external act of putting him to death : this was done by the Roman soldiery. But they had sought, and procured, his death, with a disposition, probably more malignant, and abomina ble, than that of his real murderers. Thus, they were gross sin ners ; and were therefore, called upon to repent. They were also required to be baptized, every one of them, in the name qf the Lord Jesus, for the remission of sins ; because Baptism was now become the initiatory seal of the covenant. As the promise was lo them and to their children, accordingto the gracious declaration of God to Abraham ; it follows, that they being baptized, and thus intro duced into the covenant under the Christian Dispensation, and made members of the Church umler that dispensation, their chil dren also were placed under the same covenant, and were to be baptized according to the appointment of God. These persons, I say, were to he baptized. The question na turally arises. What is it to be baptized ? It will be the design of this discourse, to show, I. That Infant Baptism is, in the Scriptures, confined io ihe chil dren of professing Christians ; and, II. To show what Baptism is, considered as an external religioits rite. I. / shall attempt to show, ihat Infant Baptism is, in ihe Scrip- ktres, confined io the children qf professing Christians, SER. CLIX.] WHO ARE PROPER, tc. 339 This doctrine I derive, 1 . From the Constitution of the Abrahamic Church. All the Israelites were circumcised. All of them, as was shown in a former discourse, made a public profession of religion : or entered publicly into covenant wilh God. They all, also, par took regularly of the passover. Thus, the children of every Jew were the children of a Professor of religion ; and, as such, received the initiatory seal of the covenant of grace. As the covenant under the Christian dispensation is, unless in some respect, or other, altered by the authority which first pro- mulged it, exactly the same, as it was under the Abrahamic dis- Eensation, and cannot be lawfully, either widened, or narrowed, yman ; it follows, that children are now lo be considered in ex acdy the same light, as under the former dispensation, unless the Scriptures have evidently changed the stale of their relations and privileges. But, in these respects, no such alteration can be pleaded : for the Scriptures evidently contain none. The Church IS not now confined to a single Nation ; nor are the individuals of any one nation, as such, made members of the Church. But the duly of professing the religion of the Scriptures, and the peculiar duties, and privileges, of those, who have professed il, are now, in substance, exactly what they were under the dispensation made to Abraham. It is evident, therefore, that, since no children, beside the chil dren of those, who publicly professed the religion of the Scrip tures, could lawfully receive the initiatory seal of the covenant under the Abrahamic Dispensation, no children, but such as thesej can lawfully receive this seal under the Christian Dispensation ; unless the covenant, with respect to this subject, can be shown to have been altered. But this, it is presumed, cannot be shown. 2. The Parents, who are represented in Matthew xix. 13, 14, as having brought iheir children io Christ, that he might bless ihem, tecre Professors of religion. As they were Jews ; this will not be disputed. In addition to this, they were Evangelical believers. They brought their chil dren to Christ, thai he might bless them; and therefore believed that He vvas able to give them an efficacious blessing. Of conse quence, they believed, that he was the Messiah. For as he de clared himself to be the Messiah, if he was not, he was an Impos tor; and, therefore, utterly unable to communicate any blessing. At this time of Christ's ministry it is hardly possible, dial these pa rents should have been ignorant of this subject : since il was the groat topic of inquiry, and debate, among their countrymen. Nor is it conceivable, that they should have adopted this remarkable conduct, if they had not acknowledged him as the Messiah. It is to be observed, that Christ, when he opposes the conduct of his disciples, who would have hindered these children from be ing brought to him, says, not. Suffer little children, but Suffer the 340 WHO ARE PROPER [SER. CLIX litde children to come unto me, and forbid them not. The words in all the three Evangelists, who have recorded this story, are, ra vojSm, the Utile children; and cannot be pleaded as a warrant for bringing to Christ in Baptism any other children, than such as are in the like circumstances, with those, mentioned in this passage. 3. The Text directly declares the same doctrine. The promise, says St. Peter lo the Jews, is to you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. Those, who were afar off, were Gentiles ; as Si. Paul has taught us, Eph. ii. 17. Christ came, says the Apostle, and preached peace to you, who were afar off, audio them thai were nigh; that is, to the Ephesians, and other Gentiles, and lo the Jews. The promise, St. Peter informs us, is to as many of these Gentiles, as the Lord our God shall call. That il is lo them in the same nian- ner, and on the same terms, as to the Jews, is decisively conclud ed ; because neither St. Peter, nor any other scriptural Writer, specifies any difference. The cions of the wild olive. Si. Paul informs us, were graffed on the good olive ; where they grew, and fiarlook of the fatness of the root, in exactly the same manner, as if they had been the natural branches. The terms, it is to be re membered, are the same : and the promise conveys no more, as v^'ell as no less, lo the Gentiles than to the Jews ; unless the altera tion is declared. Such Children, then, among the Gentiles, as are born of those, who profess the religion of the Scriptures, are in cluded in the covenant, and are to be baptized. But the warrant extends to no others. 4. The same doctrine is declared still more explicitly in 1 Corin thians vii. 14. For the unbelieving husband is sanctified by the wife, and the un beUeving wife is sanctified by ihe husband ; else were your children unclean, but now are they holy. In this passage St. Paul declares, that, if both parents are un believers, their children are unclean : that is, may not be offered lo God ; or, in olher words, may not be baptized : there being no other mode of offering children to God under the Christian Dis pensation. Thus the doctrine under discussion is, I think, clearly evident from the Scriptures. Accordingly, it has been adopted as the doctrine of almost all proteslant Churches; and exists, in the plainest language, in almost every proteslant catechism, and con fession of Failh. This doctrine has, however, been opposed in two ways, and by considerable numbers of divines, and olher Christians ; and, among them, by many men of learning and piety. One class of those, who have rejected this doctrine, have consid ered children as entitled to baptism in their own right ; and without any reference io the relation, which ihey hear in their parents. These, I suppose, build their scheme on the fact, that the Jewish children were universally circumcised, on ihe direction given by SEB. CLIX.] SUBJECTS OF BAPTISM. 341 Christ fo ministers, to teach all nations, baptizing them, &c. ; on the declarations of Christ concerning little children ; and, perhaps, on some olher foundation, of which I am ignorant. After vvhat has been said concerning this subject in ihese dis courses, it seems to me wholly unnecessary to make any farther observations on the scheme in question. The views, which I have formed of it, I have already expressed with sufficient minuteness. If what I have said is not satisfactory ; I shall despair of giving satisfaction. The olher class require parents to make a profession of reUgion before they will permit their children to be baptized ; but neither re quire, nor expect, ihem io partake of the Lord's Supper. In this manner parents are taught, that there is a distinction between the qualifications, which in the view of the Scriptures are necessary lo warrant us lo offer up our children in Baptism ; and those, which are necessary to make us, lawfully, communicants at the table of Christ. This distinction appears to me to be altogether unscrip tural. In support of this observation I observe. First. That the Scriptures have no where exhibited two such dis tinct sets of qualifications. If such a distinction be found in the Scriptures ; it cannot be shown. Until it is show.n, this position must be admitted. Secondly. The tenour of the Christian Covenant precludes every idea of such a distinction. In this covenant we avouch Jehovah io be our God, and ourselves to be his children. This is a full profession of piety. That a pro fession of piety ought to be sincere, and to be made with the heart, will not be questioned. But, if the Profession be sincere, il can not be questioned, that the Professor has every possible right, and is under every possible obligation, to partake cf the Lord's Sup- [)cr. If he believes the profession sincere ; he will certainly be- ieve, that he has this right, and is under this obligation. If he believes, that il is not sincere; he will certainly believe, that he has made it hypocritically and wickedly : for he cannot doubt, thalGod requires truth in the inward parts. If, before he has made a profession, he doubts whether he shall make it with sincerity ; he certainly cannot but know, that he, who douhtelh, is condemned, andthat whatsoever is not of faith is sin: that is, as I understand Si. Paul, we cannot do that, vvhich we do not find lo be with a fair, rational probability, warranted in the Scriptures. That he who enters into covenant with God, should possess inith in the inward parts, cannot be doubted. For unto ihe wicked God saith, IVhOi hast thou io do, that thou shouldest declare my statutes, or ihat thou shouldest take my covenant into thy mouth ? That real religion, or the religion of the heart, ought to be professed in a covenant with God, where the words always contain a profession of real religion, cannot be doubted by a man of common sobriety. No more can it be doubted, that he, who is about to make this profession, ought 342 WHO ARE PROPER [SER. CLIX. first to be fairly persuaded, that he can, and shall, make it sincere ly. If il cannot be made sincerely ; it is, I think, unanswerably evident, that it ought not to be made at all. In what manner, and on what grounds, he, who makes a profession, which he either knows, or believes, lo be false, can, in consequence of that pro fession, expect blessings for himself or his children, I confess my self unable to divine. Tenderness of conscience is, I am aware, usually pleaded for the practice, against which I contend ; and is pleaded in the following manner. " The person, who wishes to make a profession of reli gion, for the purpose of obtaining Baptism for his children, feels, that they ought not to be deprived of such a privilege through his negligence ; and is satisfied to enter into covenant with God, and to dedicate his children to Him ; but cannot come to the sacra mental table, because of the denunciations, contained in the Scrip- lures against an unworthy participation of that ordinance. To this tenderness of conscience," it is added, " Christian charity is bound lo exercise a corresponding tenderness ; and to permit him, who is the subject of il, to make a profession with these views ; and of course, lo sufler him lo absent himself from the table of Christ, until his scruples shall be removed." This plea, as it seems to me, proceeds wholly on a series of errors ; and those, I think, of a very unhappy nature. The tenderness of conscience, here al leged, appears to me to be wholly mistaken. Tenderness of con science in the true and proper sense, always supposes, that the person, who is the subject of it, is sincerely inclined to do his duty, wherever he knows what it is. Its only perplexities, therefore, arise from the uncertainty of its duty. The person, who did not know that it was lawful, and was not satisfied that it was unlawful, to eat things offered to idols, would feel himself deterred from eat ing these things by tenderness of conscience. A person, who, with a belief that he was a Christian, has made a profession of re ligion, may afterwards doubt whether he was really a Christian, and whether his profession was sincere; and, of course, may en tertain serious and distressing scruples concerning the lawfulness of his attendance upon the Lord's Suppeir. To tenderness of conscience thus existing, and thus exercised, or exercised in the same manner on any other occasion. Christians are bound to give every charitable indulgence. But the case in hand appears to me to be of a widely different nature. Here the original supposition, as declared by the candidate himself, is, that he is not in his own view a Christian. Of this he exhibits himself as being clearly satisfied: for he alleges it as a reason why he cannot come to the sacramental table. But he thinks, that, without being a Christian, he may offer up his children in baptism. This error is founded on the supposition, that there is one condi tion, upon which, men may lawfully dedicate their children to God 9ER. CLIX.] SUBJECTS OF BAPTISM. 343 in baptism ; and another, upon which they may lawfully come to the Lord's Supper. This is a distinction, wholly unknown to the Scriptures. The only condition, on which both these things may be done, is, that we first offer up ourselves to God in the covenant of grace. Until this is done, we can lawfully celebrate neither of these sacraments. When ills done, we can with exactly the same lawfulness celebrate them both. But the person concerned, actu ally enters into this covenant. In this transaction he is sincere ; or he is not. In other words, he is a Christian, or he is not a Christian. If he is not ; he cannot make this covenant with God in truth, and therefore cannot makeilalall. If he is ; as he engages to walk in all the commandments of God, he is not only entitled, but obliged by his own engagement, as well as by the divine com mand, to celebrate the Lord's Supper. Another error in this scheme, is the supposition of the candidate, that he can dedicate his children to God, while he cannot dedicate himself. If his heart is right ; that is, if he is religiously sincere, in one of these cases ; il will be so in the olher; and the offering will in both cases be accepted. If he be not thus sincere in the one case ; he will not be sincere in the other ; and the offering will be accepted in neither. In vain will it be pretended, that a man oves his children better than himself; or that he can perforin an act of religious duly on their behalf, which he cannot perform on his own. Another error, attending this scheme, is the supposition, ihat baptism is, in its ownnature, a privilege. Nothing is a privilege, in the religious sense, but what God has m.ade such : and He has made nothing such, except in his own way, and on his own terras. Baptism is a privilege, when administered, and received, in the manner appointed by him ; but in no other. When this ordinance is received in any other manner, it is plainly no obedience to anv command of his; and thereibie has no promise; and, let me add, no encouragement to hope for a blessing. Blessings descend when God is pleased to give them. But he cannot be expected to give them, unless when he is obeyed. Thirdly ; This scheme introduces disorder into ihe Christian Church, Some of the persons who hold this scheme, consider those who make a profession, without an intention to partake of the Lord's Supper, as being members of the Church: yet, so far as I know, very few of them regard themselves as sustaining this character. Accordingly, few of them offer to vote in ecclesiastical proceedings. Others consider them, as they usually consider themselves ; to wit, aa not being members of the Church. If they are noi members of the Church ; it may be asked, but cannot be answered, Why do they act as Church-members in offering their children in Bap tism? If they are members of the Church; it may be asked in the same unanswerable manner, Why do they not act as Church- 344 BAPTISM. [SER. CLIX. members throughout ; particularly in celebrating the Lord's Sup per ? The Scriptures have confined Infant Baptism lo the children of those who are members ; and all these they have required to do all things, whatsoever Christ hath commanded. But there is not a more solemn command; there is not a command, which addresses itself to the heart of a Christian in a more forcible and affecting manner, than. This do in remembrance of me. Yet the persons in question not only live in a constant disobedience lolhis command; but, when they assumed ihe covenant, plainly declared, that they formed no design of performing this duty. Upon this plan they were received both by the Minister and the Church, to whom they joined themselves. At the same time, although these persons dis obey this command through life, they are, so far as I know, never called in question concerning their disobedience by any Church, with which they have been united. In what manner this conduct can be supposed consistent with the duly of Ministers to teach, and of Churches lo require, those who are of their communion, to observe all things, whatsoever Christ hath commanded, I am unable to explain. Several other things of minor importance, which I have not time to consider at present, are alleged in behalf of this practice. In deed, had I ever so much time, they are of too little weight to demand any serious attention. On the other hand, the evils resulting from it are, at least in my view, of serious importance. It introduces into the minds of those within, and those without, unhappy views concerning the impor tance of the covenant; concerning that profession of religion, which we make, when we enter into it; and concerning the nature and tendency of the obligation and efficacy, of both Baptism and the Lord's Supper. All these, as they are presented to us in the Gospel, are, even in the view of the Church itself, lowered beneath the Evangelical standard: while in the apprehension of others, they are apt lo be regarded as mere forms, and cease to be con sidered as services of piety. The discipline of the Church, at the same time, becomes unhinged. Negligence in one case begets negligence in another ; and thus a general spirit of disregarding this duly lakes possession of the Church at large. In this state of things, it is hardly possible, that Christians should improve, or that sinners should feel any strong inducements to enrol themselves in their number. II. / shall now attempt to show what Baptism is, considered as an external religious rite ; or, in other words, in what manner Baptism is to he administered. Concerning this subject, I observe, 1 . Those io whom this ordinance is to be administered, are to be baptized into ihe name of the Father, and of ihe Son, and of the Holy GhosL SEB. CLIX.] THE MODE OF ADMI.MSTRATION. 345 In Other words, they are to be admitted into the visible family of God in the world ; to have his covenant publicly established on them, by receiving this ordinance, its initiatory seal ; lo be openly enrolled among his children ; and to take his Name upon ihem as a godly seed. The reasons why I suppose persons should be baptized into, and not in, the Name of the Father, and of the Son, and of the Holy Ghost, 1 have alleged in former discourses. It will be unnecessary to re peat them here. 2. They are to be baptized by a Minister of the Gospel, The proof of this position lies in the fact, that the commission to baptize was given to no other. No others, therefore, are warranted to perform this office. 3. Baptism is to be administered with Water only. This, only, is mentioned in the Scriptures. Nothing else, there fore, can wilh propriety be used by us. 4. This water may be administered indifferently, either by Sprink ling, Affusion, or Immersion. On this subject, the Christian world has, for a considerable length of time, been disturbed by the clashing opinions, and labo rious contests, of men, arranged on the two sides of the question concerning Baptism. It is remarkable, that those who have adopted the doctrine of Infant Baptism, have very generally con sidered sprinkling, or affusion, and that those who have opf}osed it, have considered Im.mersion, respectively, as the proper modes of administration. Why this has happened, I am unable to ex plain. The latter of these classes have founded their opinion, professedly, on the proper meaning of the word BairTi^u, and its rootBaifTu; and on certain texts, in which, they think, they find f roofs, that the proper mode of baptizing was Immersion, or lunging. Concerning the former of these subjects I observe, I. That the body of learned Critics, and Lexicographers, declare that the original meaning of both these words, is lo tinge, statn, dye, or colour ; and that, when il means immersion, it is only in a secondary and occasional sense ; derived from the fact, that such things as are dyed, stained, or coloured, are often immersed for this end. This interpretation of the words, also, they support by such a series of quotations, as seem unanswerably to evince, that this was the original, classical, meaning of these words. 2. I have examined almost one hundred instances, in which the word BttfTi^u, and its derivatives, are used in the New Testa ment; and four in the Septuagint : these, so far as I have observ ed, being all the instances, contained in both. By this examina tion it is to my apprehension evident, that the following things are true : That the primary meaning of these terms is Cleansing ; the Ef fect, not the Mode, of washing : Vol. IV. 44 346 BAPTISM. [SER. CLIX. That the mode is usually referred to incidentally, wherever these words are mentioned ; and that this is always the case, wherever the ordinance of Baptism is mentioned, and a reference made, at the same lime, to the mode of administration : That these words, although often capable of denoting any mode of washing, whether by Affusion, Sprinkling, or Immersion; (since cleansing was familiarly accomplished by the Jews in all these ways) yet, in many instances, cannot without obvious impropri ety, be made to signify Immersion ; and in others cannot signify it at all. St. Paul informs us, 1 Cor. x. 1 , 2, Moreover, Brethren, I would not that ye should be ignorant, how that all our Fathers were under the cloud, and all passed through ihe sea ; And were all baptized unio Moses in the cloud, and in the sea. Happily for us, we have so particular an account of this transaction, as lo be able lo deter mine, absolutely, what St. Paul intended by the Baptism of the Israelites in this instance. In Exodus xiii. 21, 22, it is said. And ihe Lord went before ihem, that is, the children of Israel, by day in a pillar of a cloud, to lead them in the zvay, and by night, in a pillar of fire, io giT)e them light, to go by day and night. He took noi away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. In the fourteenth chapter, 19th and 20lh verses, il is said. And the Angel of God, zvhich went before the camp of Israel, removed, and went behind them; and the pillar of the cloud went from before iheir face, and stood behind ihem ; and it came between ihe camp of ihe Egyp tians and the camp of Israel ; and it was a cloud and darkness io them, bui it gave light by night io these, so that the one came not near ihe other, all the night. And Moses stretched out his handover ihe sea, and ihe Lord caused ihe sea to go back, by a strong east zvind, all that night, and made ihe sea dry land ; and the waters were divided ; and the children of Israel zveni into the midst of ihe sea, upon the dry ground; and the waters were a wall unto them on their right hand, and on their left. In these passages, we find among others the following facts declared. First ; That God, or the angel of God, went before the Israel- ties, from the commencement of their journey at Succoth, in a pil lar of cloud by day, and in a pillar of fire by night, until they were overtaken by Pharaoh and his army, on the margin oLlhe Red Sea beside Pihahiroth. Secondly; That the angel of God, who hitherto had gone before the camp of Israel, removed, and went behind them, together with the pillar of the cloud ; and that this symbol of the Divine presence was a source of peculiar darkness to the Egyptians, and of pecul iar light to the Children of Israel; so that the former came not near the latter all the night. Thirdly ; That the waters of the Red Sea were divided, so as to be a wall on the right hand, and on the left. SER. CLIX.] THE MODE OF ADMINISTRATION. 347 Fourthly ; That the Children oi Israel went into the midst of the sea upon dry ground. In the whole of this story, it is evident, there is no account what ever of that Baptism of the Israelites, mentioned by St. Paul in the passage quoted from 1 Corinthians. There is not even an al lusion to this Baptism, unless it is in the declaration, that the pillar of ihe cloud went from before the Iraeliies, and stood behind them. By the waters of the Red Sea, they were not even sprinkled; much less immersed, but went, as Moses expressly informs us, between two walls of water, upon the dry ground. Neither is there here any account, that they were baptized in the cloud, whatever this phra seology may mean. But what Moses has omitted, Asaph has particularly recorded in the 77lh Psalm, in the following words : 77te waters saw thee, 0 God; the waters saw thee; they were afraid; the depths also were troubled: the clouds poured out water ; the skies sent out a sound. Thine arrows also went abroad ; the voice of thy thunder zvas in the heaven; the lightnings lightened the world; the Earth trembled and shook. Thy way was in the sea ; and thy path in Ihe great waters ; and thy footsteps are not known : Thou leddest thy people like a flock by the hand of Moses and Aaron. In this account of the pas sage through the Red Sea, wc have Ihe Baptism, spoken of by St. Paul, expressly mentioned ; together with several olher facts, not recorded by the Historian. The Clouds poured forth water upon them, or descended upon thorn in rain, while they were journeying through the sea. The marginal and literal translation is. The clouds were poured forth wilh waters. There is reason to believe from this declaration, that, when the cloud passed from the van of the Israelites to the rear, or when, in the language of the Psalmist, they were poured forth from befoi-e the Israelites to stand behind them, the rain may have descended from ihe cloud during this passage. Whether this be admitted, or not, it is clear, that this IS die only account of the Baptism, mentioned by St. Paul, which IS contained in the Old Testament. And il is cc|ually clear, that this Baptism was a Cleansing, accomplished by the sprinkling of rain, and certainly not by Immersion. The fancy of some of my Antagonists, that the cloud in some manner or olher, embosomed the Israelites by resting upon them, and thus enveloping them, as water envelo|)s a person immersed in il, would appear well, I think, in Poetry; but has an aspect scarcely serious enough to claim a place in a Theological discussion. Here then, is one instance, in which this word denotes cleansing by Sprinkling, and not by Immersion. Another is found in Hebrews ix. 10 ; Wliich stood only in meats, and drinks, and divers zvashings, (5ia(poooij Ba^mfffioij, diverse Bap tisms, The word SioKfo^oi, when united with a substantive in the same number, denotes regularly, that the things) signified by ihe tulistantive, are different in their nature. Thus in the present case. 348 B.^PTISM. [SER. CLIX the phrase diverse Baptisms, denotes Baptisms, which were differ ent in their nature from each other. Now as the Element, with which all these washings were accomplished, was water, the differ ence lay, of course, only in the manner, in which the washing was performed. Here, then, is another instance, in which the word signifies something, altogether different from Immersion. Another example is found in Matthew iii. 11 ; Where John the Baptist says concerning Christ, He shall baptizeyou with ihe Holy Ghost and with fire. The bare rendering of this passage. He shall immerge you in the Holy Ghost, and in fire, is, one would think, a sufficient exposition of the impropriety of translating Bairrijw, by the word immerge, or plunge. Substitute cleanse ior immerge ; and the impropriety vanishes. But we are not left to conjecture concerning this subject. Both Prophecy and History inform us of the manner, in which this Baptism was accompUshed. The Prophet Joel, Chapter ii. 28, 29, says. It shall come to pass afterward, that I will pour out my Spirit upon all fiesh ; and your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see vis ions, and also upon the hand-maidens, in those days, will I pour out my Spirit. Such is the language of the prophecy, which St. Peter declares to have been fulfilled on this occasion. The History is given lo us in the following words : And when the day of Pentecost was fully come, they were all with one accord, in one place ; and suddenly there Came a sound from Heaven, as of a rushing, mighty wind; and it filled all the house, where they were sitting ; and there appeared unio them cloven tongues, like as of fire ; and it sat upon each of them ; and they were all filled with the Holy Ghost. Here we are directly told, that the Baptism with the Holy Ghost, and with fire, w'as accomplished by ihe Affusion of both on the Disciples, from Heaven. To avoid the force of these direct declarations of the Prophet and the Historian, some of those, with whom I am contending, have, in the indulgence of an excursive imagination, gravely told us, that St. Lztke declares the Holy Ghost to have filled the house. Hence they conclude, that the Disciples were enveloped, and in a proper sense immersed, in the Holy Ghost. This is one, among many specimens, of the length, lo which even wise and good men are carried by favouritism for a darling point. Beside the metaphysical absurdity, and, as I think, indecency, of attributing place and extension, in this manner, lo the Divine Spirit, these gentlemen do direct violence lo the words of the Evangelist. St. Luke informs us, that the sound filled the house. The pronoun It, which precedes the verb filled, has, for its antecedent, sound ; the only substantive in the verse, to which it can possibly refer. The words of the original are still more ex plicit ; and are thus literally rendered : And suddenly there came from Heaven a sound, like ihat of a rushir\g mighty wind, and filled the whole house, where they were sitting. Were there any room for SER. CLIX.] THE MODE OF ADMINISTRATION. 343 a possible doubt, that doubt is removed by the exposition of an Inspired Commentator. Therefore, says the Apostle Peter, verse 33, being hy the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, He, that is, Christ, hath shed forth this, which ye now see and hear. The word, trans lated hath shed forth, is ilexes, hath poured out : the same verb, which St. Peter uses lo denote the same thing in translating the passage from Joel, Here, then, is another instance, in which the word Ba*Ti^£j does not mean, to immerse. I shall be excused, on account of the length of even the most concise comments of this nature, from proceeding any farther. Suffice it, to say, that there are many olher instances, in vvhich it is, in my own view, incredible, that this verb, and its derivatives, should mean /mmemo«,- andthat, on the contrary. Cleansing 'is directly indicated by them, in all cases, as their principal meaning. 3. It is incredible, thai the multitudes, whom John baptized in the wilderness, were immersed. Of these a very great multitude were women. These multi tudes certainly catne lo hear John, without having prepared any proper dress, in which to be baptized : for they could not even know, that he would baptize them. It will not be mistrusted, that this promiscuous assembly were immersed naked. To have im mersed them, with their clothes on, would have exposed them to certain disease and death. 4. /( is impossible, that those, whom Peter and his companions baptized on ihe day of Pentecost, should have been immersed. All the difficulties, which attended the Baptism ol John's follow ers, attended that of these people also; and probably, in a still higher degree ; because they did not assemble to be baptized, nor even lo hear the preaching of the Apostles. Thoy therefore, cer tainly assembled in their own usual dress. At the same lime, it seems almost a thing of course, that the Apostles, who had just re ceived a spiritual Baptism, by the Affusion of the Holy Ghost, and announced il to their hearers, should follow the mode, in which this Baptism was administered lo them, in administering the Bap tism, which was symbolical of il, lo their hearers. But, independently of these considerations, the thing itself could noi be done by ihe Apostles, in ihe circumstances, and within the time, specified in the mode of immersion, St. Luke informs us, that they, who received ihe word of Peter, were then baptized ; and thai the same day there zvere added to them about three thousand souls. The only way, in which these persons could be known to be added to the Church, or could in fact be added to the Church, vvas by their Baptism. They were, therefore, baptized that day. But the Apostles could not, in any supposable circumstances, furnished by the City ol Jerusalem, nor indeed in any circumstances whatever. baptize by Immersion three thousand persons within the utniosi part of that day, W'hich the story will allow us to consider as loll 350 BAPTISM. [SER. CLIX. for this purpose, after the other transactions, mentioned in it, were ended. The least consideration of the lime, necessary for each administration, will clearly show this impossibility. I con clude, therefore, without hesitation, that these persons were not immersed. 5. The fad, that the Affusion of ihe Holy Ghost is called Bap tism, is a direct proof thai the Affusion of Water is, in ihe view of the Scriptures, Baptism also. The only question, with which we are here concerned, respects the mode merely. If, then, the communication of the Holy Ghost, whether for the purpose of enduing with supernatural gifts, or of sanctifying the soul, regularly expressed in the Scriptures by the verbs exxsu, exj^uu, and Bxxyvu, to pour out, he in the same Scriptures styled Baptism; then the affusion of water in the ordinance sym bolical of this spiritual Baptism, is, in the view of the Scriptures, Baptism also. 6. Christ has expressly taught us, that Immersion is unessential to the adminisiralion of ihis ordinance. In John xiii. when Christ offered to wash the feet of Peter, he at first opposed it ; but, afterwards consenting, requested, that not only his feet, but his hands and his head, might be washed also. Our Saviour replied. He that is washed need not, save to wash his feet ; bui is clean every whit. The word, here rendered, he that is washed, is, "o XsXx/xsvos, generally denoting the washing ofihewhole body, or bathing ; and by respectable Critics is supposed to have this meaning here. My reasons for differing from them are the following. First ; The words of Christ are a reply to those of Peter, and in tended io oppose the proposal made by him, that his master should wash his hands, and his head, as well as his feet. But the declaration, that a person bathed has no occasion to wash any part of his body, except his feel, contains no opposition to Peter's proposal ; since Peter was not bathed ; nor indeed any relation lo it, so far as appears to me, except what is very distant and fanciful. Secondly ; Peter, upon this declaration of Christ, yields the point ; and consents to have his feet only washed, on the ground of this de claration. Had he understood his master to intend by XeXxfAEvos, a person, who had been bathed; he would naturally have rephed, that this was not his own situation ; at least, he could not have failed to think in this manner. • Thirdly ; The opinion of those, who consider Christ as speaking here of a person bathed, is, if I mistake not, thai He intends, hy a figurative use of this term, a person regenerated, or sanctified. But, in this sense, I cannot see, that the declaration is true. Under stood in this manner, Christ declares, that a person, who is regen erated, is, with a small additional purification, perfect. The Scrip- SER. CLIX.] THE MODE OF AD.MINISTRATION. 351 lures, on the contrary, exhibit mankind as very imperfect in their best estate. St, Paul, when he wrote the Episde to the Romans, and was about fifty-six years of age, and of course far advanced in the Christian character, says. Oh! wretched man, that lam! Who shall deliver me from the body of this death ? It can hardly be believed, I think, that in the view of Paul, the additional purifica tion, indicated by washing the feel, would have made him a per fect man. If Christ is supposed here to intend a literal bathing ; the mean ing is obvious enough, and undoubtedly contains a truth ; but the application of it lo the case in hand, seems difficult, if not impos sible, to be conceived ; the situation of a person, who had been bathed, not being that of Peter. The meaning of the passage, in my view, is this. The washing of the Disciple's feel was a symbolical washing. As Christ per formed il, it exhibited, on the one hand, his pre-eminent conde scension, and on the other, indicated the fact, that He vvas the Author of their internal purification. This appears to me decisive ly proved by the declaration of Christ in answer to Peter, who, at first, not understanding the design of the washing, and thinking it very improper, that his Master should perform it for him, said. Thou shall never wash my feet, Christ then answered him. If I zvash thee not, thou hast no pari with me : that is, " Unless thou re- ceivesl the sanctification from me, of which this washing is a sym bol, thou art not my Disciple." Peter appears to me, plainly, lo have understood it in the same manner: for, being now acquaint ed with the real design of Christ, he replied, Zort/, not my feet only, but also my hands, and my head : Christ rejoined, he thai is woihed, needeth not, save to wash his feet ; hut is clean every zvhit. A sym bolical washing is perfect although applied only to the feet; as perfect, as if it were also applied to the hands and the head. If this construction be admitted, it must also be admitted, that the de claration is general, and extends lo every other symbolical wash ing ; and therefore, lo Baptism, unless excluded by some plain exception. 7. 77tc same doctrine is taught hy God in the thirty-sixth chapter of the Prophet Ezekiel, Here, speaking of the Israelites, He says. Then will I sprinkle clean water upon you, and ye shall be clean ; and I will put my spirit within you, and cause you to walk in my statutes. Whether this is a direct prediction of the ordinance of Baptism, as well as of the Regeneration symbolically denoted by il, or not, is, lo the present purpose, a matter of indifference. It cannot be denied, that it is symbolical language, in vvhich God thought it proper to denote Regeneration, by the affusion of his Spirit upon the soul. But if the language describing the act of sprinkling, vvas proper symbol ical language to denote the act of Regenerating, then the act itself ofsprinkhng, is a proper symbolical act, unless God has made it 352 BAPTISM. [SER CLIX. improper by some plain declaration. The propriety of ihe act, as a symbol, is evidendy the only source of propriety in using the language, descriptive of the act, as a symboUcal exhibition of that, which it denotes ; lo wit. Regeneration, To these observations may be added, the unsuiiahleness of Im- mersioiC as an ordinance of public worship, to the circumstances oj many nations in the world. In a nation, whose manners are like ours, there is, to say the least, a degree of impropriety in this practice, which is very un happy. This, it will be easily seen, is a subject, en which I can not here expatiate. It will be sufficient to say, that, whatever im pressions may be made by this practice in countries, where Bath ing is a standing custom ; here, they are of a very unfortunate na ture, and such as are directly opposed lo every religious feeling. I speak from facts, and not from opinions ; and from facts, repeat ed through a century, and therefore operating, not by their nov elty, but by their nature. Al the same time, the Health, and the Lives, of those, who are baptized, are often injured, and destroyed. Here, also, I speak from facts. Both these considerations form, I acknowledge, only a presumptive argument in the present case; for God has an un questionable right lo require us lo undergo this exposure, or any other, according to his good pleasure. But the presumption is a very strong one; and to be admitted in its full force, unless the practice, contended for, is expressed with indubitable clearness. On ihe texts, alleged by those, with whom I am contending, as proofs of Baptism hy Immersion, I shall make but a few observa tions : because the discourse has already been long ; and, partic ularly, because they appear to me, to furnish very little support to the side of the question, in behalf of which they are alleged. It is said of our Saviour, that after He was baptized, he went up straightway from the water, avsSr) a-reo tx uSaros, He ascended from the water : the word miaSaivoi signifying to go, or come up ; io as cend ; in whatever manner. This passage appears lo be descrip tive, solely of Christ's ascending the banks ol Jordan, after he had received Baptism. That this is not the meaning of the phrase can not be shown ; nor rendered probable. The preposition a«, is erroneously rendered o«/ 0/ in our translation. Its proper mean ing, as every Greek scholar knows, IS from ; andean be out of, only by accident; as in Matthew vii. 4 : Let me pull out the mote out of thine eye. Even here it would be much belter rendered. Let me take the mote from thine eye. If ./l/a^Aea) intended to ex- pressChrist's rising out of the water ; he has certainly used phra seology of a very peculiar nature. Another passage, often triumphandy alleged for the same pur pose, is Acts viii. 38, 39 : And ihey went down both into ihe water, both Philip, and ihe Eunuch ; and he baptized him, and when they were come up out of the water, the Spirit of the Lord caught away SER. CLIX.] THE MODE OF .U:)MINlSTR-A.TION. 353 Philip. To the translation, here, no reasonable objection can be made. I will, therefore, not avail myself of what might, how ever, be justly alleged, to wit, that eij may, with equal propriety, signify io, and ex, from. Still I object lo the construction of my antagonists, for these reasons : First; That we as naturally say that they went into the water, of those who went in to the depth of tht; knees, or even of the ancles, as of those who have plunged themselves. Secondly; The declarations, here made, are made concerning the Eunuch and Philip alike. Of both il is said, that they went down into the water ; if we render the word sig, inio. Of both, also, it is said, that when ihey were come up out of the water; li we ren der the word ex, out of. Now let us see what will be the true im port of the passage, according lo this mode of construing the words in question. And they went down, both, inio ihe water, both Philip ana ihe Eunuch : that is, they were both plunged. And he baptized him; that is, Philip plunged the Eunuch. And when they were come up out of the water, that is, when they had both been plung ed the second time, and risen up from their immersion, the Spirit of the Lord caught away Philip. In other words, both were plunged twice ; and the Eunuch, the third time. It is, I presume, unnecessary lo comment on this version of the text under consideration. The only remark vvhich I shall make upon it is ; that the adoption of such a sense for the two words, ovaSoivu and xaraQaivu, by some learned critics, in the face of this construction of this text, is not a little surprising. Thirdly ; I conclude, as I think, wilh certainty, that these words have no reference to the immersion of either; but are barely de scriptive of the fact, that they went down to, or into, the water ; in which, perhaps, they waded a litde distance. Another text of the same nature, is Romans vi. 4 ; Therefore we are buried zvith him, by Baptism inio death. The word buried is here supposed lo denote Immersion, In the next verse it is said. For if we are planted together in the likeness of his death. My An tagonists are bound to show, that this figurative expression, vvhich refers to the same thing, does not as strictly signify the mode, in which Baptism is received, as the word Juried,- and, if it does, to point out the particular mode of adminislering Baptism, denoted by the word planted. These are among the texts, most frequendy alleged by those, with whom I am contending. I do not suppose, that they are re garded as being of any great importance to the controversy. Their principal strength lies, as I conceive, in their own view, in what they suppose to be the original meaning of the words iSairn^u, and SaiTTu; and these texts are pressed into the service, as auxiliaries. If, then, their principal support fail', as, if I mistake not, I have shown that it does ; these texts will be alleged without success. Vol. IV. 45 354 BAPTISM, &c. [SER. CLIX. The general conclusion, therefore, appears to me to stand on solid ground ; to wit, that Baptism is in the Scriptures instituted as a symbol of the Affusion of the Spirit of God, upon the soul, in re generation, and the cleansing of its sins by the blood of Christ; and that the Mode, in which it is administered, is not in the Scrip tures exhibited as a subject of serious importance, and is no where declared to be Immersion. SERMON CLX. THE EXTRAORDINARV MEANS OF GRACE. THE LORd's SUPPER. ITS NATURE AND DESIG.N. THE QU ALITICATIONS OF COMMUNI CANTS. Mark xiv. 22-25. — .Snd as they did eat, Jesus took bread and blessed, and brake it ; and gave lo them, and said, take, eat, this is my body. Jind he took the cup, and when He had given thanks, He gave it to them ; and they alt drank ofit. Jlnd he said unio them, this is my blood of the J^ew Testament, which is shed for many. Aid when Ihey had sung an hymn, they went out into the Mount of Olives. MAVING considered al length the Nature, Intention, and Sub jects, of Baptism, and the Manner in which it is to be administered; I shall now proceed to examine the other Sacramental ordinance of the Christian Church ; the Lord's Supper. In the progress of this examination, i propose to consider, I. The Nature, and, II. The Design, of this ordinance ; 111. The Qualifications necessary for attendance upon it; IV. The Disposition zvith which it is to he attended ; and, V. 77te Motives to this attendance. 1. The Nature of this ordinance may generally be described in the following manner. It is a symbolical religious service, instituted by Christ as a commemoration of his death. The symbols are Bread broken, and Wine poured out : denoting the breaking of his Body, and the effusion of his Blood upon the cross. The bread is to be broken, and the wine poured out, by a Minister of the Gospel only; and, by him, both are to be distributed lo every member of the Church, who is present. All these are to receive them both : the Romish doctrine, that the Laity are lo receive this ordinance in one kind, and only the Clergy in both kinds, being merely a human invention, uncountenanced by the Scriptures. Before the administration of each of these elements, a prayer is to be made : in which the blessing of God is to be implored upon the celebra tion of the ordinance, and thanks are lo be given to him, for his meicy, and goodness, generally, and, particularly, as displayed in the interesting event vvhich is commemorated. The whole service is to be concluded with singing a psalm, or hymn, by the communi cants. This solemnity has been commonly styled a Sacrament, from the resemblance between the engagement, made to Christ by the com municants, and the oath of the Roman soldiery, by which, they 356 THE LORD'S SUPPER. [SER. CLX. pledged their fidelity to their general. This name, however, it iDears in common with the ordinance of Baptism. It is also often called the Eucharist ; Eux«^'Si«; probably from the use of the word suj^a^isjicas, having given thanks, found in all the accounts of this Institution, contained in the New Testament. But the most usual name, which il bears among Christians, is the Lord's Supper; the origin of which needs no explanation. The Time, al which this ordinance is lo be celebrated, is of no material importance. Il was instituted in the evening : il is, how ever, celebrated most commonly al noon. This fact seems to have been determined by mere convenience : and, as the Scriptures have laid no stress on the time of celebration, it has been deter mined, I think, with entire propriety. I cannot but observe here, that as the dme, and manner, of celebration, when this ordinance was instituted, are distinctly exhibited : those who contend so stren uously fqr Immersion, as essential io ihe ordinance of Baptism, from the meaning of the word Bairn^u, and the few hints, which they think they find in the language of the Scriptures, al the best doubt ful, are bound on their own principles, to spread a table in ihe eve ning, to sii in a reclinirtg posture, and thus io celebrate this sacra ment on the evening preceding every Lord's day. All this ought, also, lo be done in a large upper room, contained in a private dwel ling. Il is presumed, no reason can be given, why so much sohci- tude should be shown concerning the mode of administering Bap tism, and so litde concerning the mode of administering the Lord's Supper. This ordinance is customarily celebrated by a great part of the churches in New England, on the first Sabbath of every month. This seems to be as frequent, as convenience will ordinarily allow. In the Presbyterian churches, it is celebrated either twice, or four times, in a year : an infrequency, for which, I am unable satisfac torily to account. II. TTte Design of the Lord's Supper may be summarily exhibited m the following manner ; ' It is intended, 1 . To represent the great sacrifice of Christ on the Cross. The truth here declared is sufficiently evident from the breaking of the bread, and the pouring out of the wine ; and completely, from the words of Christ; This is my body whichis broken for you. 1 Cor. xi. 24. And this is my blood of ihe Nezv Testament which is shed for many. Mark xiv. 24. Accordingly, all Christians, so far as I know, have admitted the position as true. In a former discourse concerning Baptism, I have remarked, what indeed is felt and acknowledged by all men, that sensible im pressions are much more powerful than those which are made on the understanding. This truth is probably neither so fully, nor so deeply, realized in any religious ordinance, as in the Lord's Sup per. The breaking of the bread, and the pouring out of the wine, SER. CLX.] ITS NATURE AND DESIGN. 357 exhibit the sacrifice of Christ, wilh a force, a liveliness of represen tation, confessed by all Christians, at all times ; and indeed by most others also ; and unrivalled in its efficacy even by the Pas.s- over itself. All the parts of this service are perfectly simple, and are contemplated by the mind without the least distraction or la bour. The Symbols are exact, and most lively, portraits of the affecting Original ; and present to us the crucifixion, and the suf ferings, of the great Subject of it, as again undergone before our eyes. We are not barely taught ; we see, and hear, and, of con sequence, feel, that Christ our Passover zvas slain for us, and died on the Cross, that we might live. As this event, niore interesting to mankind than any other which has ever existed, is thus clearly presented to us in this ordi nance : so those doctrines of the Christian system, which are most intimately connected with it, are here exhibited zvith a corresponding clearness. Particularly, the Atonement, which this Divine Person thus accomplished for mankind, is here seen in the strongest light. With similar certainly, is that depraved character of man, which is here expiated, unfolded to our view: the impossibility of our justi fication by works of Law ; our free justification hy the grace of God, through faith in the blood of Christ : and generally, the whole scheme of reconciling apostate man to his offended Creator. The guilt of sin, particularly, is exhibited to us, in the strongest colours. This ordinance, by presenting to us in the most lively and affecting manner, the sufferings of the Redoeiner, powerfully enfbrces on us a conviction, that those sufferings were necessary. Every Christian will readily subscribe to the declarations of St. Paul ; If there had been a Law given, which could have given life ; verily Righteousness should have been by the Law ; and if righteous ness come, or be, by the Law, then Christ is dead in vain. Had such a law been possible, and proper in the sight of God ; it would, I think, certainly have been published to mankind. Had it been possible, this cup would have passed from Christ. Could the great purpose of pardoning sin, and justilying sinners, have been accom plished without the death of the Son of God; this event could never have found a place in the counsels of Infinite Wisdom and Goodness. To accomplish this end, then, the Infinite mind saw no proper way, which was less expensive. How fearfully guilty are those, to expiate whose sins this glorious Person died on the Cross; to save wiioin, this death was indispensable! In this solemn ordinance, these truths are in a sense visible. The guilt of sin is here written with a pen of iron, andwith the point of a diamond, Christ in a sense, ascends the Cross; is nailed to ihe accursed tree ; is pierced with the spear ; and pours out his blood, to wash away the sins of men. Thus in colours of life and death, we here behold the wonderful scene, in which was laid on him the iniquity of us all. 358 THE LORD'S SUPPER: [SER. CLX 2. The Lord's Supper is designed to be a standing proof of the Mission of Christ, and of the truth of the Gospel, which is an account of thai Mission, In the first of the Discourses concerning Baptism, I made a similar observation concerning that ordinance ; and remarked, that I should defer the particular consideration of it to a future time. The present is the occasion, lo which I then referred. I now, therefore, observe generally that Baptism and the Lord's Supper are, together wilh the Christian Sabbath, standing proofs in the Church, of the mission of Christ, and the truth of his Gospel; and that the observations, which, in this view, are applicable to one of these subjects, are substantially applicable lo the others also. Si, Paul, after finishing his account of the Institution of this ordinance, makes this remark, For as often as ye eat this bread, and drink this cup, ye do shew ihe Lord's death till He come. That, which the S[nrit of Inspiration declares lo be invariably done in the celebra tion of an ordinance, was undoubtedly included in the Institution of that ordinance. But the Spirit of Inspiration here declares, that, whenever Christians celebrate the Lord's Supper, they show forth, or exhibit, the reality of his death, until the time of his se cond coming. To do this, then, was. one design, with whiqh this ordinance was instituted. The manner, in which the Lord's Supper becomes, and operates, as a proof of these things, may be seen in the following particu lars. First. It was instituted, either at the time specified, or afterwards. If il was instituted al the time specified ; it was certainly instituted by Christ himself. His enemies certainly would not, and did not, institute a solemn religious service, as a memorial of a Person, whom they hated, and despised. His Friends would not dare lo institute a religious service, unless it had been enjoined, or directly countenanced, by himself; or, in other words, unless He himself had directed it. It was, therefore, instituted by himself. But if it was instituted by himself, it is unnecessary to observe, it zvas instituled before his death, and with a full expectation on his pari, that he should die in the manner, predicted in the Institution it self; viz. upon the Cross, It was also instituted by a Person, and in commemoration of the death of a Person, assuming the character, and being believed by his followers rightfully to assume the character, attributed to Christ: a Person, who came into the world wilh a mission from God, lo publish the way of salvation, and to give his life a ransom for many. It is impos sible, that men of that age, and country, should not know whether the Person, who is declared to have instituled this ordinance, liv ed; and lived among those, who were witnesses of the Institution. They could not but know whether the character, which is declar ed of him, was his true character in the view of his followers; and whether he so lived, preached, and wrought miracles, suffered SEB. CLX.] ITS NATURE AND DESIGN. 359 and died. His life, miracles, preaching, and whole-apparent char acter, were all public ; and were, therefore, certainly known lo his Countrymen ; particularly to the Pharisees, and other leaders of the Jews ; who with so much zeal, haired, and envy, laboured, in- cessandy, wilh a severe and prying scrutiny, lo delect his ballings, if he had any. All these things, also, must have been known, particularly, to the Aposdes. They lived with him daily ; and saw every thing, which he did, heard every thing which he said, and knew, so far as the nature of the c&se would allow, every thing which he was. Judas had access to him at all times, and knew the worst, as well as the best, of his character. He hated Christ, betrayed him to the Jewish leaders, and corresponded with them intimately. If Christ was an impostor; he knew it ; and, instead of hanging him self under remorse of conscience for his treachery, would certain ly have declared his Master's fraud lo the world, and congratulated himself for having delivered mankind from such a cheat. Par ticularly, he would have disclosed this lo the Pharisees ; and they to mankind. But the Apostles themselves could never have commemorated a person, whom they believed to be an impostor, in an act of reli- f;ious worship. Whether he was an impostor, or not, they certain- y knew. In their long familiarity wilh him, they could not fail of understanding the nature of all his conduct. It was impossible, that they should have thus commemorated a person, whom they believed to be a cheat ; especially a person, who left them no worldly benefits ; who was haled, and despised, by almost all their countrymen ; and lo follow whom was productive of unceasing ob loquy, contempt, and persecution. No human being ever com memorated one, whom he believed to be an impostor, in this man ner. The Institution itself is a prophecy of the death of Christ, and of his death on the Cross. He had, also, repeatedly prophesied the same event before, both to his Aposdes and to others. Il was publicly known; as the Pharisees prove in their conversation with Pilate, Matt, xxvii. 62, &;c. Wilh equal publicity had he declar ed his resurrection on the third day : as is manifest in the same pas sage. If he did not thus die ; if he did not thus rise ; he was be yond all controversy proved to be an impostor ; and would have been remembered only with execration. No person, beheved to bean impostor, has ever been remembered otherwise. If this Insiitution was introduced after the period specified ; this fact is, in the first place, contrary io the united declarations of Ec clesiastical History, Secondly ; It is inexplicable ; and, I think, plainly impossible. If the Lord's Supper was not introduced at the time specified, those, to whom it was first proposed, could not but certainly know, that they had never heard of it before. The Christians, to whom 360 THE LORDS SUPPER. [SER. CLX it was first proposed, must have been those at Jerusalem, or at some other place ; and the time of this proposal must have been either before, or alter, the publication of the Gospel. If the Christians, lo whom it was al first proposed, were those at Jerusalem ; they perfectly well knew the life, and death, of Christ ; and the evidences of his mission, miracles, and character. If he had not lived, taught, wrought miracles, died, and risen again, in the manner declared ; it is impossible, that these persons should not have known the falsehood of these declarations. If they had not believed him to be the Messiah ; they must have be lieved him to be an impostor; and would never have commemo rated him in a religious service. It is lo be remembered, that these persons were all Jews; whose bigotry lo their own religion, and hatred lo Christianity, are proverbial and wonderful ; and who would no more willingly, to say the least, have commemorat ed Christ, as the Saviour of mankind, after, than before, his cruci fixion ; unless they had become completely convinced of his Res urrection, and consequently of his Messiahship. The very propo sal of such a commemoration they would have received only with indignation and horror. This, certainly, would have been the stale of facts, if the institution had been attempted antecedendy to the publication oi St. Matthew's Gospel, written in Hebrew for the use of these very people. If this sacrament was introduced after this period, and, what is ne cessary to give even plausibility to the supposition, so long after, as to infer some obscurity, and oblivion of the events commemorated ; the attempt zvould have been attended with two insuperable difficulties. The first is, St, Matthew declares, that Christ himself instituted this Sacrament. Those, to whom the proposal was now made for the first time, must of course, have seen, that the Apostles themselves had not obeyed the injunction of their Master, and therefore false ly professed to believe him to be the Messiah. The account, given by Matthew, must have contradicted any accounts, which they could give, and clearly convicted them of gross and absolute disobe dience to Christ, in a capital point of Christian practice. With Matthew, also, agree the other Evangelists. There must, there fore, have been an entire opposition hetween Matthew and the other Evangelists on the one side, and those, who attempted lo form this new Institution on the other. Such a schism must have been loo dangerous to have been ventured upon, for the sake of any institution, in so early a period of the Church, and would not improbably have terminated its existence. The second difficulty is, St, Luke declares, ihat the Disciples be gan the celebration of this Institution on the day of Pentecost ; ten days only after Christ's Ascension ; or just about ihat time ; and asserts, that they continued this practice daily, and weekly, without ceasing. See Acts ii. 42, 46 ; and Acts xx. 7. The last qf these passages, asserts this to have been the practice of the Aposdes, on SEB. CLX.1 ITS NATURE AND DESIGN. 261 the first day of the week in the year 56 : twenty-three years after the Crucifixion. The Book of the Acts appears to have been fin ished in the year 64. The last declaration, therefore, assures us, that the celebration of the Lord's Supper continued to be a weekly practice of Christians until that time. Thus we learn from St, Luke, that Christians, as a body, regularly celebrated the Lord's Supper, under the authority of the Apostles, for twenty-seven years after the Crucifixion. St. Paul was converted about the year 37. He wrote the first Epistle lo the Corinthians in the year 56. In this Epistle, in the eleventh chapter, twentieth verse, &c. he leaches us in the most deci sive manner, that the Lord's Supper was a standing ordinance in the Church at Corinth, and, by necessary analogy, in every olher part of the world. The same thing he indicates, also, in Chapter x. 21. As St, Paul was converted, four years only after the Cruci fixion, and was at Jerusalem wilh the other Apostles, three years afterwards ; it is impossible, that he should not have known, whether this ordinance was universally celebrated, or not ; and whether it had, or had not been universally celebrated, in the ear liest moments of the Apostolic Church. St. Paul is, thus, a deci sive witness of the truth of St, Luke's account. Of both these tes timonies, it is further lo be observed, that they are given inciden tally, without any design of establishing this fact, and for purposes of a totally different nature. They are, therefore, absolutely unex ceptionable, and undesignedly confirmatory of each other. It may here with propriety be added, that Justin Martyr, who flourished about the year 130, and was born about the close of the first century, says, " All Christians, both of the city and the coun try, assemble on Sunday, because our Lord rose on that day; and then we hear read the writings of the Prophets and Apostles ; then the person presiding makes a speech lo the congregation, exhort ing them to follow, and perform, the things which they hear. Af ter this we all unite in prayer, and then celebrate the sacrament; and such, as are willing and able, give alms." Here the celebra tion of this ordinance is declared, by an unexceptionable Witness, to be the regular practice of all Christians, throughout the world, on every Lord's day. The universality of this celebration at the period specified, proves beyond debate, that it was an original prac tice of all the Apostles. With these testimonies of the Evangelists, and St. Paul before them, the Primitive Christians would have certainly seen, that the Institution was declared in the four Gospels, particularly in the three first, to have been instituted by Christ antecedently to his death; and accompanied by a command, requiring a continual celebration of it by all his followers. In the Ads, and the first Episde to the Corinthians, it would be seen with equal certainty, that St. Luke and St. Paul declared the celebration to have cor responded exactly with this command, and lo have been thus reg- VoL. IV. 46 362 THE LORD'S SUPPER. [SER. CLX ular, and universal, from the beginning. Had the Apostles, then, the only persons who had sufficient authority to introduce an ordi nance of religious worship, proposed the Institution of this sacra ment, as a new thing, at any distance of lime after the crucifixion; they would have been seen directly lo contradict their own asser tions ; which declared il to be instituted by Christ before his death, and lo have been celebrated, regularly, by themselves from that date. At the same time, they must have attempted to impose an other gross, and impossible, falsehood on their followers ; viz. that they themselves had also regularly united in this celebration. It is obvious, that an attempt to establish this Institution, in such cir cumstances, would not only have been impracticable, but pre- eminendy ridiculous; and equally evident, that no man, who seri ously made such an attempt, could, in a religious service, have any followers. Thus, it is clear, that the Lord's Supper was instituled by Christ himself, al the time, and in the circumstances, specified ; that it is a standing, unanswerable proof of his mission, and of the Gospel which records it ; and that Christians, whenever they celebrate this ordinance, actually shew forth the Lord's deathuniil he come. 3. The Institution of this ordinance exhibits, m a strong light, the purity of Christ's character. This sacrament was instituted by him as a commemoration of his death ; and proves unanswerably, that he foresaw with certainty the time, and the manner, in which he should die. Il proves, there fore, beyond debate, the following things. First ; That he was a prophet ; because he foresaw, and foretold, his death, and ihe time, and the manner, in which he was to die. Secondly ; TTiat his death zoas voluntary ; because with this fore sight, he might easily have avoided it. Thirdly ; That his death was intended io be an atonement for sin ; or, in other words, his Body was broken, and his Blood shed, for many. Fourthly ; That He died without a crime. No criminal, who can escape the death, which rewards his crimes, ever yielded himself to such a death ; particularly, to one so painful, as that upon the Cross. At the same time, no person ever introduced, no person can be supposed to introduce, among any of mankind, much less among his friends and followers, a remembrance of himself as a Malefac tor, publicly convicted of an infamous crime, and put to death by an infamous punishment. Nb man ever wished to have any thing remembered concerning himself, which was not creditable to his character. Much less would any man become the voluntary re corder of his own guilt, and the remembrancer of his own shame. But here, the death was in the highest degree infamous ; solicited by a whole nation, and its govefnment ; awarded on the charge of SER. CLX.] ITS NATURE AND DESIGN. 353 a capital crime ; and attended with circumstances of singular dis grace, as well as of unexampled suffering. The commemoration ofit was instituted by the sufferer, from his own choice merely, with the full knowledge and direct declaration of all these facts ; and attended with such circumstances, as to perpetuate the remem brance of them throughout every generation of his followers. He, who can believe these things to have been done by an impostor, and to have been recorded, and celebrated in a religious service, by the followers of an impostor, can believe any thing. 4. This sacrament is intended to admonish Christians of ihe sec ond coming of Christ. For, as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come ; that is, to the Judgment. This pas sage is an explicit declaration of one of the purposes, accomplish ed by the celebration of the Lord's Supper ; to wit, the exhibition of his death, both to themselves, and to mankind, until his second com ing. This exhibition, therefore, was intended solemnly lo remind them of this great truth ; thai the same Saviour, whose death they thus celebrate, who was once broken on the cross, and is now symbol ically broken before their eyes, will finally appear as the Judge of the quick and the dead. No consideration can furnish Christians with higher consolation than this ; nor can consolation be furnished in a more proper, or impressive, manner. He, whose love to them was stronger than death ; who died for their offences, and rose again for their justi fication ; whose death, is in a very affecting, symbolical manner, repealed before them al every celebration of this ordinance ; here holds out lo them this awful, but delightful truth ; that he will, one day, be their Judge, as well as the Judge of the world. From a Judge, who loved the Church, and gave himself for it, what bless ings may Christians not expect hereafter? What blessings are they not here taught to expect ? The very ordinance, which admon ishes them, that He is to be their Judge, brings all his love before their eyes. He is the same yesterday, to-day, and for ever ; and will entertain for them the same tenderness, as when he bung upon the Cross. He has promised never to leave them, nor forsake them. He has promised that the contribution of two mites to his service, and the administration of a cup of cold water to a disciple, as such, shall be rewarded by him in the coming world. These promises, he here announces to them, he will one day come to perform ; and will bring with him the same love for them, wilh which he went to his crucifixion. What truth can be more replenished with com fort '! How could this truth be declared in a more affecting man ner? Every Christian at the sacramental table, solemnly ponder ing his own sins, and the condemnation to which he is exposed by Ihem, is naturally led to exclaim. Who is he ihat condemneih ? and to answer with hope and exultation, /( is Christ thai died. 364 THE LORD'S SUPPER, &.c. [SER. CLX 5. The Lord's Supper is intended to unite Christians in a known, public, and efficacious, bond of union. In a former discourse I have mentioned Baptism, as a sign, by which Christians are known io he the followers of Christ ; and then mentioned also the importance of some public mark of distinction to every standing society of men. The observations which I then made concerning Baptism, considered as such a sign, are, with the same propriety, applicable to the Lord's Supper also. I3ut there are some observations relative to this subject, which are applica ble to the Lord's Supper only. In Baptism, Christians appear as subjects of the ordinance but once in their lives ; and most of them at this appearance, being infants, are altogether passive. At the Lord's Supper, they are always voluntary, active partakers; and appear often in this character, throughout their whole Christian life. They appear at the table of Christ in a Body ; as members of Him, the Head. They appear as Christian Friends and Brethren ; and are, all, members one of another. They appear as open Professors of his religion; as his followers ; as attach ed to his cause ; as interested in his death ; as expectants of his coming ; as voluntary Subjects of his government. They exhib it themselves as being united in one Faith, one Baptism, one Wor ship, one system of Doctrines, and Duties, one scheme of Commun ion, and Discipline; as having one common interest, one common pilgrimage, and one final home. All these things are exhibited, and established, by the Lord's Supper. Where Christians are faithful to themselves ; this ordinance separates them, so far as is necessary for their edification, from the world ; and becomes the distinctive Badge of their character, as Disciples of the Re deemer. 6. This sacrament was intended io be a visible and affecting pledge of Christ'' s love to his followers. In the administration of this sacrament, Christ is exhibited as dying on the Cross, and as dying for them. When He took the Bread at its insiitution, he said. This is my Body, which is broken for you ; and this is my blood whichis shed for many, for the remission of sins. The benefits, here communicated, are of a value which is inestimable. They are benefits communicated to these very persons, at an expense unexampled in the Universe ; and jjrocur- ed by a love, which admits no parallel. All the sufferings of Christ were necessary to this end ; particularly, his sufferings on the Cross, the consummation of them all. These sufferings, the bread broken, and the wine poured out, present to us, in the most lively and affecting images ; and thus set before our eyes, in the strongest manner, that unlimited, and Divine benevolence, by which they were undergone. The language which these symbols speak is always the same. Throughout every age, and every land, they declare the same sufferings, and the same love ; and are thus a SER. CLX.] THE QU> LIFICATIONS OF COMMUNICANTS. 355 monumental pledge of Christ's tenderness to his children, to the end of the world. 7. This Sacrament was also designed to edify Christians in the Divine life. The edification of Christians is the increase of justness in their views, of purity, and fervour, in their affections, and of faithfulness in their conduct, with respect to the objects of religion. To this increase, in all respects, the Lord's Supper naturally, and eminent ly, contributes. To the justness of a Christianas views, it lends important aid by presenting, in a very affecting manner, the atonement of Christ, and all the doctrines connected wilh it, which were mentioned under the first head of this discourse. All these also, and their connexion wilh this great event, it presents lo the mind in the most forcible manner, arresting, and engrossing, every ingenuous affec tion. In this manner, il leads us, except when under the dominion of a sensual, obdurate heart, to ponder all these subjects with deep attention, and a strong sense of our own personal interest in them. Instead of regarding them wilh loose, superficial, and transient in quiries, we make them objects of intense study, and most critical investigation. The love, which rejoiceth in ihe truth, is here excit ed to an elevation and fervour, not easily derived from any other source, and diffuses all its candour, and equity, over every scrutiny. The Saviour, seen in the most amiable of all characters, and in the most wonderful manifestation of that amiableness, is loved with peculiar ardour: and the mind, feeling, al once, the duly, and ex cellency, of resembling him, naturally labours, under the influence of the same disposition vvhich was in him, to walk as he also walk ed; to purify 'iise\l in some measure, as he is pure; and lo wear an untarnished resemblance of his beauty and glory. It remembers, it feels, what he was, and the duty and desirableness of being like him. In this situation, it naturally summons to its aid all the mo tives to obedience, by which it ought to be influenced ; the loveli ness of virtue, and the odiousness of sin; the threatenings on the one hand, and on the other, the invitations and promises. In the full sight of these, it acquires new vigour, and forms new resolu tions; enters upon its duty wilh alacrity, and pursues il with de light and perseverance. Thus it becomes wiser and better; more fitted to be a blessing here; and more adorned with that beauty and loveliness, vvhich prepare it for a triumphant entrance into the Everlasting Kingdom of its Redeemer. 111. The Qualifications for this ordinance, I shall briefly consider in the following observations. 1. // is an indispensable qualification for this ordinance, that iht Candidate for communion be a member of the visible Church of Christ it full standing. By this I intend, that he shall be such a member of the Church, as I have formerly described, to wit, thai he should be a person of 366 THE QUALIFICATIONS [SER CLX piety ; that he should have made a public prof ession of Religion; and ihat he should have been baptized. All these things, if we substitute Circumcision for Baptism, were required of every IsraeUte, in or der to his acceptable participation of the passover, and to his be ing, and continuing, an acceptable member of the Abrahamic Church. God formed the Church, under the Dispensation lo Abraham, by natural descent from this Patriarch ; or rather. He formed the visible Church by the ordinance of Circumcision, set, as a seal, according to his own appointment, on all its members, constituted originally of all his Descendants, limited afterwards lo those ol Isaac, and then, to those oi Jacob, Such of these, as did not receive this seal, or in olher words, were not thus introduced into the visible Church, He directed lo be cut off from his people. Those who were thus introduced into the visible Church, and did not partake of the Passover, He commanded, also, to be punished with the same excision. All the Israelites He further required lo make a public profession of Religion, by entering publicly into that solemn covenant with Him, which has been so often recited in these discourses concerning the Church and its ordinances, and by avouching Jehovah to be their God, and themselves to be his peo ple. This Covenant they were however required lo enter into with religious sincerity. In the 50lh Psalm, it is written. Unto the wicked, God saith. What hast thou to do, to declare my statutes, or that thou shouldest take my covenant into thy mouth? In other words, " Thou hast no right, no permission from me, to take my covenant into thy mouth," They were required lo enter into cov enant with God; and were entitled, in this manner, lo all the ex ternal privileges, connected with this transaction. But they were required, also, to do this with a spirit of universal obedience. Thou hast avouched the Lord this day to be thy God, says Moses to Israel, and to walk in his ways, and to keep his statutes, and com mandments, and judgments, and to hearken unio his voice ; and the Lord hath avouched thee this day to be his peculiar people, as he hath promised ihee, and that thou shouldest keep all his command ments, " And thou shalt swear," The Lord liveth, "in truth, in judgment, and in righteousness," said God to Israel, Jer. iv. 2. I have elsewhere shown, that to swear, considered as a duty of the people of Israel, is the same thing as io enter into covenant with God. These words, therefore, contain a command to the Israelites, to exercise truth and righteousness in this solemn transaction. Accordingly, this people are, in a great multitude of passages, severely reproved, threatened, and declared to be punished, be cause they violated this covenant. See Hosea viii. 1, and vi. 4 — 7. Jer. xxxiv. 18—20, andxi. 2, 3, and xxii. 8,9. Ezek. xvii. 15—19. Mai. ii. 8,9, &c. &c. That Christians, in making this profession, which I have hereto fore shown to be their duly also, are bound to act with sincerity, and to exhibit before the eye of God truth in ihe inward parts, is so SEK. CLX.] OF COMMUNICANTS. 367 plain a case of duty, as hardly to admit of argument or evidence. When, let me ask, ought men lo exhibit this truth, if they are not bound to exhibit it here ? If the Israelites were severely censured, and dreadfully punished, for covenanting falsely ; this conduct must be still more guilty on the part of those who enjoy the light of the Gospel. Independently of the superior privileges, enjoyed by the Chris tian, the only material difference between him and the Israelite, lies chiefly in these two things : That the Christian is not, ofcourse, a member of the Church by natural descent ; and that he is not punish ed with excision for not becoming the subject of the initiatory, and for not attending upon ihe confirmatory sacrament. As the circum cised person was required to make a public profession of religion, so is the baptized ; and both are equally required to make this profession with sincerity and piety. The baptized person is also required, not only as a rational being under the I'lspensation of the Gospel, but also as a person, who by his bapli.-.m is brought under new and additional obligations, lo celebrate the Sacramental Supper, as soon as he becomes possessed of sufficient understand ing ; to discern its nature and use, and lo celebrate it with decency ; and, so soon as he shall have sufficient understanding, to make a rational profession of religion, previously indispensable lo his par ticipation of this ordinance. This profession, as I have already observed, must spring frOm piety, and be made wilh evangelical faith and repentance. It will, probably, be here said by baptized persons generally, that they cannot make such a profession, because they are destitute of Faith, Repentance, andPiety. To this, I answer, that they are inexcusable for not possessing this character. God requires it indispensably of all men ; and has laid them under peculiar obli gations to assume it, by bringing them into his visible Church, through the administration of liaptism. I know, that they will al lege, here, their inability to become possessed of this character, as their excuse for being destitute of it; for not making a profes sion of religion ; and, consequently, for not communing al the sa cramental table. Let me exhort them to remember, that this ina bility is no other than the common, natural disinclination of the human heart to do its duty; the very sin, with which they are charged in the Scriptures. Let me exhort them to believe, and to feel, that God will not accept this sinful character, as an excuse for the omission of this, or any other duty. At the same lime, they are bound to remember also, that this situation will, in no degree, justify them in making an insincere pro fession. This would he only substituting one sin for another: a sin, which in my view is of a still grosser nature. That, which they are required lo do, is not to cease from sin, in one form, by per petrating it in another ; but faithfully to perform their duty. They are bound to make a profession of religion ; to make it with the 368 THE QUALIFICATIONS [SER. CLX. piety of the Gospel ; and thus to become Evangelical communi cants at the table of Christ. It has been supposed, that, because the Jezvish circumcised chil dren universally partook of the Passover, therefore baptized children ought now universally to partake of the Lord's Supper. To this position, I answer, that St. Paul, as was observed in a former dis course, has directly forbidden believers to hold religious communion with unbelievers ; and by unavoidable consequence, has forbidden unbelievers io commune at the Table of Christ. Unbelieving parents also, he has declared, cannot offer their children in baptism ; and that, notwithstanding themselves have been baptized. Plainly, then, they cannot, for the same reason, offer themselves to God in the cov enant of grace ; nor appear as qualified Communicants at the table of Christ. Unto the wicked, now as well as anciently, that is, lo all unbelievers, God saith. What hast thou io do, that, thou shouldest take my covenant into thy mouth ? As the moral character of man is, at the best, imperfecdy known by himself; and as evangelical assurance is no part of the charac ter of a new convert ; ii is an indispensable qualification for com munion in the Church of Christ, particularly at the sacramental table, thai the candidate possess a rational, and preponderating per suasion of his own sincere piety. In all cases, where certainty is unattainable, no rule exists for our direction, hut the commanding prohability,* The commanding probability ought, therefore, to control in this case; because cer tainty is evidently beyond our reach. The soundness of this rule of our duty may be also illustrated in the following manner: We are absolutely required to offer ourselves up lo God in the cove nant of grace. We therefore know certainly, that this is our duly. In the case supposed, we do not know, that we shall make an in sincere profession ; but are furnished hy this rational persuasion of our piety, with a commanding probability, that our profession will be sincere, and acceptable io God. We know, that we shall commit sin, if we neglect lo make this profession ; but we do not know, that we shall sin in making it. - On the contrary, we are furnished wilh a commanding probability, that, if we make a profession of religion in this case, we shall not sin, but perform a service accept able to God. To do this, in the case supposed, becomes then, if I mistake not, our unquestionable duty. The Aposdes, I think, certainly acted in accordance with this doctrine. They address the members of the Churches, founded by them, as saints. But when they come to exhibit their charac ter wilh reference lo this subject, they plainly exhibit, that this saintship was imperfectly known, either lo themselves, or to those in whom it was supposed to reside. A few passages will make this position sufficiently clear. Examine yourselves, says St. Paul • See on this subject the Sermon on the Truth of God. SER. CLX.] OF COMMUNICANTS. 369 lo the Corinthians, whether ye be in the faith. This direction could not, I think, have been given to persons, who were supposed, by him who gave il, to know themselves to be Christians. Of course, when thoy were admitted into the Church of Christ, they were not admitted, because they knew themselves lo be Christians, but be cause they had a fair hope, or a preponderating, rational persua sion, that this was their character. But St, Paid received these Christians into the Church upon a plan, which was accordant with their duly. Ofcourse, it is accordant with our duly to become members of the Church, whenever such a persuasion becomes the standing view of our own minds. Of the same nature, is the di rection immediately following this ; Prove your ownselves. The same is also implied in the succeeding question, Know ye noi your ownselves, how ihat Jesus Christ is formed in you, except ye be reprobates : aioxijxoi, unapjjroved. Of the same nature is the direction given to this Church, 1 Cor. xi. 28. But let a man examine himself ; and so let him eat of that bread, and drink of that cup. This direction is plainly given to professing Christians, lo enable them to determine whether they are worthy communicants at the table of Christ. But no such ex amination would be necessary f jr those, lo whom the Apostle wrote, if, at their admission into the Church, they knew themselves to be saints ; for every saint is, essentially, a worthy communicant. By a rational, preponderating, persuasion, 1 intend such an one, as is the result of repeated, thorough, solemn, self-examination, aided by a faithful resort to books, which exhibit the genuine evi dences of piety, and by the advice of wise and good men, particu larly ministers of the Gospel. He who does not, in a case of this magnitude, seek for all these, is regardless of his own well-being. Vol. IV. 47 SERMON CLXI. THE EXTRAORDINARY MEANS OP GRACE. DISPOSITION WITH WHICH IT IS TO BE ATTENDED ; AND MO TIVES TO THE ATTENDANCE. Mark xiv. 2^-25. — Mnd as they did eat, Jesus took bread and blessed, and brake it ; and gave lo ihem, and said, lake, eat : this is my body. Jind lie took ihe cup, and when He had given thanks, He gave it to them; and Ihey alt drank ofit. And he said unto them, Ihis is my blood of Ihe Jfew Testament, whichis shed for many. Md when they had sung an hymn, they went out into tlie Mount of Olives. In the preceding discourse, I proposed lo consider, I. 27ie Nature, and, II. TTte Design, of this ordinance ; III. TTte Qualifications necessary for attendance upon ii ; IV. The Disposition with which it is to he attended ; and, V. TTte Motives to this attendance. The three first of these heads were considered in that discourse. I shall now proceed, IV. To consider the Disposition with zvhich ihis ordinance is to be attended. By this, I mean that state of mind, with which a person, generally qualified in the manner, described under the preceding head, should celebrate this ordinance. This Disposidon is direcdy indicated by the injunction,- 7%w do in remembrance of me. It will not be supposed, that Christ directed us merely lo remember him on this occasion ; or to remember him with indifference; or distrust ; or opposition ; or disrespect. The very idea, both of enjoining, and of voluntarily engaging in, a com memoration, supposes, that there is something great, or good, in that which is commemorated. Whenever a person is formally and solemnly made an object of commemoration, it is of course implied, that the commemoration is an intentional honour to his character; and that those, who thus honour him, regard him wilh sincere af fection and respect. Such being plainly, and pre-eminendy, the nature of this reli gious rile, we become deeply interested to inquire. What are es pecially ihe constituents of that Disposition, which we vUght lo ex perience, while celebrating this ordinance in remembrance of our Saviour ? To this inquiry, I answer, 1. We are to remember Christ in this ordinance with Admiration. SER. CLXI.] THE LORD'S SUPPER. 371 Every thing, pertaining to the character of this Glorious Per son, is fitted to awaken this emotion of the mind. Beside the ' incomprehensible mysteries of his original character ; his Incarna tion, his Life, his Death, his Love for mankind, his propitiatory sacrifice of Himself, his Resurrection, his Exaltation, and his Inter cession, are all marvellous beyond measure : and are investigated by angels with astonishment and rapture. Hence his Character is declared by the Prophet Isaiah, and summed up by himself, when he appeared to Manoah and his Wife, in that remarkable name Wonderful. This singular character, containing in itself, a com bination of all that is great and good, is presented to us in the most affecting manner at the sacramental table; and demands of us the highest exercise of religious admiration. This exercise of the Christian Spirit is formed by the union of wonder, reverence, and delight; wonder, excited by the greatness of the things which are done; reverence for the exalted character, displayed in doing them; and delight in the manifestations, which they contain of mercy and goodness, and in the benefits, flowing from them to the innumerable multitude of the First-born. At the sacramental table, the whole character of Christ is brought before our eyes. We behold him here in the act of giving his life a ransom for many. Again his Body is broken ; again his Blood is poured out; for the sins of men. His compassion for this ruined world is pre sented lo us in living colours. We cannot fail lo remember who it was, that thus loved us, and gave himself for us. Wc cannot fail lo remember, that He, who was ihe Brightness of the Father's Glory, and upheld all things by the word of his power, by himself purged our sins ; and then sat down at the right hand of the Majesty on high. We cannot but call lo mind, that by Him, whom we here follow to the Cross, all things were created, thai are in Heaven, and that are in Earth, visible and invisible, whether ihey be Thrones, or Dominions, or Principalities, or Powers ; that all things were cre ated by him, and for him ; that he is before all things ; andthat by him all things consist. We cannot fail to recollect, thai He is now head over all things unto the Church ; having a name, above every name, which is named in this world, or in the world to come ; reign ing in a Kingdom which is an Everlasting Kingdom : and ruling with a dominion which shall know no end, We cannot fail to realize, that ihe day is approaching, in zvhich he zvill come in ihe clouds of Heaven, zvith pozver and great glory, with the voice of the Archangel and the trump of God; will summon the dead from their graves ; will sit on the Throne of Judgment, and pronounce the final doom of angels and of men : while from his face the Heavens and the Earth zoill fiee azvay ; and no place he found for them any more. This is the wonderful Person, whose sacrifice of himself is sym bolized on the altar of Christians ; whom we there behold bleed ing, broken, dying, and consigned to the grave. This condescen sion was exercised, this humiliation was undergone, /row* ihe love. 372 THE LORD'S SUPPER. [SER. CLXI. wherewith he loved ihe Church, and gave himself for it. Who, that has any share of the heavenly spirit, can fail to exclaim, in unison with the heavenly host. Worthy is the Lamb, that was .slain, to receive power, and riches, and wisdom, andstrength, and honour, and glory, and blessing : for He hath redeemed us to God, by his Blood, out of every kindred, and tongue, and people, and nation, and hath made us Kings, and Priests, unto God, even his Father. To Him be Glory, and Dominion, for ever and ever. Amen. 2. We are to remember Christ in this ordinance, with Gratitude. That Gratitude is to be exercised towards every Benefactor, is a doctrine, readily acknowledged by all men. Hence, in every age, and in every land, where civilization has made even a mode rate progress, testimonies of this emotion of the mind have been pubhcly given lo those, who were esteemed public Benefactors. To Heroes and Statesmen ; to those who have founded beneficent Institutions, or otherwise enlarged the means of relief, or enjoy ment ; nay, to such, as have merely increased the reputation of a people by efforts of ingenuity ; to Philosophers, and Poets ; stat ues have been set up ; pillars raised ; magnificent sepulchral mo numents erected; days set apart to their honour; and festivals instituted in commemoration of what they had done. Yet hov few of all these have been real Benefactors lo mankind ! How few of them have done that, which a wise man can approve, or a good man be willing to imitate ? How few of them have been such, as a person of sobriety would cheerfully acknowledge as his own sons ! How imperfecdy do the best of them resemble Him, who came to seek, and to save, that which was lost! How dimly, howinlerrupledly,does their Benevolence shine, in comparison with the effulgence of the Redeemer: arush-light trembling, and failing, in the beams of the Sun ! At the same time, the Benevolence, which they really possessed. He gave them. The Beneficence, which they wrought, he enabled them to accomplish. But neither the things which they have spoken, done, or suffered, nor the motives, which gave them birth, nor the consequences, which they produced, are to be thought of, when placed at the side of those, which are here presented to our view. All the writings of Philosophers, Poets, and Orators, are inestimably inferior in wisdom, and efficacy, to the single sermon of Christ on the Mount. A great part of the efforts of Statesmen, Heroes, and Patriots, have been nuisances to the world ; and merely means of raising them to distinction and applause. The best of these efforts have been mingled wilh much folly, and much sin ; and have terminated only in litde and tem porary good. In all, that Christ said, supreme wisdom shone; in all, that he did and suffered, supreme excellence. His eflbrts have accomplished the salvation of a world, and produced bound less good, to unnumbered milhons pf rational beings. Disinter estedness, immensely glorious, illumined his whole life; and encir cled him on the Cross with intense and eternal splendour. No- SER. CLXI.] THE LORfj'S SUPPER. 3-73 thing so beautiful, solovely, was ever before seen by the universe or will be seen hereafter. With what emotions, with what praise with what solemnities, ought he then to be commemorated by the race of Adam ! The solemnities, wilh which He is pleased lo be commemorated He himself has instituled in this ordinance; simple; obvious- easily comprehensible by the humblest intelligence ; coming di rectly lo the heart wilh a powerful, and undiminishing impression. When we assemble lo celebrate these solemnities, all the "-rea things, which I have specified, are set in full view before our eyes. They are all exhibited also, as done forw*. Our souls were sin ful, condemned, and lost, equally with those of others. We stood on the brink of perdition; and infinitely needed the cleansing of the Great sacrifice. There was not an eye to pity, nor an arm to save. We did not even wish, much le.ss did we ask, for dehver- ance. At that terrible period, unsolicited, undesired, unwelcomed, this immensely glorious Benefactor stationed himself in the gap between us and ruin; and volunfarily became the Substitute tor sinners. Then God said concerning the soul. Deliver it from going down to the pit ; for I have found a Ransom, The guilt of our sins, this Divine Person washed away in his own blood. The impurity of our character, ihe root of bitterness, by which we were defiled, he destroyed for ever. The gates of hell, to all his sincere fol lowers, he finally shut. The doors of Heaven, he opened wilh his own hand ; destroyed the sting of death, and the victory of the grave; and disclosed the path from that dark and desolate man sion to the world of immortal glory. Prom this desolate mansion. He himself first trode that path ; and went before to prepare a place for ihem in his Father's house. There, on a throne oi glory high and lifted up, he intercedes for their protection from enemies, their deliverance from sin, and their perseverance in holiness unto the end. To them he calls from that happy world with the unceasing voice of boundless mercy. Come unto me all ye that labour, and are heavy laden; and I will give you rest. There he watches all their goings; and preserves iheir feet from falling, their eyes from tears, and their souls from death. There he marks all their weaknesses, temptations, dangers, and enemies : and says to each, Hilherto shalt thou come, but no further. Thence he stretches out his arm, takes them by the hand, and leads Ihem onward in the path of Life. Their sighs he hears ; their tears he numbers. Their frail, feeble attempts lo serve him he records in the book of his remembrance. The bruised reed he suffers not to break, the flame that feebly trem bles on the smoking fiax, he suffers not to expire. Over every enemy he enables them finally to triumph, and from every danger to escape. Through ihe valley of the shadow of death he conducts them with safety and hope ; and, supported by his rod and staff, brings them to the land of light and peace, which rises beyond it. There, purified from every stain, error, and imperfection, he ad- 374 THE LORDS SUPPER. [SER. CLXL mils them to his own presence, where is fulness of joy, and surrounds them with pleasures for evermore. To provide this train of blessings for them, both here and here. after, he became man ; a humble, suffering; dying man ; agonized in the garden ; expired on the Cross ; and descended into ihe grave. Had il been possible, that these blessings could be procur ed at less expense, this cup would certainly have passed from him. In this ordinance, then, we see the real means of all the good, for which Christians hope in this world, and in that lo come. Here they behold their suflering Saviour in the very act of purchasing for them eternal glory by his tears and blood. What Christian's heart will not distend; what Christian's bosom will not heave with inexpressible emotions; in the full sight of this amazing object! Who among them will not anticipate the exultation of Heaven ; and begin the new song on this side of the grave ! Who, with a mixture of gratitude and transport, will not exclaim. Blessing, and glory, and honour, and power, be unto Him that sitteih on the Throne, and unto the Lamb for ever and ever ? 3. We are to appear at the table of Christ, with ihe deepest Hu mility. When we remember the things, which Christ has done ; we are bound to remember, also, the character of those, for whom they were done. God commrndelh his love to us, in that, while we were yet sinners. He gave his Son to die for us, Christ commendelh his love to us, in that, while we were yet sinners. He gave Himself to die for us. We are bound never lo forget, that we are of the hum blest class of intelligent creatures; born of the earth, and kindred to worms ; of yesterday ; comparatively, knowing nothing : our strength, weakness ; and our life, a vapour. Al the same time, we arc sinners; apostates; rebels against the Government of Jeho vah ; condemned by his Law ; outcasts from his Kingdom ; and destined lo an endless banishment from his presence in the regions of wo. In this miserable situation of guilt and danger, He was pleased to publish lo us the glad tidings of salvation by his beloved Son. But we turned a deaf ear, a hard heart, and a blind mind, lo the benevolent proclamation. We said, when Christ appeared. This is the Heir ; come, let us kill him, and the inheritance shall be ours. We had, before, wilh bold impiety violated his Law. With a cor responding ingratitude we now abused his grace. In the mean lime, we were of no importance to Him. Of the stones of the street, he could have raised up untohimself innumerable children, all wiser and better than we, perfectly obedient, excellent, and lovely, instruments of his glory, and objects of his dehght, throughout the ages of eternity. But notwilhstanding our insignificance, notwithstanding our pro vocations. He still had mercy on us ; and sent his holy and good Spirit, to enlighten our minds, renew our hearts, and purify our iER. CLXL] THE LORD'S SUPPER 37^ lives. He commissioned his Apostles lo preach the Gospel 5 es tablished his Church ; founded the ministry ; appointed the ordi nances of that worship, which he was pleased to accept ; and thus disclosed to us the hopes, and the means, of salvation. All these things, also, he published, and perpetuated, in that volume of truth and righteousness, which he has announced lo us as his own Word. Through the glorious name of Him, who is broken before, us in this ordinance, he has taught us, that our humble, faithful religious services will, notwilhstanding all their imperfections, be acceptable to him, and profitable to us. Thus he has exhibited to us infinite compassion, kindness, and forbearance : and all this through the death of his only begotten and dearly beloved Son. Nay, this Glorious Person with unlimited cc:idescension calls to us, while surrounding his table. Behold I stand at the door, and knock. If any 'man will hear my voice, and open the door ; I will come into him, and will sup with him, and he with me. Who are we, my Brethren, and what is our father's house, that God hath brought us hitherto ? For his word's sake, and according io his own heart, has he done all these great things, to make his ser vants know them. Who, that looks into himself ; who, that con siders how little he is, how prone to error, how perverse, how un believing, how obdurate, how worldly-minded, how exceedingly guilty, and therefore how odious, in the sight of God ; can fail lo exclaim lo his Divine Redeemer, Behold, I am vile, what shall I answer thee; I will lay my hand upon my mouth, I have heard of ihee, by ihe hearing of the ear, but nozo mine eye seeth thee, Whert- fore I abhor myself, and repent in dust and ashes. From this lowly opinion of ourselves, irresistibly awakened by these considerations, naturally springs condescension and kindness, to others. That pride, which here receives so deep a wound, is of all human passions, perhaps, the most unfeeling, unjust, and abu» sive. From no source do the poor and powerless suffer more in juries, or injuries filled to be fell more deeply : nor is any human feeling more unbecoming the character of a man, nor more con trary to that of a Christian. But it seems scarcely possible, that he, who solemnity regards the condescension of Christ, so strikingly manifested by this ordinance, should fail to experience the most abasing views of his own pride, and the most exalted views of the excellence of his Redeemer's condescension. It will be difficult for him not to feel, that the distance between Christ and himself is infinite ; and that that, between himself and his humblest neigh bour, is nothing. When, therefore, he beholds this Divine Person stooping immeasurably, to regard with kindness a creature so in- 8i.5nificant and unworthy, as himself; he cannot but realize both ihe beauty, and the obligation, of this glorious example; and be compelled to imitate it in exhibiting kindness and condescension to others. 376 THE LORD'S SUPPER [SER. CLXI. 4. We are bound on this occasion, also, to form vigorous Resolu tions of obedience. We sit al the table of Christ, in the professed character of his disciples. In no situation do we so often, or so solemnly, profess ourselves to be of this character. But our Saviour says. If ye love me, keep my commandments. And again, ye are my friends, if ye do whatsoever I have commanded you. This, then, is the great end of our profession ; the great criterion, by which its sincerity is tried. Accordingly, Si, John says. Hereby we know, that we know him, if we keep his commandments. All obedience is, to a great extent, dependent for its existence, continuance, and vigour, on the determinations, or, as they are commonly styled, the Resolutions, of him who obeys. Such reso lutions are stations, whence our obedience sets out ; guides, by which its course is directed ; remembrancers, which warn us of our sloth, wanderings, and backslidings ; and powerful excite ments lo diligence and faithfulness in our duty. A solemn Reso lution is, perliaps always, given up with reluctance. A resolution often renewed, and rendered habitual, is hardly given up at all. But the Lord's Supper both requires, and enables, us to form Resolutions of obedience to his commands, with a power, which may, I think, be pronounced singular. The immeasurable benefi cence of Christ is here presented to our view by images of the most persuasive efficacy, making their appeals directly lo the heart. When we behold him, who was infinitely rich, for our sakes volun tarily becoming so poor, and so distressed, ihat we through his pov erty might become rich in all good, temporal, and eternal; we are forced to ask. What shall we render to the Lord for all his benefits ? The single word Obedience involves the whole answer to this ques tion ; and comes home to the heart, recommended by all the love of Christ, by all the reasonableness of his commands, and by the divine and immortal rewards, which he has promised to those that obey him. As our obedience is in this forcible manner enjoined, so we are equally required to form those Resolutions, whence it must spring. We here form them at the foot of the Cross ; by the side of our expiring Redeemer; in the full prospect of his last agonies ; and wilh the strongest conviction of the immeasurable love, which in duced him to undergo them. Here, therefore, our Resolutions will be solemn, ardent, firm, and faithful. Ofcourse they will be lasting and operative ; neither removed by the wiles of the Tempt er ; nor broken down by tribulation and persecution ; nor choked by the cares and seductions of the present world ; but producing fruit, to the glory of our Lord, thirty, sixty, and an hundredfold, 5. We are required to appear at the table of Christ, with Brotherly love. One is your Master, even Christ, said our Lord to his Disciples, and all ye are Brethren. At this solemn scene Christians appear SEB. CLXI.] THE LORDS SUPPER. 377 in this interesting relation more frequendy, more publicly, and more iiitimaion, also, lo enforce il upon his followers; and subjoined. As I have loved you, thai ye also love one another. What Christian, in full view of this argument, can fail to exercise the heavenly disposition, required by this peculiar ly Divine precept ; especially, when he has before his eyes, in these solemn symbols, the transcendent love of his Saviour to him exhibited in colours of life ? But this is not all. The same Glorious Person taught us, at the same time, that ihe exercise of Brotherly love would be, through every age, the standing, and decisive, proof of our Discipleship. Hereby, He added, shall all men know, that ye are my Disciples, if ye have love one io another. From the conformity of our character to this precepl, from our resemblance lo his character, all men, however prejudiced, however hostile to Christianity, would be compelled to perceive the sincerity of our profession, the reality of our religious character, and ofcourse, the reality of the Religion, which we profess. Exactly accordant with this declaration oi Christ has been the fact, throughout every age of the Church. The Brotheriy love of Christians, wherever it has existed with vigour, and opcraled with activity, has been, lo the world, the controlling proof of the reality, and the heavenly origin, of the Christian Re ligion : a proof, without which, il is to be feared, all the other ar guments, although completely unanswerable, would have been in- sulficient to convince, and sdll more to persuade, mankind. If, then, we love the cause of the Redeemer, and wish to uphold his religion in the world ; if we love the souls of men, and wish them to embrace the religion, which came down from Heaven ; if we love the immortal welfare of our fellow-creatures, and wish them lo become hoirs of the happy world, where that welfare is consum- VoL. IV. 48 378 THE LORD'S SUPPER. [SER CLXL mated ; we shall feel ourselves, on this account also, compelled to cherish, and to exert, this angelic disposition. Even this is not all. Brotherly love is made in the Scriptures, a decisive proof to ourselves, as well as to others, that we are Disciples of Christ. We know, says St. John, ihat we have passed from death unto Ufe, because we love the Brethren, If, then, we desire peace of mind, a supporting hope of the Divine favour, the dehght which springs from a Consciousness of forgiven sin, and an ani mating foretaste of glory beyond the grave : we shall be powerfully quickened lo fulfil this benevolent command of the Redeemer. All these considerations are presented to us in the strongest man ner by this Divine ordinance. At the sacramental table, in the near prospect of his own death, al the very entrance upon those agonies, by which the expiation of sin was completed, this delight ful precept was given by the Redeemer. Here, therefore al every season of communion, our Lord may be justly considered as re newing the precepl lo us, and as pointing lo all the affecting con siderations, by vvhich it is enforced. At the head of his followers He now sits, at every celebration of this ordinance ; and, address ing them with infinite tenderness, says, A new Commandment 1 give unto you, that ye love one another; as I have loved you, that ye also love one another. 6. We are bound to appear at the table of Christ, with an universal Good-will to ourfellow-mcn. We are here presented with a most affecting exhibition of the Love of Christ to us, and to others. He loved us, while we were strangers lo the covenant of promise, aliens from his Church, en emies to his mission and character, without hope, and without God, in the world. He loved us with an eternal and unchangeable love ; a love springing only from the benevolence of his nature ; a love stronger than death, and triumphing over the grave. He loved us not in zvord, 'neither in tongue, but in deed, and in truth; wilh an efficacious love, productive of the highest beneficence on his part, and of the richest hopes and blessings on ours. He has required, that the same mind be in us, which was also in him ; and thai we should walk even as he walked. The love, which he has exercised towards us, therefore, we are required lo exercise towards our fellow-men universally, whether friends or enemies. This love, like his, is lo be vigorous ; intense ; always operative; perpetirally productive of relief lo the distressed, reformation to the sinful, improvement to the virtuous, instruction lo the ignorant, and comfort to all with whom we are concerned. It is to be dis interested; expansive; unceasing, and superior to bigotry, preju dice, resentment, and every other selfish consideration. For the exercise of both these last mentioned affections, this ordinance fur nishes an opportunity singularly happy. The example, which it sets before us ; the precepts, which it irresistibly calls lo our minds ; and the powerful apjieal, which it makes to our hearts, in the apt- SEB. CLXL] THE LORD'S SUPPER. 379 ness and energy, of its symbols ; awaken, of course, the best af fections, wherever they dwell , and open the hands with a Divine instinct, wherever they have been trained to the glorious habit of doing good. Here, then, we are to exercise the spirit, IrOqt which all beneficence springs. Here we are lo commence the Evan gelical purpose of relieving distress, and promoting comfort ; lo fix the controlling resolution, and to go forth lo the Divine employ ment, of producing happiness, and effectuating reformation. Here, particularly, is to be begun, and advanced, the illustrious charily toward ihe household of faith, so extensively urged in a former discourse, and destined by the Redeemer to cheer the pilgrimage of his poor, humble, suflering, followers, styled by Him the least of his brethren, by relieving their wants, multiplying their comforts, and brightening their path to Heaven with hope and joy. V. Of the motives, which should infiuence us to the celebration of the Lord's Supper, I shall mention the following. 1. The Command of Christ, The precept. This do in remembrance of me, is possessed of Divine authority ; of the same authority wilh that, vvhich requires us to love the Lord our God, with all the heart. The same dispo sition, which would prompt us to obey God in any case, would induce us, therefore, to obey Him in this. If we reverence our Creator at all ; if we regard at all the character and mission of our Redeemer; we shall exhibit this spirit as uniformly, as faith fully, as cheerfully, in our obedience lo this institution, as in that, which we render to any other. In vain, I fear, shall we plead a disposition lo obey God in any thing, if we disobey him in this ; or that we remember the Redeemer with any Evangelical regard, if we are indisposed to remember him in an Institution, so solemn, so affecting, so endearing. 2. The Honour of Christ. Christ has required us to do this in remembrance of Him. If, then, we celebrate this ordinance in obedience lo his command, we shall celebrate it in remembrance of Christ, with a design to hon our him in our own hearts, and in the sight of others. When wc call to mind who it is, to whom we render this honour, what he has done, and what he has suffered, for our sakes ; what is the charac ter of those, for whom all this was done ; and what is the nature, the number, and the magnitude, of those blessincrs, which these sufferings have procured for his followers ; we cannot fail to per ceive, thai not authoriiy only, but benevolence also, benevolence operating in the most glorious manner, demands our obedience to this injunction of the Redeemer. Every ingenuous feeling of man is (icre addressed in the most forcible manner. The authoriiy, from which this precept proceeds, is the highest. The beneficence, which enforces it, is unrivalled. Reverence for this authoriiy, and gratitude for this beneficence, combine their obligatory power, to produce in mankind a faithful and cheerful obedience to this pre- 3S0 THE LORD'S SUPPER. [SER. CLXI. cepl. If we are not obedient here ; our neck must be an iron sin ew. If we are not grateful here ; well may the Redeemer exclaim. The ox knoweth his owner, and the ass his master's crib, but Israel doth not know ; my people doth noi consider. To bring this subject home lo your hearts, behold your Redeemer nailed lo the Cross. For whom was his body broken? For whom was his blood poured out ? Who were the lost beings, whom he came to seek and to save, and for whom ^e gave his Ufe a ransom ? On whose account was he forsaken of his Father ? For whom did he give up the ghosl, and descend lo the grave? Whose' sins did he wash away ? For whom did he shut the gates of perdition, and open the door of endless life ? Those, who are now before me, are the immortal, guiliy, ruined, beings, for whom all this was done. You are the very sinners, whom he came to redeem from the sins of this life, and the sorrows of that which is to come. To you he now proffers all the blessings of his mediation : the forgiveness of sin ; the renovation of the soul ; the hope, the peace, and the joy, which flourish with undecaying beauty in a pious mind; the gui dance, the support, and the consolations of his own Spirit ; and an interest in his everlasting love. You, he wishes, he labours, to constitute sons, and kings, and priests io God our Father; and holds out to your acceptance crowns of Immortal glory. Reject him ; and you are poor, and wretched, and miserable, and blind, and naked, and in want of all things. Receive him ; and all things are yours. Let me now ask you, Are you reluctant to glorify this Divine Benefactor 1 Are your hearts insensible lo these obli gations, and to the immeasurable Ipve, from which they have flow ed 1 Has sin palsied all your affections ? Has the icy hand of spiritual death frozen your moral powers ; and changed you into moving images of the dead ? Does the voice of mercy sound here over a cemetery ; and waste itself on the inhabitants of the grave ? Let the hearts of Christians burn within them, while Christ meets them at his table, and converses wilh them on all the ago nies of the Cross, on all the wonders of Redeeming Love, and on all the glories of that happy world, to which he is gone before, to prepare a place for their final residence. Let them listen with transport, while he declares to them. If I go, and prepare a place for you; I will come again, and receive you unto myself; ihat, where I am, ye may be also; and let them exclaim, Amen, Even so, come Lord Jesus. 3. TTte Benefits derived by ihe Church, from the celebration of ihis ordinance, present another powerful motive . to the performance of the duty in question. He, who loves the Lord Jesus Christ in sincerity, will love his Church ; the religion which it professes ; and the ordinances, by which that religion is upheld in the world. Among these ordi nances, none has a more direct, a more happy, influence upon the SER. CLXI] THE LORD'S SUPPER. Sgj Church, than the Lord's Supper. In ihe preceding discourse, I have mentioned, that it was one design of this Institution lo unite Christians in a known, public, and efficacious, bond of union. Here, I then observed, they appear often ; actively; publicly ; as one body; as professors of his religion; as his followers, and his friends. Here, they exhibit themselves as united in one faith, as having one common interest, and as bound to one final, everlast ing, home. Another design, as I observed al that time also, was to edify Christians in the Divine life, by improving their views, their affec tions, and their conduct, with respect to the objects of religion. In both these respects, this ordinance is of incalculable importance lo the Church. At the table of Christ chiefly, after their baptism. Christians are seen, and see each other, as a public body ; as mutual friends ; and as followers of the Lamb. Here, mutually, they give and re ceive countenance and resolution ; worship together as Chris tians only ; rejoice together; weep together ; and universally ex ercise the Christian graces, invigorated, refined; and exalted, by the sympathy of the Gospel. Here the social principle of the Intelligent nature ascends lo the highest pitch of dignity and ex cellence, of which in this world, il is capable. Mind, here, refines, enlarges, and ennobles, mind; Virtue purifies and elevates Vir tue ; and Evangelical friendship not only finds and makes friends, but continually renders them more and more worthy of the name. In the mean time, the Church, as a body, is here most happily prepared for such events, as in the present world it is taught lo expect by the Word of God. Prosperity it is prepared to receive with moderation, gratitude, and praise. Adversity il is filled to meet wilh patience and submission, with serenity and firmness. Ill every revival of religion, it is enabled to exult wilh thanksgiv ing;' over every decay of this Divine influence, to mourn, and to pray, with sympathetic tenderness. Thus for all its duties the Church finds, here, a preparation indispensable to the best per formance of them, and motives lo fidelity in this performance, im mense in their importance, and appealing directly to the best af fections of the heart. He, who loves the prosperity of the Divine Kingdom, who seeks to promote the strength and stability of the Church, and who feels an Evangelical desire to increase these invaluable blessings to his fellow-Christians, will find in these considerations a motive, more than sufficient to the faithful performance of the duty in question. By the fi'equent celebration of the Lord's Supper, every commu nicant continually beholds the Church a compact body, possessed of all the strength, firmness, and energy, which result from the cordial union of many in a great and good design. \Vithout ihis blessing Christians are feeble, because they are solitary, and are easily broken down ; because they are destitute of mutual support. 382 THE LORD'S SUPPER. [SER. CLXL counsel, and sympathy. The benefits, which result to wise or re ligious men, from walking with others, who are also wise, I have elsewhere displayed. Suffice it here lo say, that these benefits are peculiarly found in communion at the table of Christ. 4. Another powerful motive to the performance of this duty, zvill be found by every Christian, in his own Personal good. No exercises of the Christian life are ordinarily more pure, vigorous, and evangelical, than those which are experienced at the sacramental table. The sense which we here feel of our guilt, danger, and helplessness, is apt to be vivid, and impressive, in an unusual degree. Equally impressive are the views vvhich we form of forgiving, redeeming, and sanctifying Love. Here, godly-sor row for sin is powerfully awakened. Here, are strongly excited complacency in the Divine character, admiration of the riches of Divine grace, and gratitude for the glorious interference of Christ in becoming the propitiation of our sins. Here, Brotherly love is kindled into a flame ; and Benevolence, warm, generous, and expansive, learns lo encircle the whole family ol Adam, Here, more perhaps than any where else, Christians have the same mind, which was also in Christ, and prepare themselves lo walk as he zoalk- ed. Every Evangelical affection here, becomes vigorous and ac tive ; virtuous resolutions, stable; and the purposes of the Christian life, exalted. By the influence of these affections, the views of every good man concerning religious truth become gradually purified ; and his will ingness to receive; entire, the humbling, painful, doctrines of the Gospel, is insensibly increased. In the prayers, particularly, and thanksgivings, which are offer ed up on this occasion ; prayers, rendered by the occasion itself peculiarly humble and sincere ; thanksgivings, by the same means, made ardent, unreserved, and elevated ; the mind is prone to feel a sublimity of devotion, an Evangelical refreshment, a Heavenly rapture, not often, it is believed, found elsewhere. By all these means a Christian is furnished in the celebration of this ordinance, perhaps more frequently than in any olher situation, with supporting evidence of his religious character. He finds here the lively, and therefore the distinguishable, exercises of a good mind; that disposition, particularly, lo obey God, which is the soul of his religion, and without a conviction of which, all things else, commonly considered as evidences of piety, must stand for nothing; and with a rational conviction of which, all these things are chiefly unnecessary. The existence of this disposition, he also finds most happily evinced by its increasing strength ; the best, the indispen sable evidence, that il has begun to exist. Multitudes of good men obtain this invaluable blessing here, who elsewhere look, and sigh, for il in vain. There is scarcely a greater discouragement lo hia who has entertained comfortable hopes of being a religious man, than the regular destitution of these blessings at the sacramental SER. CLXI.] THE LORD'S SUPPER 383 table. Graces, and hopes, and comforts, which elsewhere decay, almost always revive here; not indeed, regularly, at every celebra tion of this ordinance; but at certain happy seasons, returning so often, as at least to prevent the Christian from entire despondence, and usually so, as to furnish him with a good degree of resolution in the course of his duly. How much such beings, as we are, need all these benefits, it is hardly necessary to remark. Should any Christian who is present, hesitate concerning this subject ; let me request him lo remember the sorrows, doubts, and despondencies of the Psalmist ; a man after God's own heart ; a man inspired ; a man often furnished wilh eminent tokens of the Divine favour. Let him listen lo the complaints of his fellow-Christians; and learn from theirown mouths their lukewarmness, their sloth, their reluctance lo their duty, their slowness of heart to beUeve, and their general self-condemnation ; together wilh the fears and doubts, and melancholy forebodings, springing from these unhappy sources. Let him, finally, remember how often himself has suffered, when temptations arrested him ; his resolution became enfeebled ; apprehensions multiplied; hope gradually receded from his sight ; faith lost its hold on the Divine promises ; and he appeared to himself as vibrating between Earth and Heaven, and as a settled inhabitant of neither. If, with these things in full view, he is al a loss concerning the impor tance of the blessings, which I have recited, il will, I am afraid, be difficult, if not impossible, lo explain to him their inestimable value. REMARKS. From the observations which have been made in these discourses, I deduce, 1. The wisdom of this Insiitution, The ends, proposed in the Institution of the Lord's Supper by the Redeemer of mankind, are certainly of a most benevolent and glorious nature, and peculiarly worthy of the All-perfect Mind. They are the enlargement, and rectification, of our views concern ing the noblest of all subjects, the purification of our affections, and the amendment of our lives. The means, by vvhich these ends are accomplished, are equally efficacious and desirable. They are, at the same time, simple ; intelligible lo the humblest capaci ty.; in no respect burdensome; lying within the reach of all men; incapable of being misconstrued without violence; and, therefore, not easily susceptible of mystical, or superstitious perversion. In their own proper, undisguised nature, they appeal pqwerfully lo the senses, the imagination, and the heart ; and, at the same lime, enlighten, in the happiest manner, the understanding. Ac cordingly, Christians in all ages have regarded this sacrament with the highest veneration ; have gone lo the celebration with hope; attended it with delight ; and left it with improvement in the Evan- 384 THE LORD'S SUPPER. [SER. CLXI. gelical character. God has been glorified by it in a peculiar man ner. The numbers, virtues, and comforts, of his children, have been increased; and the religion of the Cross has been enabled lo triumph over the callous, obdurate, heart. 2. TTtese observations strongly enforce the duty of Preparing cur- selves for every celebration of ihis ordinance. This duty, as every person may easily see, is powerfully urged by almost every thing, which has been said in these discourses-, by the solemnity of the command, by the nature and design of the Institution ; by the nature of the disposition with which we are re quired lo attend it; by the numerous and important benefits which il confers; and, peculiarly, by the glorious character of the Saviour by whom it was enjoined. The only manner in which we can rationally hope lo fulfil these duties, or share in these blessings, is the faithful celebration of the ordinance itself. To such a celebration it is ordinarily indispensa ble, that we make ourselves ready for the performance of this duty. He vvho comes lo the sacramental table with a thoughtless, indif ferent, worldly spirit, may expect to go from il without profit, and without comfort. Nay, more ; as he comes with an unworthy dis position, he is bound to believe, that he will eat and drink judg ment io himself. The merely external performance of any duty neither promises, nor conveys, any blessing to the performer. The road to all blessings is obedience ; and obedience always has its seat in the heart. The proper means of preparing ourselves for the Lord's Sup per, are solemn contemplations on the great subjects of it; the attentive reading of the Scriptures, or other religious books ; par ticularly those parts of them, which are employed upon the sacri fice of the Cross, and the love of the Redeemer ; self-examina tion ; and prayer. Let a man examine himself, says St. Paul, and so lei him eat of thai bread, and drink of that cup. For he thai eateth and drinketh unworthily, eateth and drinketh judgment io himself, not discerning ihe Lord's body : that is, not distinguishing the true nature and design of this ordinance. The solemn contemplation, the diligent reading, which I have recommended, are indispensable means of this discernment; as self-examination is, lo a knowledge of the views and disposition of our own minds. Prayer, though not the only, is beyond a doubt the best, mode of self-examination. In the awful presence of Jehovah, while employed in theconfess- ion of our sins, and supplication for his mercy, we cannot avoid feeling our own unworlhiness, the reality, multitude, and aggrava tion, of our sins, and the necessity of his grace to give us the victory over them ; a candour, and an integrity of invesiigation, not easily attainable in any other situation. With these means, faithfully employed, we may humbly hope for just apprehensions concerning this solemn ordinance ; evangelical dispositions in our attendance upon il ; and that blessing of God, which will mako SEB. CLXI.] THE LORD'S SUPPER. 385 it efficacious to our comfort, peace, and advancement in the Divine life. When the glorious Person, whom God has set King upon his Holy Hill of Zion, comes in to see the guests at his table ; how delightful will it be to each of us, my brethren, to be found by him clad in the robe of righteousness, and thus prepared to receive him with the honour which is his due ! How delightful to be welcomed by him to his table, and received with smiles of complacency | How distressing on the contrary, how dreadful, to appear before him zBithout a wedding garment ! Who must not be speechless, when He sternly and awfully demands the cause of this unseemly, and irreverent appearance? Who must not be overwhelmed withan- guish and dismay, to hear, pronounced concerning himself, the ter rible sentence. Bind him, hand and foot, and take him away, and ca't him into outer darkness : there shall be weeping and gnashing o/ietth? Vol. IV. 49 SERMON CLXII. THE extraordinary MEANS OF GRACE. THE DISCIPLINE OF THE CHURCH. Matthew xviii. 15 — 18. — Jtforeorer, if thy Brother trespass against Ihee, go and tell him his fault, between ihee and him alone ; if he shall hear thee, thou hast gained thy Brother. But if he will not hear Ihee, then lake wilh thee one or two more, that in Ihe mouth of two or three witnesses, every word may be established. Aid if he shalt neglect to hear them, tell it unto the Church ; but if he shalt neglect to hear the Church, let him be unto thee as an heathen man, and a Publican. In the six preceding discourses, I have considered at length, two Ordinances of the Christian Church, commonly styled Sacra ments ; to wNl, Baptism and the Lord's Supper, I shall now pro ceed lo the consideration of another, and the only remaining ordi nance peculiar lo that body ; to wit. Christian Discipline, In examining this subject, I shall endeavour lo point out, I. TTte Duties to he done, II. The Manner, in which, III. The Ends, for zvhich, and, IV. TTte Persons, by whom, they are io he done; and, V. TTte Motives to the performance. I. The particular Duties, to be done in the course of Christian Discipline, are, 1 . Wlial may be called Private Remonstrance. If thy brother shall trespass against thee, go and tell him his fault h'.tween thee and him alone ; if he shall hear thee, thou hast gained th(/ brother. Bui if he will not hear thee, then take with ihee one or two more, ihat in the mouth of two or three witnesses, every zvord may be established. The ground of proceeding here, as stated by our Saviour, is an actual trespass of one member of the Church against another. It is a trespass, Eav Se afia^T»j(r»j sis ffs 'o ai5£X(pog crs, If thy brother sin against thee. If he commit a serious fault. The mere operations, and evidences, of those infirmities, vvhich are common lo good men as well as others, are no part of this ground ; and furnish no warrant for the proceeding. Zealous persons are often ready to construe every such infirmity into a serious trans gression, and lo swell ^ence, owed lo themselves, into the value of talents. In this manner, they degrade religion into a spirit of cap- tiousness ; and, as far as in them lies, employ the authority of 'he Church as an engine to gratify their own unreasonable [lassions, and to disturb the peace of their neighbours. The same things are also true of persons, of a peculiarly exact and rigid character ; who often demand, that their fellow-Christians should walk by SER. CLXII.] THE DISCIPLINE OF THE CHURCH. 337 rules, formed by themselves ; and appear lo feel as if themselves had been constituted definitive judges concerning the Christian privileges of other men. Il must be a fault actually committed. If thy brother trespass against ihee ; that is, in reahly. It must not be a mere object of suspicion, or belief. It is easy for us lo injure a Christian brother by our unjust suspicion, more than he would have injured us, had he committed the very fault, of which we suspect him. We are, therefore, lo be assured of the fact, before we lake any measures of a disciplinary nature. Il will always be mischievous lo others, as well as disgraceful and injurious to ourselves, to create faults for thera by the indulgence of our own passions and prejudices, as well as lo suppose them, without ample proof. When such assurance, and such proof, have been obtained, the person, against whom the trespass is committed, is here required to go, and tell it lo the offending party in a manner absolutely private. No persons are to be witnesses of the interview. Here he is lo explain, without communicating his design to any other person, his own views concerning the trespass, and the proper conduct to be adopted by way of reparation. He is bound to see, that these views are conformed lo the Gospel; and that both the temper, and the language, are such, as the Gospel requires ; meek; gentle ; unoffending ; calculated not to irritate, or alienate, but to convince, persuade, and conciliate. No strife is permitted by our Saviour to arise here ; no provocation ; no unkindness. In this manner, it is ever lo be remembered, the offending brother will be gained, if gained at all. If the spirit of the Gospel were allowed to operate with its whole efficacy ; eVeiy debate of this nature would terminate here. Unhappily, such is not always the case. Our Saviour, foreseeing this state of things, has provided for it the best remedy, vvhich the human character, and circumstances, will admit. He has, in the text, dhi-ected the person, against whom the trespass is committed, to take, after having failed io obtain reparation, one or two other members of the Church, and, zvith their aid, to renezv his efforts for ihe same desirable purpose of gaining the trespassing brother. These brethren are called in for two purposes. One is ; that ihey may he witnesses of every thing, which pertains to the existing state of the transaction. The other is ; that ihe weight of their character, and the wisdom of their counsels, may infiuence the trespasser to such fu ture conduct towards his brother, as will become his Christian profes sion. The former of these purposes is directly expressed in the text. The latter is plainly involved in the phraseology, and, if he neglect to hear them. This supposes these brethren lo use theit advice, and persuasion, and of course, the weight of their char acter, for a right, and happy termination of the controversy. From this view of the subject it is obvious, that the persons, called in for this purpose, should possess a character unexcep- 388 THE DISCIPLINE OF THE CHURCH. [SER. CLXH. tionable ; particularly in the eye of the Trespasser ; that they should be persons of weight, wisdom, moderation, and gentleness; and sufficiently disinterested to consult the good of both parlies wilh benevolence, and impartiality. As these are the men, whom a Trespasser will hear, if he will hear any man; so the injured brother is plainly bound to call lo his aid men of this description, for the adjustment of his controversy. It is hardly necessary to add, that both parties are bound to listen wilh meekness, candour, and cordiality, to the counsels of these brethren. 2. TTie next step in the progress of Ecclesiastical Discipline is Admonition. It may be, it sometimes is, the fact, that the Trespasser will not listen to private remonstrance in either of these forms. In this case, our Saviour directs the injured brother to bring his cause lo the Church. And if he shall neglect to hear them, tell it unto the Church, I shall hereafter inquire into the meaning of the word Church in this place, and shall presume here, that the first appli cation, lo be made in this case, is to the body, commonly denoted by the word in our own Country. TI v body is bound lo receive, hear, and adjust, the cause. Should the accused person be found ^^uilty of the fault, laid to his charge; it becomes the duty of the Church solemnly to ad monish him of his sin, and the absolute necessity of atoning for it by making the proper reparation, with the spirit of the Gospel. 3. The next step in the process is Excommunication. Il is reasonably expected, that any member of a Church will listen to the voice of the whole body of his fellow-Christians, with whom he is in immediate communion. Accordingly, the process of discipline almost always terminates, here, with admonition. Still there are cases, in which, either from an apprehension of being innocent, or what is probably more frequent, as well as more un. happy, from passion, pride, and obstinacy, the Trespasser refuses to hear even the solemn voice of this tribunal. In such cases, the Church is directed to withdraw from him all Christian privileges, so far as their own communion is concerned or their power ex tends. Let him be unto thee as an Heathen man, and a Publican. These words, as you well know, denoted lo a Jew, the worst of his fellow-men. Among such men the Trespasser is henceforth lo be accounted by those, whom he has refused to hear; and, in my view, by all, who consider their system of proceedings as evan gelical. This sentence is commonly spoken of as twofold, the greater Excommunication, and the less : the latter not uncommonly termed suspension. The difference between them is this : In the latter, a person is suspended from the privileges of Church-membership for a period ; sometimes, however, an indefinite one ; with a hope, plainly intimated, that he will ere long return to his duty. In the former, he is absolutely excluded from all the pecuhar privileges of SEB. CLXn.] THE DISCIPLINE OF THE CHURCH. 339 the Church, without any apparent expectation, that he will be rein stated in them again. This sentence existed among the ancient Jews, and the ancient Christians ; has been continued in the Greek and Romish Church es ; and exists among the various Protestant Churches, with differ ent degrees of formality, and severity. It was in use even among the Heathen ; and is now one of the most terrible punishments, inflicted in Hindoostan, Among the Jews, Greeks, and Romanists, and even in the English Church,. it is followed by terrible conse quences, as well as attended by several circumstances, lo vvhich the Scriptures, so far as I can perceive, give no countenance. In some cases it has been accompanied by dreadful imprecations ; and followed, in some, by a variety of civil disabilities, and suffer ings, in themselves unjust and inhuman, and wholly unwarranted by Christ or his Apostles. In this country, the Scriptures are allowed lo control, exactly, every thing relating lo this subject. Christ directs in the text, that the person who refuses to hear the Church, shall be considered by it as an Heathen man, and a Publi can. St. Paul directs the Church to Mark them that cause divi sions, and avoid ihem, Rom. xvi. 17: To withdraw from a Brother, who walks disorderly, 2 Thess. iii. 6 : and to reject, after ihe first and second admonition, a Heretic, or a person who creates division among its members, Titus iii. 10. In all these directions nothing is warranted, beyond a single refusal, on the pari of the Church, lo admit the offending brother to a participation of its peculiar privileges. The crimes are all specified; and, in my opinion, we have no right to add to their number. The punishment is specified : and we have no right lo add to its severity. The reason is phiin; all the authority, which the Church possesses, il derives solely from Christ; and can exer cise no more than is given. It can constitute no new crime.-, ; and form, if I may be allowed the ex{)rcssion, no constructive treasons. It can add no new modes of punishment. Conlempi, then fore, exhibited in a Bishop's Court, an offence wholly of a civil nature, cannot be a proper foundation for this punishment. Nor can im prisonment, or any olher infliction of the Magistrate, be connected lawfully with Excommunication. These, and all other things of the like nature, 1 consider as unhappy relics of preceding, and very unhappy, limes. Si. Paul, 1 Cor. V. 11, directs the brethren of that Church, not to keep company, if any man, thai is called a brother, be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extor tioner: with such an one, no not io eat. These words contain an additional punishment to that, which is inflicted under the direc tions ciuoled above ; and require Christians, in the cases S[)ecified, not voluntarily to have intercourse with Church-members, excom municated for these crimes. Isay excommunicated for these crimts, because St. Paul supposes the persons, referred to, to be severally 390 THE DISCIPLINE OF THE CHURCH. [SER CLXIL guilty of them. But this cannot be lawfully supposed, until il is proved before the Church, the proper tribunal ; when, if unrepent- ed of, it is followed, of course, by a sentence of excommunica tion. In this decision of St, Paul, all such intercourse is plainly forbidden, as involves more countenance, and expresses less dis approbation, of the offender, than voluntarily eating with him at a common meal. It is, 1 think, reasonably supposed, that per sons, excommunicated for olher crimes, plainly equivalent in de gree to those, which are here specified, are lo be treated in the same manner. The word *o^oj, in this text, denotes any inconti nent person. In a preceding discourse, I considered the relation, which per sons, baptized in their infancy, sustain to the Church of Christ, and deferred the question concerning ihe manner, in which ihey are io be affected hy the Discipline of ihe Church. On this subject I shall now make a few observations. In the first place, it is evident that such persons cannot be excom municated. This is obvious from the fact, that the body, of which they are members, can never be summoned together, lo hear their cause, and pass sentence upon them ; and from the additional fact, that no part of this body is warranted, lo act for the whole. This, I sup pose to be a part, and a wise one, of the Ecclesiastical system of the Gospel ; indispensable, perhaps, to the prosperity of Religion, as well as to the peace of mankind. Secondly. TTte Discipline of all such persons during the years of minority, is committed supremely to iheir Parents and Guar dians. Now, says the Apostle, Isay, that ihe heir, as long as he is a child, differeth nothing from a servant, though he be lord of all ; hut is urider tutors and governors, until the time appointed of ihe father. Gal. iv. 1, 2. Here the Apostle leaches us, that, so long as we are children, we are under the absolute control of our parents ; even as servants are under that of their masters ; and are obliged to obey not only them, but also such tutors and governors, as they are pleased lo appoint over us. In Col. iii. 20, he commands. Children, obey your parents in all things ; and subjoins, /or this is well-pleasing unto the Lord. Were the Church to interfere, direct ly, in the government of persons, thus situated ; two independent jurisdictions would exist over the same subject, al the same time, and with respect lo the same things. These, in their exercise, could not, from the infirmities of human nature in its best form, fail lo clash in many instances. If both jurisdictions are rightful, and scriptural ; the child would not know which to obey. But the Scriptures have settled this point, by requiring him to obey his parents in all thing.s, and informing him, that this is well-pleasing unto the Lord. Hence I infer, that the direct jurisdiction of the SER CLXII.] THE DISCIPLINE OF THE CHURCH. 39 1 Church over the child must be merely nominal ; and can exist to no valuable purpose. Thirdly. The Church possesses an indirect control over the child by ihe control which il has over the parents ; and this ii is bound io exercise in every proper manner. The parents are members of a particular Church ; and therefore subject to its discipline. Every Church is accordingly bound to require such parents, as are members of il, lo instruct, and govern, iheirchildren ; and lo walk before them agreeably to the Gospel. The Church is bound lo see, that all this is actually done; and lo call to a solemn account all its members, who neglect, or violate, these duties. This is a control, which, if duly exercised, cannot fail of being beneficial to the children. Any olher must, I think, be of course injurious. Fourthly. TTte several members of a Church are, in my view, bound also to reprove, and admonish, baptized persons, whom they see in the commission of sin. Thou shalt in any wise rebuke thy neighbour, said God to the Is raelites, and not suffer sin upon him ; or, as in the margin, thai thou bear not s'm for him. This rule appears to have the fullest appli cation lo the case in hand. Baptized persons have a peculiar claim on professing Christians for this office of love ; and are bound to receive il wilh humility, and reformation. Ministers ought, in my view, to make it a business of their min isterial office distinctly to unfold to them the nature of their rela tion to God, and his Church ; and solemnly lo enforce on them the duties, arising from this relation; particularly the duties of repent ance, and faith in the Redeemer, of giving themselves up to God in his covenant, and taking upon themselves, openly, the charac ter of Christians. This, 1 apprehend, should be done not only from the desk, but in a regular course of laborious c;itechetiral instruction. The same things should be explicitly, and solemnly enjoined from time lo lime upon their parents ; one of whose first duties it is, in my apprehension, to co-operate faithfully with their ministers in teaching, and enjoining, these things upon their Chil dren. Were these things begun, as soon as the children were ca pable of understanding them, and pursued through every succeed ing period of their nonage ; a fair prospect, as il seems lo me, would be opened for the vigorous growth, and abundant fruilful- ness, of this nursery of the Church. Should baptized persons, wilh these advantages, conduct thera selves iVowardly in a course of open, obstinate iniquity, after tl. y have come to yoars of disoiolion ; the Church may. with the strict est profiriety, shut them out from these privileges, until by a peni tent and becoming deportmciu, they shall manifest their '-ontrition for their guiliy conduct; not however without provious and anq W admonition. I will further suj;gost, that, in my own view, it is a part of the duty of each Church, at their mccliugs for evangelical 392 THE DISCIPLINE OF THE CHURCH. [SER. CLXII. conversation and prayer, to summon the baptized persons, who are minors, to be present at convenient seasons, while the Church of fers up prayers to God peculiarly for them ; and to pray for them, particularly, al olher meetings, holden for these purposes. Were all these things regularly, and faithfully done ; (and they all seem to grow out of the circumstances of persons, baptized in their infancy) I cannot help believing, that a new face would, in a great measure, be put upon the condition, and character, of the persons in question. It must be acknowledged, that much less attention is paid to them in modern, than in ancient, times ; at least by Churches in general ; and less, I think, by ourselves, than by our Ancestors. II. The Manner, in which Discipline is to be conducted, next claims our attention. Concerning this subject, there can be little debate, or doubt. We are abundantly taught by the Scriptures, that private remon strance, and public admonition, are ever to be administered with lowliness of mind, with entire candour and moderation ; with un biassed equity ; with a spirit of meekness, patience, and forbear ance. The Servant of Ihe Lord must not strive, but be gentle lo all men; and must here be especially upon his guard against the in trusion of every passion, and the adoption of all improper conduct; because here, as he is obliged lo assume so-ne degree of authori ty, and is at times employed in endeavouring to redress injuries, which himself has received, he will be in peculiar danger of de parting from his duty. A false step, al the commencement of this process in private remonstrance, is eminently mischievous ; be cause from this commencement the whole process is apt lo derive its character. Yet, here, such a step is ordinarily to be expected more than in any subsequent stage of the progress. The remon strant is often wholly unexperienced in business of this nature; often personally interested ; usually in some degree agitated, and therefore in danger of being off his guard ; frequently ignorant of what is precisely his duly ; possessed of an authoriiy in a great measure undefined, except by his own discretion ; and this discre tion less perfect in many cases, than could be wished. Thus cir cumstanced, the best and wisest men are in some danger of acting with impropriety ; while others, of an inferior character, are proportionally more exposed. Il is ever to be remembered here, that this is the stage of Ecclesiastical Discipline, peculiarly attend ed with hopes of success. While the subject of remonstrance is concealed from the view of the Public; pride, that insidious ene my of all men, even the best; the desire of self-justification; the fear of losing one's character in the view of one's family, friends, and neighbours; and the heat and obstinacy, produced in the course of a controversy, already advanced ; are not, hero, unless by some unhappy imprudence, roused to any great degree of ex ertion. If the mind is ever calm, and self-possessed ; il is at this SEE. CLXII.] THE DISCIPLINE OF THE CHURCa 393 time. If hope is to be ardently indulged any where ; it is here. Let the renionstranl, therefore, remember ; and let those who ac company him remember also ; that here they are either to gain, or lose, their brother. Wilh an object of this inestimable importance before them, there will ever be reason to hope, that the fault will not be theirs. Here, I beg leave to give il, as my own opinion, founded, as I trust, both on the Scriptures and experience, thal^TOale contro versies hetween Individuals of the Church, arising from supposed personal offences, should, as far as may be, without refusing the right of appeal to the Church, be terminated zvithout being brought to its decision. This I take lo be the very spirit of the text. It is intended by our Saviour, that the offender should hear, and yield to, those brethren, who accompany the remonstrant. St. Paul, also, finding fault with the Corinthian Christians for going to law before the unjust, and not before the saints, says. Do ye noi know, thai ihe saints shall judge the world ? and if the world shall be judged by you, are ye unworthy to judge ihe smallest matters ? If, (hen, ye have judgments of things, pertaining io this life ; set them to judge, who are least esteemed in the Church, I will not slay to comment on the translation of these verses, although 1 think it in correct; because every translation of them will coincide with my own design. It is this, that the controversies between individual Christians, the secular controversies especially, are here directed by St. Paid to bp brought for decision before othbr members of this Church; and, according lo the present version, before those, even of little estimation, for their attainments, in the view of the Church. If the Corinthians were lo issue their personal contro versies in, this manner, il is plainly reasonable and proper, that ours should be issued in a similar manner. If those, who pos sessed a humble character in the eyes of the Corinthian Church, were competent to determine their controversies ; the superior members of our own Churches are certainly competent lo deter mine ours. Experience has, in my view, long since proved, that controver sies of this nature are apt lo be begun with resentment, and main tained wilh violence ; and to wear, al their commencement, and throughout their progress, the aspect of a common litigation. Of course, they are often attended with all the evils of such a litiga tion, and many more ; are carried on with bitterness and animos ity, and end in riveted hatred ; are the means of impairing Chris tianity in the parlies, of leading them into many and great sins, and of leaving them in a state, little fitted for improvement or com fort, of splitting a Church into divisions, and of injuring, if not destroying, the usefulness of its Minister. At the same time, they disturb the peace of a neighbourhood; expose the Christian char acter to shame, disgust, ahd reprobation ; wound the prosperity Vol. iv. 50 394 THE DISCIPLINE OF THE CHURCtt [SER. CLXO. of rehgion ; and become a subject of triumph to the worst of its enemies. Admonition and Excommunication should be administered with the same dispositions, which have been mentioned as proper accom paniments ff Private Remonstrance ; united with a solemnityjjirm- iiess, and authority, becoming the character of a Church. To the dignity of this tribunal, calmness, moderation, and tenderness, are indispensable. The wisdom, which should preside in il, is that which is from above, pure, peaceable, gentle, and easily entreated, full of mercy and good fruits, without partiality, and without hy pocrisy. Before this tribunal, also, no causes should be permitted to come io trial, of which the subjects are noi distinctly specified ; together with ihe time and place, at which ihey have existed ; and all the ma terial circumstances, by zvhich they were accompanied. All these ought, also, lo be communicated to the person accused, a sufficient time before the trial, to give him a full opportunity for preparing his defence. When a trespasser has been excommunicated ; every proper inducement should be holden out io him io return by repentance, and reformation. For this end, the Minisler, and olher persons of weight in the Church, should lake every proper and promising oc casion to give him their best counsels, and exhortations. As this ought lo be done for a Heathen, and a Publican ; it will, I pre sume, be acknowledged lo be due to him. Formerly, Excommunication was accompanied by many ex pressions of a spirit, not more hostile lo the trespasser, than to Christianity. The Object of it was cursed in form, and solemnly consigned to perdition. Happily for us, no severities, even of form, exist in this sentence here, beside those, which are plainly authorized by the Scriptures. III. The Ends, for which Christian Discipline was instituted, are the following, 1 . TTte Amendment of those, who transgress. For this end, every part of Ecclesiastical Discipline is calcu lated, as if it had no other object. The attention, paid lo il, is, however, perfectly justified by its importance. This is no less than the reformation of a lapsed Christian Brother. His peace; his Christian character; his worthy participation of Christian priv ileges ; his recovery of the Divine approbation ; his future useful ness in the present life ; the measure of his happiness in the life lo come; and even his salvation itself; are all deeply concerned, and oftentimes, absolutely involved, in these administrations. That these objects are at times accomplished by Private Remonstrance, and Public Adpionidon, will probably not be doubled. With equal certainty are they accomplished by Excommunication. This is directly declared by St. Paul, 1 Cor. v. 4, 5, In the name of ihe Lord Jesus Christ, being gathered together, in better language, being SEB. CLXII.] THE DISCIPLINE OF THE CHURCtt 395 gathered together in the name of our Lord Jesus Christ, and of my Spirit, with the power of our Lord Jesus Christ, I command you to deliver such an one to Satan for the destruction of the fiesh, that the spirit may be saved in the day of the Lord Jesus. 2. Another End of this Discipline is the Purification of the Church fromunworthy members. Tares, we know, are sown in this world ; and will grow together mih the wheat until the harvest. So long as they are undistinguish able from the wheat, il is unlawful for us lo eradicate them, lest we root up the zvheai also ; but when they are clearly discovered in the field of Christ, they are to be removed. The rules which are given us for this purpose, are perfect, so far as it may be safely entrusted to the prudence of man. As a little leaven leaveneth the whole lump; Christians are required to purge out the old leaven, that the Church may become a new lump, pure and unleavened. 3. Another End of this System, is ihe Preclusion of unworthy members from the Church. The Church is probably kept pure by preventing unworthy members from uniting themselves wilh it, more effectually, than by excluding them after they are united. Wicked men never love Christian Discipline; and are often prevented from attempting to become members of the Church, by the fears of falling under its censures. To good men it is only a privilege. Faithful subjects of an earthly government regard its wholesome laws with all their penalties, and the just execution of them with all its pains and ter rors, as eminent blessings. These laws they so entirely choose to obey; tothisadministration they intend to be so uniformly subjects ; as hardly ever even lo think of their severity, and to feel nothing but their beneficial influence. Whatever apprehension they may at times inspire, such men consider them, only as a useful motive to a more uniform and faithful obedience. Indeed, this subject furnishes a beneficial criterion for the deter mination of our religious character. If we cordially relish the Discipline of Christ's Church, and are sincerely desirous to add lo other motives those, which it furnishes us for diligence, fidelity, and exactness in the Christian life ; there is solid reason to hope, that we love that, which is good ; and aro, therefore, real followers of the Redeemer. If, on the other hand, we are impatient of this mild and equitable government, and live in a continual and slavish dread of its terrors ; there is but too much reason to conclude, that we love the conduct, which this system punishes ; disrelish the purity which it requires ; and, of course, have made a profession, which is unfounded and insincere. Ecclesiastical Discipline, more than all other means, has con tributed to preserve whatever purity has been found in the Church of Christ ; and in a greater degree prevented it from being crowded by unworthy members. Christians, therefore, cannot fail 10 regard Iheir Discipline as an invaluable blessing. 396 THE DISCIPLINE OF THE CHURCtt [SER. CLXIL 4. T'Ae Improvement of Christians is another important end of ihis Institution. This End has always been promoted, and often in an eminent degree, by a well-directed administration of Christian Discipline. From the social nature of" man, that, which concerns others, is in stinctively applied to ourselves. From the sins of others, we learn not lo sin in the same manner. By iheir negligence we are warn ed of our own danger, and induced lo walch, and strive, and pray, that we enter not into their temptations. By their repentance, and return lo their duty, we are forcibly admonished of our own daily necessity of reformation. Perhaps there is scarcely a more edify ing sight, than a lapsed Christian, ingenuously confessing his sin, acknowledging the justice of his punishment, imploring the for giveness of God and a re-union to the family of Christ, and re commencing the Christian life wilh new amiableness and beauty. Nothing in this world more resembles the joy of angels over a re penting sinner, than the emotions, excited in the minds of good men by this solemn transaction. 5. Another End of this Institution is to keep the character of ihe Church unblemished in the eye of mankind. On the Character of the Church, as it appears to the eyes of the world, depends, in a great degree, the character of Religion itself. In a former discourse, I have shown, how much more real, and im pressive, Religion seems lo the minds of sinners, when beheld ia the life of a person, whcradorns the doctrine of God our Saviour, than when seen only with the eye of speculation. The exemplary and unblameable conduct of a Church is proportionally a more convincing, and more persuasive, source of these impressions. When the Church is fair as the Moon, and beautiful as Tirzah : she is also terrible as an army with banners. Genuine virtue is an aw ful object to sinful men. In vain do they labour to shake off their reverence, and their dread, of this object. Il is settled in their minds by the unalterable constitution of God: and is irresistibly forced upon them by their consciences, whenever the object is brought before their eyes. Nothing but furious passion, or ab solute profligacy, will prevent any man from entertaining these views. But they are not necessary views only. They are also eminendy profitable ; as was, I presume, satisfactorily shown in that discourse. He, who is at a loss concerning this truth, may easily satisfy himself by observing what experience abundantly testifies, that, wherever Churches either pervert, or abandon, the discipline instituted by Christ, they themselves becrme lax, luke warm, and possessed only of a name to live; and that Religion, around them, hastens towards a final extinction. Where.ver this Discipline is scripturally maintained; Churches are adorned with the beauty of holiness ; and rehgion, usually at least, flourishes among those who are without. SER. CLXn.] THE DISCIPLINE OF THE CHURCtt 397 IV. My own views concerning the Persons, by whom Discipline is to be administered, w'lW be sufficiendy communicated in the follow ing observations. 1. The persons, who are to administer private Remonstrancr., are plainly pointed out in the text. Concerning these, therefore, there can be no debate. Not a litde doubt, however, has arisen, in this country at least, concern ing the cases, in which such Remonstrance is a necessary commence ment of Ecclesiastical Discipline. A multitude of Christians, in our own country, have supposed, that the steps, mentioned in the former part of this discourse, are indispensable in every case of transgression, whether public or private. Others have believed, that, as the case mentioned in the text is a private case merely, and as the discipline involved in it, ijeems applicable to such a case only, it is not to be employed, when the transgression is public. The latter of these opinions is, in my view, just. In the nature of the case, a public transgression plainly demands no private in terference. Them that sin, says St, Paul to Timothy, rebuke before all; that others also may fear. 1 Tim. v. 20. A man that is an Heretic, says the same Aposde to Titus, after a first and second admonition, reject. Tit. iii. 10. By them thai sin, I understand the Apostle lo mean them that sin publicly; and suppose St. Paul here to direct a public admonition as the immediate, and proper, act of discipline for such a transgression. A Heretic is a sower of divis ions, or the leader of a faction, in the Church. Such a person Titus was commanded lo reject after a first and second admonition ; both E lainly public ; since they were to be botJi administered by Titus imself, iq the character, and office, of a Minisler. This is evi dent, also, from the reason subjoined in the following verse. Knowing that he, who is such, is subverted, and sinneth, being con demned of himself. In other words. Because thou knowest, that such a person is subverted, or overturned ; and is certainly guilty of sin : being proved lo be a sinner, by the known fact that he makes divisions in the Church, or heads a party against its peace. It is here, however, lo be observed, that two public admonitions are here required to be given to the Heretic before his Excommunica tion. As there is no difference between Heretics, and olher public sinners, I should regard this as the proper rule of proceeding in al' .ases of Discipline, which were not commenced wilh private umonition. But in this Country, there is such a n universal persuasion, that Private Remonstrance is indispensable, even where a transgress ion has been public, as to make il, in my view, expedient to com mence the process of discipline in this manner, in most, if not all, instances. The minds of Christitins, generally, are here fully possessed of a conviction, that th'.s is a right, eslabhshed by the Scriptures; and, whenever it is omitted, feel as if all, that was right, had not been done. Excommunicated persons, therefore, 398 THE DIoCIPLINE OF THE CHURCH. [SER. CLXa feeil satisfied in every such case, that the judgment of the Christian community is so far on their side, and against the proceedings of the Church. This, also, will ordinarily be the opinion of a con siderable part of its members. Hence the censure will be strip ped of much of its proper power. The man, who is censured, will feel himself lo be still in a stale of controversy with the Church ; and will, therefore, be litde inclined lo reformation or repentance. The Church will feel itself weakened ; and all its enemies will manifest their hostility by clamouring against its in justice. For these reasons, prudence appears plainly to demand the adoption of Private remonstrance as the means of avoiding these evils. As the administration of this Remonstrance will, in such a case, be a duty incumbent alike on all the members of the Church ; it will be asked. By whom shall this duty be performed ? The answer to this question must be given differently, according to the differ ent constitutions of Churches. In our own, it ought unquestionably to be performed by persons, commissioned by the Church. No others will be considered as acting in the case with unquestionable propriety. 2. Admonition and Excommunication are to he administered by tht Pastor, or, when there is no Pastor, hy the Moderator of the Church, in conformity to a vote of the Church. Wherever a Church is vacant, it will always be expedient, that a neighbouring Minisler should be requested to perform this office. That these sentences should he the result of the vote of the Church, and executed under iheir authoriiy, is to me completely evident from the Scriptures. This I do not gather from the text; nor from the meaning of the word Church ; which, I am well aware, is very various. At the time when the precepts in the text were de livered, the Christian Church was not organized. Il may there fore be difficult to settle precisely the sense, in which our Saviour used the term on this occasion ; or to make any satisfactory appli cation of it to the case in hand. On the text, therefore, I shall not insist. There is in the Scriptures a single case of Discipline recited, and, so far as I know, but one, in which the administration was committed wholly to uninspired hands ; or, perhaps in better terms, lo persons not extraordinarily commissioned lo direct Ec clesiastical concerns. This is the case of the incestuous person in the Church at Corinth. St. Paul, in 1 Cor. v. directs the members of that Church lo assemble together for the purpose of excommu nicating this person in the name of Christ. The Church accord ingly assembled, and excommunicated the man, as we are in formed in the second chapter of the second Episde. In the sixth verse of this chapter. Si. Paul says. Sufficient to such a man, is thispunishmerU, which was inflicted of many ; wo tuv wXsiovwv ; Ut-' SER. CLXn.] THE DISCIPLINE OF THE CHURCH. 399 erally. by the majority ; that is, by the majority of the Corinthian Church ; the persons addressed in this chapter, and throughout these Epistles. Should it be said, that this sentence was directed by St. Paul ; 1 acknowledge it. But the execution of it was committed lo the Corinthian Church as a Body ; and it was accordingly executed by their vote, and Ecclesiastical authority. There was, here, no need of a formal trial. The question concerning the guilt of the man was already settled by abundant evidence. The Apostle, therefore, only taught the Corinthian Church their duty in such a case; and required them to perform it. Had he meant lo exer cise his apostolical authority in a judicial manner ; he would have excommunicated the incestuous person by a sentence of his own ; as he excommunicated Hymenceus and Alexander ; and not have left him lo a sentence of the Corinthian Church. This is further illustrated by the fact, that St. Paul beseeches, not commands, the Corinthians, to restore this excommunicated man : verse 8, Where fore, I beseech you, that ye would confirm your love toward him. This request plainly teaches us, that, in the view of the Apostle, the Corinthian Church were possessed of the power, by which, this restoration was to be accomplished. What it was proper for the Corinthian Church to do in this case, is unquestionably proper lo be done by every other Church in a similar case, As this is the only Scriptural example, in which a sentence of Excommunication was passed by men, not extraordi narily commissioned ; it is, I apprehend, a decisive rule of pro ceeding lo all olher Churches. The peculiar conduct of Apos tles, and other extraordinarily commissioned persons, must, in most cases, be very imperfectly applicable as a rule for ?(,';. It will be impossible, 1 apprehend, to show, that the powers, sometimes necessarily vested in these men, have descended lo any men, vvho are now living. My own opinions concerning Bishops, in the pre lalical sense, have been given in preceding discourses. Ruling Elders are, in my apprehension, scriptural Officers of the Christian Church; and 1 cannot but think our defection, with respect to these officers, from the practice of the first settlers of New Eng land, an error in Ecclesiastical Government. But the present oc casion will not permit an exhibition of my views concerning this subject at large. There are many cases, in which Individuals are dissatisfied, on reasonable grounds, with ihe judgment of a Church. It is perfectly obvious, that in a debate between two members of the same Church, the parties may, in many respects, stand on unequal ground. One of them may be ignorant; without family connex ions; in humble circumstances ; and po.ssessed of little or no per sonal influence. The other may be a person of distinction ; opu lent; powerfully connected; of superior understanding; and of great personal influence, not only in the Church, but also in the 400 THE DISCIPLINE OF THE CHURCH. [SER. CLXIL Country at large. As things are in this world, it is impossible, that these persons should possess, in any controversy between them, equal advantages. Beyond all this, the Church itself may be one party, and a poor and powerless member the other. In this case also, it is unnecessary to observe, the individual must labour under every supposable disadvantage, to which a righteous cause can be subjected. To bring the parties in these, or any similar circumstances, as near lo a state of equality as human affairs will permit, il seems absolutely necessary, that every Ecclesiastical Body should have iis Tribunal of Appeals ; a superior Judicature, established by common consent, and vested with authority to issue finally all those causes, which, before a single Church, are obvi ously liable to a partial decision. Such a tribunal in all the New-England States, except this, is formed, by what is called, a Select Council, that is, a Council mutu ally chosen by the contending parlies. This has long appeared to me a Judicatory most unhappily constituted. The parties choose, of course, such persons, as they suppose most likely to favour themselves. If, therefore, they commit no mistakes in the choice; the Council may be considered as divided in opinion, before il as sembles ; and as furnishing -.every reason to believe, that it will not be less divided afterwards. Its proceedings will frequently be marked wilh strong partialities ; and its decisions, if made ai all, will not unfrequently be those of a bare majority. Coming from different parts of the country, it will have no common rules of pro^ ceeding. After its decisions, its existence ceases. Its responsi bility vanishes with its existence ; as does, also, the sense of its authority. As the members frequently come from a distance ; it can have no knowledge concerning those numerous particulars, which respect the transactions to be judged of; and the charac ters, interests, views, and contrivances, of those, who are immedi ately concerned. As individuals, these members may, in some instances, have much weight; and in certain circumstances may, by their wisdom and piety, do much good. But all this must arise solely from their personal character. As a Council, as a Judica tory, they can have scarcely any weight at all ; for, as they disap pear when the trial is ended, they are forgotten in their united character; and, having no permanent existence, are regarded with no habitual respect, and even with no prejudice in their favour. Very often also, as they were chosen on partial principles, they are led of course lo partial decisions ; and leave behind them very unhappy opinions concerning Ecclesiastical Government at large. In this State, a much happier mode has been resorted to, for the accomplishment of this object. The Tribunal of Appeal, is here a Consociation ; a standing body, composed of the settled Minis ters within an associational district, and Delegates from the Churches in the same district: a body always existing, of acknow- SER. CLXIL] THE DISCIPLINE OF THE CHURCH. 401 ledged authority; of great weight ; possessed of all the impartiali ty, incident to human affairs ; feeling its responsibility as a thing of course ; a Court of Record, having a regular system of prece dents ; and, from being frequently called to business of this na ture, skilled, lo a good degree, in the proper modes of proceeding. The greatest defect in this system, as it seems lo me, is the want of a still superior Tribunal to receive appeals, in cases, where they are obviously necessary. These it is unnecessary for me lo par ticularize. Every person, extensively acquainted wilh Ecclesias tical affairs, knows that such cases exist. The only remedy, pro vided by the system of Discipline established in this Stale, for those, who feel aggrieved by a Consociational judgment, is to in troduce a neighbouring Consociation as assessors with thai, which has given the judgment, at a new hearing of the cause. The provision of this partial, imperfect, tribunal of appeals, is clear proof, that those, who formed the system, perceived the absolute necessity of some appellate jurisdiction. The Judicatory, which they have furnished of this nature, is perhaps the best, which the Churches of the State would at that, or any succeeding period, have con sented to establish. Yet it is easy to see, that, were they disposed, they might easily institute one, which would be incomparably better. The only instance found in the Scriptures of an appeal, actual ly made for the decision of an Ecclesiastical debate, is that, record ed in the fifteenth chapter of the Acts, and mentioned for another purpose ih a former disccurse. A number of the Jews, in the Church at Antioch, in.sisted, that the Gentile converts should be circumcised, and be obliged lo keep the Law of Moses. Paul and Barnabas strenuously controverted ihis point with ihcm. As no harmonious termination of the debate could be had at. 'Inlioch ; an appeal vvas made lo the Apostles., and Elders, al Jerusalem. But, as I observed in the discourse mentioned, it was heard, and deter mined, by the Apostles, Elders, and Brethren. As this Judicatory was formed under the direction of the Apostles themselves ; il must be admitted as a precedent for succeeding Churches; and teaches us on the one hand, that an appellate Jurisdiction is both lawful and necessary in the Chui-ch ; and on the olher, that it is lo be composed of both Ministers and Brethren, necessarily acting, at the present time, by Delegation. REMARKS. From this account of Christian Discipline, il is evident, 1. Thatii was intended for Churches, consisting of Christians. As this subject was discussed at some length, in the sermon con cerning the character of Church members, as exhibited in the Scriptures ; I shall dismiss it here, without any further observa tions. Vol. IV. 51 403 THE DISCIPLINE OF THE CHURCtt [SER CLXII 2. That it is a system, wisely adapted to promote the prosperity of such Churches, All the Ends of this Discipline are such as Christians can com prehend and feel : while the means are most happily fitted lo ac complish them. Private remonstrance is most wisely calculated to benefit the trespassing brother ; to awaken in him a sense of guilt, danger, and the necessity of repentance, and reformation ; to pre serve his Christian character ; and lo restore him before he shall be known by others to have fallen. Of the same tendency is the additional remonstrance by the accompanying brethren, and the subsequent admonition by the Church. Of these just, and gentle, proceedings, the final sentence of Excommunication is a proper close ; and is perfectly fitted lo reform an obstinate brother. He, who will not be won by the mild measures of tenderness, will never feel either his character, or condition, but by dint of distress. Should he continue obstinate in this situation ; the Church will be freed from a spot on its reputation, an obstacle lo its communion, and a nuisance to the religion which it professes. At the same time, the spirit wilh which every part of this Discipline is lo be administered, and without which il exists in form only, precludes every reasonable fear of haste, injusdce, or severity. The manner also, in which the proper evidence of the offender's disposition is to be obtained, and the prohibition of any further proceeding where il is unattainable, are strong marks of that wis dom in the Lawgiver, by which it vvas devised. The same wis dom is conspicuous in the repetition of the several steps of the proceeding, and the protraction of the process, in this manner, for a considerable length of time. The most desirable opportunity is here furnished to the offender for consideration, and amendment ; and to the Church for coolness in its inquiries, and justice in its decisions. All the parts of the process are also obvious to a very moderate capacity ; such as are easily understood by plain men ; and easily applied, whether they are to judge, or to be judged. On the whole, it may be justly observed that no system of Judi-- cial proceedings is so happily calculated to accomplish in the most efficacipus manner, the purposes, for which it is instituted. Emi nendy profitable, and indispensably necessary, lo the Christian Church, il is al the same time, an illustrious display of wisdom, goodness, and providential care, in its Divine Founder. SERMON CLXni. DEATH. PuLM XC. 3. — Thou turnest man to destruction, and tayttt, Return, ye ehildrtn of men. In this series of Discourses, I have considered the Being, and Character, of God ; his creation of the Heavens and the Earth, of Angels and Men ; the Primitive State of man ; his Fall, and Condemnation ; their influence on the moral character of his Pos terity ; and the impossibility of Justification by Works. I have examined the Character, and Mediation, of Christ ; and the Justi fication, accomplished by his Righteousness. I have endeavoured to exhibit the Character of the Holy Spirit ; his Agency in the work of Regeneration ; the Reality, Necessity, and Nature, oi that work ; together with its Antecedents, Attendants, Consf- 2uences, and Evidences. I have attempted to explain the Divine raw, and the principal Duties vvhich it requires ; together with the Foundation, the Nature, and the Effects of Virtue, the true and only obedience to it; and the nature of that Inability to obey it, which is an important characteristic of man ; and the means of our re storation lo Obedience. I have also investigated the means of ob taining, and the means of increasing, grace ; the manner in which, and ihe Persons by whom, they are to be employed. In the course of this investigation, I have endeavoured lo explain the Constitu tion of the christian Church ; the character, and duties of its Members, and Officers ; the Nature of its Sacraments ; and the scheme of its Discipline. In the progress of these Discourses, I have also stated, and en deavoured to obviate, the principal Objections, usually brought against that System of Theology, which I believe lo be revealed in the Scriptures. Thus have I gone through the consideration of the great articles, contained in the Spiritual Providence of God, as di.' closed in the Gospel ; and conducted Man through life, to the last act of that Providence, wilh which he is concerned in the present world ; the act by which he is removed into Eternity. This great and gloomy Event is in the text, ascribed directly to the Providence of God ; and exhibited, not as the result of a natural and necessary decay, nor of a general tendency of things, but of His sovereign pleasure. TTioi^ turneriman to destruction, .aiul sayesi, Return, ye children of nun. Thou art the Agent in bring- 404 DEATH. [SER. CLXIII. ing man to death, and ihe grave ; and by thy command, relumest him io his original dust. All the natural causes of Death, therefore, are only modes, and means, of its accomphshment by the Hand of God. A multitude of considerations necessarily strike the mmd of him, who makes this subject the theme of his serious attention. Of this number are. Its Universality ; Its Extension through the ages of Time / Its Certainly ; lis Uncertainty with regard to the time, manner, and circumr ¦siaiices ; The Causes, hy which it is brought to pass ; and. The Impossibility of escaping or resisting it; Together with many other things, deeply solemn, and capable of being eminendy useful to mankind. But il is my design to consider Death, on this occasion, merely as a part of the great system of Providential Dispensations towards the children of men ; as the Event, by which they are removed out of their present stale of being; as the close of their Probation, and their introduction into Eternity. * It is manifest, that some removal from this world, is a necessary fiart of such a System. A Probation involves in its nature a close. t infers a Trial at that close, by which the character of the man, who has gone through the Probation, shall be finally settled, as good or evil, as acquitted, or condemned. It supposes, also, a Reward, suited to his conduct, and intended to recompense it with absolute propriety. This close, so far as we can understand the subject, must be either painful or pleasant, disgraceful or honourable, according to the conduct of the persons concerned. If their conduct be sup posed lo have been virtuous, obedient, and pleasing lo God; the end of their trial we should naturally expect to be pleasing, and honourable ; and a proof of his approbation of their character. If their conduct be supposed to have been evil, and displeasing to God ; a painful and disgraceful termination of this state of their existence would be rationally expected. The views, which he formed of their conduct, we should naturally expect him to express at their removal from the world. In this world, good men are continually surrounded by spiril- ¦ual enemies, or enemies to their virtue and final welfare. These enemies, it is to be supposed, will on every occasion attempt to lessen their happine.ss, and increase their sufferings. The close of life furnishes the last opportunity for this purpose. This period, therefore, lhe.se enemies must be expected lo seize wilh eagerness, in order lo annoy them so far as they are permitted. The best of men, also, have sinned often, and gready; and have thus merited great evils at the hand of God. Hence, wilh SER. CLXIII.] DEATH. 405 the strictest propriety, they may suffer gready at this, as well as at other seasons. No reason can be assigned, why their enemies may not be permitted to disturb them, therefore, in the article of Death. Their own minds also may, for important purposes, be left at this time to the distresses, arising from the remembrance of their former sins, und from perplexing thoughts concerning their spi ritual condition. Hence various doubts may arise, and anxieties be multiplied. The terrors of Death may encompass ihem, and the pains of hell, of Sheol, or "aSris; that is, in plainer language, the fears of what will befall them in the world of departed spirits ; may lay hold on them. Especially will all this seem easy of apprehen sion, if we remember, that these things may, and will, be in the end benefits to them, through the agency of Him, who is able to bring good out of evil. In this manner may the distresses, some times suffered by good men at death, be sufficiently explained. Wicked men, on the contrary, are often totally careless concern ing all moral and religious subjects, unconcerned about their pre sent or future condition, and indifferent alike to the favour, ancl the frowns, of their Maker. This heedless spirit they sometimes carry with them to a dying-bed ; and, under its influence, are equally stu- Eid, as in the preceding periods of life. On this account il is to e expected, that such men should, at times, have no bands in their death. Disease, also, often weakens their capacity of thinking ; and prevents them from coming to any just conclusions concerning their past conduct, their present state, and their future allotments. Frequendy, too, they labour to make a virtue of necessity, to re sign themselves quietly to the death, which they see they cannot avoid, and lo submit to that God, whom they now feel themselves unable lo resist. This, they frequently mistake for Christian resig nation ; although totally unlike it in every important characteris tic; and, under the influence of this mistake, sometimes leave the world with a degree of composure. Nor is it unreasonable to believe, that these things are the result of a Judicial Dispensation of God. We know, that He has given up men judicially lo strong delusion, thai they should believe a lie. In what case can such a Dispensation be supposed with more pro priety, than in that of gross, long-continued, and obstinate, sin, per petrated by a heart, hardening itself in iniquity through life. Such a heart certainly may with propriety be permitted to deceive itself, »t any time during its probation: and this deception may,foraught that appears, be enhanced by its external enemies. Evil men often deceive, and flatter with false hopes, their dying companions. No reason can be given, why the same mischievous office may not be performed by other evil beings. To these things it ought lo be added, that such men have, in leveral instances, died in alarm and horror; when, from the pains token to conceal the circumstances of their death, they may have 40G DEATH. [SER. CLXIII. been supposed lo leave the world in peace. There is a general disposition in mankind, to think and speak favourably of the dy ing, and the dead. In this solemn case, even personal hatred is apt lo give way to compassion ; and every prejudice to be lost in concern for him, who now ceases to be either our enemy, or qui rival. Often, also, we speak favourably of deceased persons from compunctions of conscience ; from a desire to be thought candid, and kind ; because they were our relations, or friends ; or because they were of the same parly, or sect, with ourselves. Frequently we make the case our own ; wishing, and, under the influence of our wishes, believing, that their exit may be hopeful and safe, because we are of a similar character, and may, in this case, die hopefully also. Infidels, particularly, have often taken great pains to persuade the world, that their fellow-Infidels died with serenity; and, when their last moments have been embittered by remorse, and terror, have concealed this fact wilh every ingenious and la borious effort. No man can mistake the reason of this conduct. The acknowledgment that these persons died in fear and anguish, would convince every man, that they doubted of the doctrines, which they professed to. believe ; and were afraid that the Scrip tures were still of Divine origin, and that thus Infidelity would re ceive a wound, which could not be healed. Several instances of this nature have been disclosed to the world ; and have furnished strong reasons to believe, that, if the whole truth were discovered, many more would be found. These considerations, taken together, prove beyond debate, that the serenity, whether assumed or pretended, with which wicked men are supposed lo die, is false, and hollow ;,on the one hand, the mere result of ignorance, or stupidity ; on ihe other, a veil em ployed to cover either from themselves, or their fellow-men, the real stale of their minds at death. From this source, therefore, no good can be augured for them ; and no support warrantably gain ed by their impenitent survivors. With these things premised, I observe, I. That Death is accomplished by the hand of God. Thou turnest man to destruction, and sayesi, return, ye children of men. Thus it was threatened to our first Parents, and to their Posterity. It was threatened, and executed, as the reward of sin. Its universal execution is, therefore, a decisive proof of the univer sality of sin. II. Death is a direct, and strong, expression of the viezvs, which God entertains concerning ihe character of man. This remarkable Event is a part of the Providence of God, and the result of an immediate act of Him alone ; a fact, in which his hand is seen, and his pleasure expressed. It is, therefore, a direct expression of the views, which he forms of the human character. That we should leave the world in some manner, or olher, may not unnaturally be regarded as a necessary event in the Providen- SEB, CLXIII.] DE.\TH. 407 tial system ; necessary, not for its own sake, but for the sake of other events, lo the exislen :e of vvhich it is indispensable. In this view, il may be considered as no testimony of the approbation or disapprobation of God. In this view. Death may be consider ed merely as an expression of the Divine pleasure concerning something beyond the present world ; some future purpose, lo which our removal is a necessary introduction. But the manner, in which we are actually removed, the circumstances, which now attend our departure, are plainly unnecessary lo the removal it self, and to any allotments, which are destined lo us beyond the grave. Were all mankind to leave this world, as Enoch and Elijah left it; or were they, without pain or sorrow, to drop these corrupti ble bodies, and be invested with those which are incorruptible, immortal, and glorious ; their exit would be justly considered as a most happy omen, that they were destined lo a future slate of favour and enjoyment. All men would say with unanswerable force, that these splendid and auspicious circumstances were in dubitable proofs of the Divine pleasure; proofs that God regard ed us wilh kindness only, and intended, that we should be only prosperous in the coming world. In the same manner, and with the same evidence, we are compelled lo conclude, that the gloomy, distressing circumstances, with which we are conveyed out of lime into Eternity, exhibit the anger of God against our race ; and forebode a melancholy reception in the world, whither we go. The long-continued decays, and the violent diseases, with vvhich our removal is accomplished; the wasted strength, the corrupted frame, the livid aspect, the enfeebled understanding, which pre cede our dissolution ; the struggles, the convulsions, the fears, the agonies, with vvhich we give up the ghosl ; are certainly, to the eye of just consideration, strong intimations of the manner, in which God regards our conduct here, and of the treatment, vvhich we are to expect from him hereafter. So far as his designs can be learned from this dispensation, no such reception can be ex pected from him, as will support a trembling mind, just ready to enter the regions of future being. On the contrary, a fearful looking for of Judgment, and fiery indignation, must naturally alarm every child ol Adam, while bidding adieu to the place of his probation. Il is not here intended, that Death in any form, or circumstan ces, is an expression of the views, which God entertains concern ing a given Individual. Il may be true ; it undoubtedly is; that Death, in some instances, is so conducted by the Providence of God, as to exhibit the manner, in vvhich Individuals are regarded by him. There is a peace in death on the one hand, and a hor ror on the other, sometimes existing, which, when taken in con nexion zoiih the preceding life, may be fairly considered as dis closing the favour, or the anger of God. But the observations. 408 DEATtt [SER. CLXin. just now made, respect Death, merely as a general Dispensation to mankind ; as an expression of the views, which God forms of our common nature. With this reference, the doctrine, here urg ed, will be seeii to be just, as well as highly important. He, who duly considtrs it, will easily discern, that, if he would form rational hopes of future good,, he must found them on something, entirely diflerent from the natural character, or the usual conduct, of man. . Should il be objected, that death is only a necessity of our na ture, (as ancient Philosophers chose lo consider it) and that there fore, no such conclusion can be drawn from it; 1 answer, that our nature itself is not necessary ; but might have been changed, with infinite ease, by the mere pleasure of God. I answer also, that none of Itie actual circumstances of Death are al all necessary, any farther than that his pleasure has made them so ; for wilh in finite ease he could remove all men from this world, as he removed Enoch and Elijah. , III. Death arrests mankind at every age of Ufe. This is undoubtedly one of the most mysterious Dispensations of Providence, with which we are acquainted. God, we certain ly know, does nothing without a sufficient reason. But we can al lege, we can devise, no reason, why children should be created, and close their eyes in death, al the very moment when they first open them upon the light of the living. The agonies of the cra dle; agonies, suffered by a being, incapable of having done good or evil ; are wholly inexplicable by man ; and leave the serious inquirer in a stale of absolute suspense and perplexity. This perplexity is rendered still more distressing, when we reflect on the apjparent uselessness of their existence here, both to themselves and others ; and the apparent want of any sufficient end, for which they were created. Il is not intended that no apparent end of their being exists ; but that none, satisfactory lo the human mind, is visible in the circumstances which attend them. The very mysteriousness of the fact is one useful thing ; and will contribute to persuade us, that we ought readily to believe olher mysteries which are of great importance. He, who admits the Providence of God, and acknowledges wisdom, and goodness, to be the source of it all, will see, in this event, .abundant reason lo determine, that the mysteries of the Gospel are no objection toils truth orrevela tion. Mysteries are no more an objection against the Gospel, as a work of God, than against Creation and Providence, as works of the same Great Being. That the Dispensation in question is a work of God cannot be doubted. That a Reveladon from Him should resemble his other works, and be mysterious in some such manner, as they are mysterious, ought to be pre-supposed. All the works of the same Being ought certainly to be expected lo sustain the same general character, and all the works of an In finite Being must, especially as ihey are formed for purposes SEB. CLXIIL] DEATtt 409 boundless in their nature and extent, be incomprehensible by us, who are of yesterday, and know comparatively nothing. Our pro per business is, therefore, lo trust, where we cannot know; and, in both cases, humbly and devoutly to adore. IV. Death terminates the Probation of Man. That Death ends our Probation, so far as this world is concern ed, I shall not be expected lo prove. That there is no Probation beyond the grave, is evident from the fact, that such a stale is never mentioned in the Scriptures. Every thing, vvhich is said in them concerning futurity, exhibits it only as a state of reward. To this object they conduct us ; and then close their communica tions. But this is not all, nor even the chief proof of the Doctrine. In Eccl. ix. 10, we are informed, that there is no work, device, knowledge, nor wisdom, in the world of departed spirits, whither we go. The work, here mentioned, is plainly the work of salvation ; and this, it is declared, cannot be done. Hence Solomon exhorts us to do this work wilh our might, while we are in the present world. In Acts iii. 21, St. Peter says concerning Christ, Whom the Hea ven must receive, until the times of the restitution of all tiling.^. But Christ, we are elsewhere informed, will come a second time to Judgment. At this time then, all things will be restored, vvhich will ever be restored. The present Heavens and Earth will pass away, and be succeeded by new Heavens, and a new Earth, in which righteousness will dwell for ever. But we are abundantly assured, that, al this period, the everlasting rewards of the right eous and the wicked will commence. There will, therefore, be no future Probation. In John ix. 4, our Saviour says, TTte night cometh, in which no man can work: that is, the season, of vvhich Death is the begin ning, and Eternity the continuance. All the probationary work of man, therefore, is ended when death arrives ; and will never be resumed. V. Death ends the Enjoyments of ihe Impenitent. Son, says Abraham lo the rich man, remember that thou in thy life-lime rcceivedst thy good things. This was said lo a man in the future world, immediately after his death ; and said by a glorified spirit. It was said lo a man, humbly, and earnestly, asking for a drop of water only ; the least good, of which we can form a con ception. Il is alleged, also, as a reason, why he must not expect even this liltle good. What is this reason ? It is, that he had re ceived all his good things on this side of the grave. The list of his good things was therefore completed. Of ihese enjoyments, some such men have more, and some less. All, however, have very few, compared with the necessities of a rational, and immortal mind ; although each has many, when com pared with what he deserves. But whether they be few, or many. Vol. IV. 52 410 DEATtt [SER. CLXIIL they all exist in the present world only. Beyond the grave, every such man will find Eternity destitute of all good to himself. VI. Death terminates the Sufferings of the Righteous. And likewise, says Abraham to the rich man, and likewise Lazarus evil things ; but nozo he is comforted. When Lazarus finished his earthly existence ; he bade adieu to his last sorrows. All, that now remained for him, was comfort. The prospect before him was only bright and glorious ; the unclouded morning of eternal day. God now began to wipe away all tears from his eyes; and ihe Lamb to feed him, and to lead him to living fountains of waters. Good men, in this world, although never punished according to their desert, suffer in many instances long and severely. Some times they have trial of cruel mockings, and scourgings, sometimes of bonds dnd imprisonment. They have been stoned, sawn asun der, tempted, und slain with ihe sword. They have wandered about in sheep-skins, and goat-skins, being destitute, affiicied, tormented; and have been compelled lo find a refuge in deserts, in mountains, in dens, and in the caves of the earth. Even where these dreadful evils of persecution have not been undergone, they have still en countered severe distresses from sickness, pain, poverty, bereave ments, melancholy, desertion, and many olher calamities, incident to our unhappy stale. How delightful must be the remembrance to every such sufferer, that these distresses constiiute his whole portion of wo. Few things can more effectually contribute lo prevent him irom fainting, when he is rebuked, or persuade him lo run wilh patience the race which is set before him. Let every Christian, then, bow submissively lo the chastisement of his Hea venly Father ; and sustain himself under every trouble with the full assurance, that his sorrows will soon have passed away for ever. VII. The Termination of human Ufe, is wisely appointed by God. Lille is long enough for the sinner, and for the saint. Seventy years are a sufficient period to try the character. Were the sinner lo continue longer in the world ; he would still be equally hopeless, and more guilty. Habits of wickedness, strengthened through so long a period, admit neither of removal, nor of hope. Whither shall we go, to find penitence, after this period is passed ? The Antediluvian world was immensely more wicked than the present; because men lived a thousand years. Their plans of sin were vastly more extensive ; their sagacity in pursuing them gready superior; their opportunities amazingly more numerous; and their hopes of success beyond comparison belter founded. In this man ner, their evil habits became fixed beyond recall; while Death was al such a distance, as to make the present hfe seem not a little hke an eternal duration. What existed then, would, in the hke circumstances, exist now. Were human life to be equally pro tracted ; mankind v/ould soon become as profligate, as they were before the deluge. SER. CLXIIL] DEATH. 411 That the present life is a sufficient period of probationary ex istence to the Righteous will be readily acknowledged by all men. Every person of this character secures, within this period, an everlasting inheritance beyond the grave. This is the end, for which we live ; the only end, of real importance. When this end, therefore, is secured, no good reason can be given for pro tracting the date of the present life. It cannot be alleged, that the sufferings of it are so few and small, or the blessings so nu merous and great, as to render it desirable, to those vvho have become entitled lo the Heavenly happiness, to lengthen out a wearv pilgrimage in the present world. It is no uncommon thing for the Righteous themselves to be desirous, with St. Paul, to depart, that they may be with Christ in a future and belter world ; and this, notwithstanding all the gloom and terror, with which Death is arrayed. Plainly, therefore, the present period of human life is well suited to the circumstances of both saints and sinners ; and wisely appointed by God. From these considerations concerning this solemn subject I de rive the following REMARKS. 1. It is manifest, that in the circumstances of our Departure from ihis world, there is much room for misjudging, concerning the char acter of those who die. There are, I acknowledge, instances, in which we may estimate this character with a high degree of probability. There are in stances, in which wicked men strongly exhibit, both their wicked ness and their awful apprehensions of an approaching retribution ; so strongly, and so decisively, as to forbid every rational hope, that it will be zoell zoith them in a future world. There are other instances, in which their stupidity is so entire, and their |iresump- tioii so gross, as to create necessarily the most unfavourable ap prehensions concerning them. There are cases, on the contrary, in which the views of good men are so clear, and just, their sen timents so fraught with the spirit of the Gospel, and their hopes so bright, rational, and Evangelical, as to leave no painful doubt toncerning their future destiny. All this, however, is to be con sidered in a direct and intimate connexion with the preceding lives of the persons in question. But there are also many more cases, with respect to both classes of men, in which a determination, such as would be satisfactory to a candid mind, is by the circumstances, on which il must be founded, rendered plainly impossible. Sinners, I mean such as possess the character of impenitents throughout their lives, are, il IS to be remembered, often as amiable by nature, as any of thoso who become Christians. They are often as religiously educated; aro trained to habits equally desirable; and possess, to the eye ot the world, characters as unimpeachable, and even more agreeable, 412 DEATH. [SER. CLXHI than many persons, who ultimately become penitents. The grace of God descends, not unfrequently, upon men of originally harsh, violent, rigged, sordid, proud, or unfeeling tempers ; ujion men, erroneously, grossly, narrowly, or not at all, educated ;• upon men, \ong habituated to many sins ; upon men, rendered unamiable by an unresisted, pertinacious, and riveted indulgence of these odious dispositions. On the olher hand, there is no reason to believe, that the young Ruler, who came to Christ lo inquire what good thing he should do, that he might have eternal life, was sanctified; although we are informed, that Jesus, beholding him, loved him. As little reason is there lo believe, that many others of our race, possessing a character equally amiable, both by nature and habit, are ever renewed by the Spirit of God. Persons of the former class, also, carry through life, notwithstanding their renovation, notwithstanding the real and important moral change, made in them by this event, not a little of their original, unamiable spirit. Their remaining sinfulness will often show itself in an unpromising as well as unhappy manner. Candid and charitable persons, who live by their side, will, indeed, see many appearances of piety, mingled at times, wilh the operations of this untoward character. But the world al large will discern very few ; and persons pecu liarly prejudiced will perceive none. When, therefore, such men leave the world; it is plain, that, if they should leave it full of hope, and even of exultation, all those, who believed nothing con cerning their sanctification, and remembered only the unamiable parts of their character, would now regard their hope and exulta tion as unwarranted by the Gospel, and founded only in delusion. Equally evident is it, that those, who with less prejudice saw them only at a distance, and marked only the prominent, and perhaps the disagreeable, parts of their conduct, would entertain many doubts, and very limited hopes, concerning their present charac ter, or future welfare. Those Christians, who were intimately con necled with them, knowing them better, would indeed judge more favourably. But this judgment would by others be regarded as the result of mere prejudice, and the blind spirit of party. Those of the latter class would, on the olher hand, be regarded wilh affection and complacency. All their commendable actions, which, il is to be recollected, are usually very pleasing to mankind, because they are chiefly intended to give them pleasure, would now be remembered with peculiar advantage to their character. The prejudice in favour of the dead would operate peculiarly in their favour. The hope of our own final safety, founded on the belief, that they were safe, and that we were like them, would render us eager to conclude well concerning them. The wish of all around us, thai their future state might be happy, and the silence of all concerning every thing, which might unsetde this favourable opi nion, would give it increasr^d and often irresistible, strength. Thus, when to the judgment of strict scrutiny, the case might seem at the SER. CLXIII J DEATtt 413 best, doubtful and distressing, it would be regarded wilh high hopes, and abundant consolation ; since no such scrutiny would be em ployed. At the same lime, il is ever lo be remembered, as I have shown al large in a preceding discourse, that the Scriptural evidences of piety are often not without great difficulty applied lo the state of our own minds. Hence multitudes of good men, probably, expe rience many doubts, and difficulties, throughout their lives. Chris tians, who are modest, timid, and easily apprehensive, will there fore naturally, and often, conclude against themselves. Bold and rash men, on the contrary, nay, even such as are easy, and quiet, and always prone to hope well, will al least as often, and as natu rally, conclude in their own favour. An extensive knowledge of sin, and a watchful observation, on the part of him, who possesses such knowledge of the sins, committed by himself, can hardly fail of producing many anxieties on a dying-bed. Ignorance and inat tention, concerning this interesting subject, will, to a great extenl, have the contrary effect. From these considerations, and others of a similar nature which cannot now be mentioned, il is evident, that this subject must be attended, often, with great uncertainly ; and in very many cases cannot be judged of without extreme danger of eri-or. The rea son, why it has been here discussed, is a wish lo prevent those un founded and dangerous hopes, and those unnecessary and cause less fears, which bad men on the one hand, and good men on the other, derive from very doubtful appearances, attendant on the deaths of others. Let it be remembered, that the Scriptures have no where made the circumstances of ourdecease, proofs of our mor al character. These they have taught us to look for in the life. Every tree, saith our Saviour, is known by iis fruits. He who has lived a life of piety, he who has actually exorcised |5iety while he lived, will find, however anxious may be his last moments, ample consolation in the future world. He vvho has not, however peace ful may be his death, will fail of happiness beyond the grave. 2. TTtese observations teach us ihe immense importance of obtain ing the favour of God in the present life. There is no more affecting proof, that we are altogether in the hands of God, ami arc entirely disposed of according to his plea sure, than that, which is soon in our death. He, who removes us from this world, can plainly remove us to any place, and dis- Eose of us in any manner, vvhich he chooses. Dreadful would it e beyond expression, should he make us die for ever, and through out our future existence, make every succeeding death more dis tressing, than that, which went before il. Dreadful would it be, should he make all our future being a state of unceasing death, both to the body and the soul. With what force and propriety, has our Saviour required us, to fear Him, who is able to destroy ^otk the soul and the body in hell ! 414 DEATH. [SER. CLXIII. As this life is the only time of probation to man ; the present is the only period, in which this mighty evil can be prevented. Seize, therefore, this golden season ; and, while it lasts. Work out your salvation zoith fear, and trembling. Think what it will be to die for ever. Remember how short life is ; how uncertain ; by how frail a tenure possessed ; and how apt to vanish before we au-e aware. Feel, that in this short period, if ever, your salvation is to be secured. Remember, that to all the impenitent, the first death comes too soon, and is always a dreadful introduction to a second infinitely more dreadful. If the first death is terrible lo you, and lo all men ; think what it must be, to endure these ter rors in endless repetition. Soon, I beseech you, call lo mind how soon, the sun of the longest day goes down. Think how often it is lost in clouds, before il has reached the meridian. Count not upon the evening of life. By him, who postpones the business of the day, it will never be done. Awake from the fatal slumbers of sloth ; from the deceitful hopes of procrastination ; from the be numbing torpor of security in sin. Let nothing stand between you and Heaven. What would you not give to purchase this glorious possession ? What exchange for it would you receive ? How poor must he be, who through this life possessed the world ; and throughout his endless existence was in want of all things ! How wretched he, who wallowed in pleasure here, and languished out Eternity in lamentation, mourning, and wo ! 4. How poor a portion is that of the wicked. The portion of the wicked is all received, and expended, during this little life ; and is finally terminated by the grave. Its enjoy ments are small ; they are few ; they are mingled with many woes ; they are embittered by many disappointments. Many dangers continually betide men of this character; and many fears beset them. Often they are cutoff in the beginning, often in the midst, ^f life ; and always before thev are ready. On a dying-bed, they are unable to look back, wilh comfort, on any thing, which ihey have done ; or forward, wilh hope, lo any thing which awaits them. Here their enjoyments bid them a final adieu. All their future be ing is a long and dreary night, with no succeeding day. 4. With how much wisdom do the Righteous choose their portion. Godliness, says St. Paul, is profitable unto all things, having the promise of the life that now is, and of ihe life which is to come. The nature of the case, and the experience of man, furnish am ple proof of the truth of this declaration. A great variety of con siderations combine their evidence to prove, that a good man is, even in this world, happier than a bad one. External enjoyments may indeed be distributed to either, indifferently, in greater or less numbers. There are cases also, in which either may be pe culiarly unhappy. The fair application of the rule is, undoubted ly, to what may be called the average of human life ; and, if ap- SEB. CLXin.] DEATtt 4I5 plied to this object, it will be found unquestionably and universal ly just. Enjoyments, it is to be remembered, are what the mind finds, or makes, them. Plain food is delightful lo the palate, by which it is relished ; while the daintiest viands are lost upon a sickly ap petite. The spirit of a good man disposes him to consider, and enables him to receive, all his enjoyments as gifts from the best of all friends ; and to exercise continually, gratitude lo that Friend; the most pleasing of all emotions. On this Friend also, he per petually relies, as perpetually able, and inclined, to befriend him ; as present wherever he is ; as knowing whatever he needs ; as ex ercising towards him everlasting loving-kindness ; and as having given his own immoveable promise, that all things shall work to gether for his good/. This train of considerations, regularly attend ing his whole cotirse of enjoyments, cannot fail lo enhance the value of every blessing, in which he shares ; and lo spread warmth and light, and life, around him in his journey towards Heaven. At the same time, he is al peace wilh himself. He has submitted to God: he has yielded himself lo the Redeemer. The war be tween his inclinations and his conscience, the tumult of his pas sions and his fears, has in a great measure subsided. To this state of agitation, has succeeded the peace of forgiven sin, and an approving conscience. The long night of darkness and storm has retired ; and a serene and cheerful morning has arisen upon the world within ; a happy presage of perpetual day. A mind, at peace with itself, is the only mind at ease : and a mind without ease is ill pre])ared lo enjoy. Whatever good the world gives, must be imperfectly tasted by him, vvho is unsatisfied with himself, conscious of his exposure to the anger of God, and terrified by expectations of future wo. An exemption from these evils is the first great step towards sincere ha))piness, and confers a capacity for enjoyment, which, without it, must be for ovor unknown. But the present state is far from being a slate of enjoyment only. The means of soothing sorrow are at least as necessary to us, as those of enhancing comfort. In this important privilege, the superior ity of the good man's choice is perhaps still more conspicuous. Peace of mind blunts, in a great measure, all the shafts of adver sity. A strong sense of the univei-sal Government of God, and of his friendship to the soul, change the very nature of afflictions ; and transmute them from curses into blessings. At the same time, the Hope of the Gospel, always present lo the mind of such a man, administers to him the richest consolation in every sorrow ; reminds him daily, that in this life only will he be a sufferer ; and directs his eye to that world of approaching peace, and prosper ity, where his afflictions will finally flee away. In Death itself, all these privileges vyill be his. Hope, particu larly, and peace, will sooth all the suflcrings of a dying-bed, and illumine his passage into Eternity. Or should he, as is some- 416 DEATH. [SER. CLXIV. times the case, find fears and sorrows await him at this period; this is his last enemy, and possessed of p^wer over him but for a moment. Thus the good man goes through the present life, possessed of a happier character, and of a happier lot, than any, which can be challenged by bad men. His enjoyments are superior in kind, in number, and in degree. He possesses alleviations of troiible, to which no bad man can make any pretensions. Death itself is to him often peaceful; and cften filled with hope and consolation. Whenever it is not ; il is still the termination of all his sorrows. In the fiiture world, the difference is infinite. When the good man resigns his body to the grave, and his spirit lo the hands of God who gave it; he enters immediately into the joy of his Lord. Sin and suffering, time and death, hold their dominion over him no more. The dawn of his future being is to him the dawn of everlasting day. In this immense duration, his life will be an un interrupted progress of virtue, honour, and enjoyment. Fixed for ever in the world of glory, and surrounded by the General assembly of the first-born, a companion of angels, and a child of God, he will look back with ineffable delight, on that choice, which accomplished the end of his being, and made life and death bless ings to him; and will stretch his view forward with transport lo joy succeeding joy, and lo glory surpassing glory, throughout ages, which cannot end. SERMON CLXIV. THE IMMEDIATE CONSEQUENCES 07 DEATH. EoGLniASTES xii. 7. — Then shall the dust return to the Earth as it wai, and the spirit shall return lo God who gave it. In my last discourse, I made several observations concerning Death, considered as the last Dispensation of Providence to man in the present world. T%e immediate Consequences of Death fur nish the next subject of our investigation. In the text we are told, that, when man goeth to his long home, ihe dust, or body, shall return to the earth, of which it was formed, and that then also, the spirit shall return to God who gave it. In considering this subject, I shall follow the order of discourse here presented to us ; and examine those things which, immediately af ter Death, respect, I. TTte Body; and, II. The Soul. Under the former of these heads, I observe, 1 . That the body is changed inio a corpse. Death is the termination of all the animal functions of our na ture. So long as these continue, life, the result of them, diffused warmth, activity, and beauty, throughout our frame. In this stale, the Body is a useful, as well as pleasing, habitation for the soul ; and a necessary, as well as convenient instrument, for accomplish ing the purposes, to which il is destined in the present world. But, when these functions cease, life also ceases. The Body then be comes cold, motionless, deformed, and useless. The form, which once gave pleasure to all around il, now creates only pain and sorrow. The limbs are stiffened ; the face clouded with paleness ; the eye closed in darkness; the ear deaf ; the voice dumb; and the whole appearance ghastly, and dreadful. In the mean time, the spirit deserts its ruined habitation, and wings its way into the unknown vast of being. 2. TTte Body is conveyed to ihe grave. Necessity compels the living to remove this decayed frame from their sight. Different nations have pursued different modes of ac complishing this purpose. By some nations the Body has been consumed with fire. By others il has been embalmed. By some it has been lodged in tombs, properly so called. By some it has been consigned to vaults and caverns ; and by most has been bu ried in the grave. All nations, in whatever manner they have dis- VOL. IV. 53 418 THE IIWMEDIATE [SER. CLXIV. posed of the remains of their departed friends, have with one con sent wished, like Abraham, to remove their dead out of their sight. In this situation the body becomes the prey of corruption, and the feast of worms. How humiliating an allotment is this to the pride of man ! When the Conqueror, returned from the slaughter of millions, enters his capilol in triumph; when the trumpet of fame proclaims his approach, and the shouts of millions announce his victories ; surrounded by the spoils of subjugated nations, and followed by trains of vanquished kings and heroes ; how must his haughty spirit be lowered to the dust by the remembrance, that within a few days himself would become the food of a worm, reign ing over him with a more absolute control, than he ever exercised over his slaves. Yet this will be the real end of all his achieve ments. To this humble level must descend the tenant of the throne, as well as of the cottage. Here wisdom and folly, learn ing and ignorance, refinement and vulgarity, will lie down together. Hither moves with an unconscious, but regular step, the Beauty that illumines "the gay assembly's gayest room;" that subdues the heart even of the Conqueror himself; and says, " I sit as Queen, and shall see no sorrow." All these may, and must ulti mately say to corruption, TTtoM art our father, and to the worm. Thou art our mother, and our sister. But we are not yet at the end of the progress. The next stage in our humiliation is, to be changed into dust. This was our origin : this is our end. The very clods on which we tread, were once not improbably parts, to a greater or less extenl, of living beings like ourselves. Not a small part of the surface of this world has, in all probability, been animated, and inhabited by human minds : and the remains of man are daily perhaps, as well as insensibly, turned up by the plough, and the spade. II. TTte Events which immediately after Death concern ihe Soul, are ihe following, 1 . At Death the Soul quits the body, to return to it no more. Al Death, the animal functions cease ; or rather the cessation of them is Death itself. Then the flexibility, the power of action, and the consequent usefulness to which they gave birth, are ter minated also. The Soul, of course, finds the body no longer fitted to be an instrument of its wishes, or its duties. The limbs can no longer convey il from place to place ; the tongue communicate its thoughts ; nor the hands execute its pleasure. Deprived of all its powers, the body becomes a useless, and uncomfortable residence for a being, to whose nature activity is essential, and the purposes of whose creation would be frustrated by a longer confinement to so unsuitable a inan.sion. We cannot wonder, therefore, that the Author of our being should, in his providence, remove the Soul from a situadon, so contradictory in all respects to the design of its existence. SEB. CLXIV.] CONSEQUENCES OF DE.\Ttt 41 9 The proof of the fact, which I am considering, and of the exist ence of the Soul in a slate of separation from the body, has to a freat extent, been necessarily given in a formerdiscourse; in which attempted to show, that the Soul is not material. To that dis course 1 must, therefore, refer my audience for these proofs. It may, however, not be improper briefly to mention some of them on the present occasion. The first which I shall mention, is the Text. Here we are in formed, that the dust, at death, shall return to the earth, as it was ; and the spirit shall return io God who gave it. That the soul and body are two distinct beings, and that at death one returns lo the earth, and the other to God who gave it, are truths, declared in this passage in a manner so plain, as probably never to have been mis apprehended by any man, not embarked in some philosophical controversy. Secondly ; Of Abraham, Isaac, and Jacob, it is said, accordingly, that ihey gave up the Ghost, or rendered their spirits to God, who gave them. In Exodus, God saith, I am the God of thy father, the God of Isaac, and the God of Jacob. God, our Saviour observes, is not the God of the dead, but of the living ; that is, of the spirits oi Abra ham, Isaac, and Jacob ; living at the lime, when this declaration was made to Moses, Accordingly this passage is alleged by our Sav iour to the Sadducees, as full proof of the avaffratris, or separate ex istence of souls beyond the grave. Of these persons also, it is said, that they were gathered unto their people. This declaration is commonly, but very erroneously, understood to mean, that iheir bodies were gathered to the bodies of iheir kindred; and is supposed lo be equivalent lo the Scrip tural phrase. They slept with their fathers. But in this sense, it is, in many instances, obviously untrue. Neither Abraham, nor Isaac, was, in this sense, gathered unto his people. The peo ple ol Abraham were all buried either in Padan Aram, or in Ur, of the Chaldees ; while he was buried in the cave of Macpelah, in Canaan. Isaac was buried wilh none of his friends beside his Parents ; and lhe.se could not be styled his people. The people, to whom these persons were gathered, were the assembly of the blessed. Thirdly ; In conformity to this interpretation, Christ says con cerning Lazarus, that he died, and was carried by angels io Abraham s bosom : a complete proof, that Abraham was in existence among the blessed, al the time to which this parable refers. Fourthly ; Christ said lo the penitent thief on the cross. To-day shall thou be with me in Paradise, This could not be true, unless the Soul of the thief existed in a separate state. Fifthly ; St. Paul declares, 2 Cor. v. 6, that. While we are ai home in Ihe body, we are absent from the Lord; and subjoins. We are con fident, I say, willing rather io be absent from ihe body, and present viih ihe Lord. Here, this Aposde teaches us, that Christians can 420 THE IMMEDIATE [SER CLXIV be absent from the body ; and that this absence must take place, to enable them to be present wilh the Lord ; and that, whenever it does take place, they will be present with the Lord. Christians, therefore, that is, the spirits of Christians, exist in a slate, separated from the body. Sixthly; The same Apostle, Phil. i. 21 — 23, says. Forme iolive is Christ, and to die is gain: and again, I have a desire to depart, and to be wilh Christ, which is far better. When the Apostle says. For me io live is Christ, he declares, that the present life is lo him a source of high enjoyment. But if he did not exist in a separate state, his death would put an end lo all his enjoyment : being an absolute termination of his consciousness. If, then, he had the least degree of enjoyment, while living ; his death, destroying this enjoyment, and supplying no other in its place, would with mathe matical certainty be a loss lo him. How much greater must this loss be, when, as he informs us. It was Christ to him to live. Can any sober man believe, that St, Paul meant to declare death, which, according to the opposite scheme, is merely a temporary annihila tion, lo be greater good, than the happiness, indicated by this expressive phraseology ? But the Apostle himself has determined this point. He has told us, that the gain of his departure consisted in being wilh Christ, in a state of happiness totally superior to any thing, found in the pres ent world. Here, indeed, he enjoyed the presence of his Saviour, in an eminent, perhaps in a singular degree ; yet in a manner far inferior to what, he was assured, he should find immediately after death. Seventhly ; St. John, when caught up to Heaven, beheld a great mul iitude, which no man could number, of all nations, and kindreds, and peoples, and tongues, standing before the Throne, and before the Lamb, clothed in white robes, with palms in iheir hands, uniting with ihe angels in iheir everlasting song of praise. The Apostle asked who these persons were. The interpreting angel informed him that ihey were those who came out of great tribulation, and had washed their robes, and made ihem white in the blood of the Lamb, There fore, he adds, are they before the throne of God, and serve him, day and night, in his temple : and He that sitiethonihe throne, shall dwell among them. They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat : For the Lamb, which is in the midst of the throne, shall feed them ; and shall lead them unto living fountains of water : and God shall wipe away all tears from their eyes. It will not be denied, that these were men; and deceased men: nor that the time, referred to in this passage, was long antecedent lo the resurrection. They were, therefore, separate spirits : conscious, virtuous, happy, beings. It may be said, and truly, that all this passed in vision. But it must be added, and must be admitted by those who say this, that a vision. SER. CLXrV.] CONSEQUENCES OF DEATH. 421 communicated by the Spirit of God, exhibits nothing but what is true. Eighthly ; In conformity to this representation of St. John, St. Paul says, 1 Thess. iv. 14, For, if we beUeve ihat Jesus died, and rose again, even so them also, who sleep in Jesus, will God bring with him; that is, as the sixteenth verse informs us, when he comes to the final Judgment. Who are those, whom God will bring with Christ at this time ? Certainly not the bodies of the Saints. They will be raised from the grave ; and cannot be brought wilh Christ. The only answer, therefore, is, he will bring with him the spirits of just men made perfect Ninthly ; Christ informs us, thai Lazarus died, and was carried by angels to Abraham'' s bosom ; that ihe Rich man died, and in hell lift up his eyes, being in torments ; and all this, while the five Breth ren of the Rich man were still Uving in the present world. Now I ask, whether the body of the Rich man was al this time in hell ; or the body of Lazarus carried by angels to Abraham's bosom? These questions can need no answer. The consequence is, there fore, unavoidable. Should an objector say, that this representa tion is parabolical ; he will say il, only lo escape from an argu ment, which he cannot face. That parables are a figurative reji- resentation is acknowledged. But he must be a hardy commentator, who will assert, that they exhibit any thing but truth. I might multiply proofs of this doctrine to a very great extenl : for the language of the Scriptures concerning this subject is entirely uniform. But I shall only add one more, of a nature somewhat different from those which have been already alleged. The body of Jlfo^es was buried by God in a valley, in the land ofMoab, over against Beth-peor, Yet Moses appeared on the Mount of transfig uration, and conversed with Christ. Wilh this scheme of interpreting the Scriptures, almost all who have professed to believe them, have coincided in every age of the Church. Probably no individual has ever thought of finding in them the opposite doctrine, unless when forced lo il by a wish lo support some other favourite tenet. Dr, Priestly has plainly adopt ed it, because he thought the Immateriality of the Soul inconsist ent with his views concerning the nature of Christ. There is no more difficulty in supposing the soul of man to be ca pable of existing in a state of separation from the body, than in sup posing any olher spirit to be capable of existing without a body. Angels we know are unembodied. In the same state, the spirits of deceased persons may exist with as little difficulty in the eye ol sound philosophy, as Angels. Aware of this truth. Dr. Priestly has strenuously laboured to disprove the existence of Angels also; in my view, without the least aid of philosophy, and in direct defi ance of Revelation. If the Scriptures do not assert the existence of Angels; they cannot be said lo as.sert any thing; for they do not assert any thing with more clearness, or precision. If theii 422 THE IMMEDIATE [SER. CLXIT. assertions concermng this subject can be subverted by criticism ; there can be no assertions, which criticism may not subvert. 2. The Soul, after Death, returns immediately io God, io give an account of its conduct in ihe present life. This appears to be the plain language of the text, in which the return of the body lo the dust, and of the soul to God, are exhibited as co-existing events. That the purpose of its return to God is, that it may give up its account, appears sufficiently plain from the parables of the talents and the pounds. In these, each of the ser vants is exhibited as summoned lo give, and as actually giving his account to his lord concerning his use, or abuse, of the privileges, entrusted to him, immediately after the close of his stewardship. Nor is there, so far as I have observed, any thing In the Scriptures, which is at all inconsistent wilh this scheme of our future destina tion. In this account will be unfolded, alike, the state of the thoughts, and that of the external conduct. Of course, the soul will be furnished wilh a power of recollection, sufficiently capacious to comprehend all that it has done, and will be compelled lo declare it without disguise, enhancement, or evasion. Its secret chambers, and all which they contain, or have ever contained, will be laid open lo its own eye, as well as lo that of its Maker. In this man ner, the motives by which it has been governed, and the moral character, which it has sustained during its probation, will be so entirely developed, as to satisfy even itself, that the investiga tion has been just, as well as complete. The Sentence of God will he pronounced, in perfect righteousness, on all that it has done. To those, who have done the will of God, loved his character, believed in his Son, and turned away from their iniquities. He will say, Well done, good and faithful servants, ye have been faithful over a few things ; I will make you rulers over many things ; enter ye into the joy of your Lord. Of those, vvho have refused, or neg lected, to do these things. He will say. Take ye the unprofitable ser vants, and cast [hem into outer darkness ; there shall be weeping, and gnashing of teeth. 4. In consequence of this sentence, the soul will immediately enter upon a state of reward. When Lazarus died, he was carried hy angels to Abraham'' s bosom. His evil things, or sufferings, were all terminated ; and he was henceforth comforted, or made happy, for ever. When the rich man died, he lifted up his eyes in 'a5»]g, being in torments ; and is de clared, to have received all his good things in the present life. There has been no small debate among Divines; and those, of great reputation ; concerning the places, where the dead will reside, between their departure from this world, and the final judgment. This subject demands too extensive a consideration lo be attempt ed at the present time. It must be acknowledged, that the Ian- SER. CLXIV.] CONSEQUENCES OF DEATH. 423 gu'age of the Scriptures furnishes a foundation for some difference of opinion concerning it. Several expressions, found in both Tes taments, seem to indicate an intermediate place, as well as an in termediate state of existence, between this world, and the final scenes of retribution. After a considerable examination of this subject, and an examination of several able commentators, who have handled it to some extent, I am obliged lo confess myself not altogether satisfied ; and lo say, that, hilherto, I have found diffi culties on both sides. I know of no method, in which they can be removed, except a direct recurrence lo every scriptural passage which relates to the subject, a thorough consideration of each, and an attentive comparison of them all. It is undoubtedly true, that the Hebrew 7'^KJJ' Sheol, and the Greek 'AStis, commonly rendered Hell, or the Grave, in our Translation, do not properly signify either; but always the world of departed spirits. As these words have so extensive a signification, and must be interpreted by every passage of Scripture referring lo that world; there must be room for considerable difference of opinion.* But, whatever may be true concerning an intermediate place of existence, there can, I apprehend, be no reasonable doubt concerning an intermediate state. St, Peter says of the angels that sinned, that God cast ihem down to Hell, and delivered ihem into chains of darkness, to be re served unto Judgment, St, Jude, also, declares them to be reserved, in like manner, unto the Judgment of the great day. From these declarations it is manifest, that fallen angels have not yet received their final judgment, nor, of course, their final reward. This, in deed, seems evident from the phraseology, used by Si. Peter, as. well as by the declarations of both him and St. Jude. The word,. which is rendered from St. Peter, cast them down to hell, is in the Greek, ra^TaiuiSai ; literally rendered cast them down to Tartarus. While this phraseology plainly declares a state of punishment; it indicates directly a diflerent state from that, which is taught by the word yssuva ; the appropriate name of hell in the Scriptures. Aher the rich man died, and zvas buried, il is said by our Saviour, Ae lift up his eyes in hell, being in torments: m the Greek, sv tu- '«ii), in Hades, he lift up his eyes, being in iormenL^. This word also denotes, with sufficient clearness, a different state of suffering from that which is intended by the word yesvvu. In the same para ble, Lazarus is declared to be carried by .'iiigets to Abraham's bo som. The state, in which Lazarus vvas placed, is denoted else where by the word Paradise, To-day, said our Saviour to the thief on the cross, thou shalt be with me in Paradise. But we know from our Saviour's own declaration, that, when he gave up the ghost on the cross, his spirit went, not to hell, but to Hades, or Sheol. For in the sixteenth Psalm He himself says, " Thou wilt not leave • See partieiilarly on this subject Dr. Campbell's Sixth Preliminary Dissertation.. Put 2 and Peters od Job. 424 THE IMMEDL4TK [SER. CLXTV. my soul in Sheol;" rendered, both by the Septuagint and by St. Peter, (quoting this passage. Acts ii. 27, and referring lo it in verse 31) by Hades, the Greek word, by which Sheol is always translated both in the Old and New Testament. Thus il is. Thou wilt not leave my soul in Hades, and in verse 31, his soul was noi left in Hades. The thief, therefore, went to the state, which is denoted by this word ; and not lo that, which is denoted by Heaven, unless this word is supposed lo include heaven. In Heb. xi. 39, 40, St, Paul says, of the Ancient saints. And these all, having obtained a good report through Faith, received not ihe promise : God having provided some better thing for us, that they without us should not be made perfect. The promise here denotes, I apprehend, the good, or reward, promised lo Failh and obedience, in its full extent. This good, the ancient saints are here declared not lo have received, in this extensive manner: something better being reserved for Christians under the Gospel, in which they are to share, together with those, who have gone before them, when they shall be all gathered into the Divine Kingdom, and the state of perfection shall finally arrive. in accordance with these observations, Christ informs us, that the Righteous will possess the Kingdom, prepared for them from ihe foundation of the world ; and the wicked depart into the everlast ing fire (eij Torauf TO aiuviov) prepared for the devil and his angels, not before, but after, the general judgment. St. John also, in the 20th and '21st Chapters of the Apocalypse, teaches us, that the wicked will be cast into a lake of fire ; and that the state of glory destined for the enjoyment of the Righteous, and denoted by his vision ot the jVezo Jerusalem, will commence; after the Judgment is finished. These in both instances are the states of existence, denoted in Scriptural language by the words Heaven and Hell, Still, virtuous men, when they leave this world, go to a state ol enjoyment only ; and impenitent men, lo a state of mere suffering. Lazarus was only comforted, after he left this world ; and the rich man was only tormented. St, Paul informs us, that, when good men are absent from the body, they are present with the Lord, The favourable presence of Christ will, therefore, be afforded to all his followers ; and he will begin to exhibit to them, in a glorious man ner, the everlasting kindness, with which he has had mercy on ihem. When the bodies of mankind are reunited lo their spirits ; there can be no doubt, that the happiness of the Righteous, and the misery of the wicked, will be rendered more complete. But, ante cedendy to that event, both the happiness and the misery will be entire, and unmingled. The happiness will in no degree be al loyed by suffering ; the misery will in no degree be lessened by enjoyment. SER. CLXIV.] CONSEQUENCES OF DEATH. 425 REMARKS. 1 . From these considerations, appears with strong evidence, ihe folly of thai excessive attention, so commonly rendered to our bo dies. Not a small proportion of the care, anxiety, and labour, of man, is employed upon the body. So far as necessity, decency, and comfort, demand these exertions, the demand is certainly reason able ; and will be complied with, when it is in his power,by every wise man. But there are, certainly, limits to this employment, fixed by Revelation, and seen, and acknowledged, by reason. To take, even in this way, the real good of all our labour under the sun, is plainly included in that portion which God hath given us of this labour. The allowance is certainly liberal, and sufficient. But there are anxieties experienced ; there are efforts made ; which are productive of no such good. Common sense continually dis cerns, and declares, this truth. These anxieties, and efforts, are also immensely numerous, eager, and painful. It is necessary lo have food : il is desirable, that that food should be wholesome and pleasant. Il is necessary lo have clothes : il is desirable that our clothes should be convenient and becoming. But there may be excessive care lo gratify the palate, and lo adorn the person. I know of no rational objection lo that mode of life, regularly de manded by common sense, which, according wilh the character and circumstances of an individual, is pronounced by the general sense of propriety to be suited to his station. Yet the whole of life is certainly not to be consumed either in pampering, or adorn ing, the person. Our life is the only period of our probation; and, during that probation, eternal life is to be gained or lost. Wilh such an employment on our hands, it is madness to waste this little period in providing the means of luxury, tojiamper our palates and our pride. Would the epicure, while feasting his sight, and smell, and taste, on viands, lo collect which, he has, perhaps, ransacked both the Indies, remember, that he is pampering his body, merely to make it a more dainty meal to the worms of the dust; it is questionable whether the keenness of his relish would not be blunted, and his solicitude concerning what he should eat, and what he should drink, exchanged for a more becoming anxiety concerning the means, by vvhich he might live for ever. Were the Monarch on his throne, to adorn whom the South has yielded up its gold, and the East lavished its gems, to recollect that within a few days he would be wrapped in a shroud, and lodged in the grave; would not all these splendours fade upon his eye, and [)all upon his heart? Were the beauty, who swims through ihe dance, or sparkles in the drawing-room, with the conscious superiority of her charms, and amid the homage of surrounding admirer.-, to call to mind, that the form which, Narcissus-hkc. she surveyed in the glass with rapture, must within a few days be chilled by the icy Vol. iv. 54 426 THE IMMEDIATE [SER. CLXIV. hand of Death, the roses fade from her cheeks, the splendour van ish from her eyes, and all her elegance of form be dissolved in dust ; must she not be compelled lo believe, that her vanity was misplaced, and worthless ; that she squandered life upon objects, equally undeserving, and mischievous; and that to acquire beauty of mind, to become lovely in the sight of God, and to merit the esteem of angels throughout eternity, were pursuits, infinitely more worthy of rational ambition? The manner, in which God has exhibited his views concerning our bodies, is in no measure calculated lo raise them in our esti mation. He formed them out of Earth. He made them so frail, as to be subjected lo accident, pain, and disease, in ten thousand forms. Al death he returns them lo Earth again. This is their final end. Flesh and blood will not inherit the Kingdom of God. How can pride, vanity, or ambition, dwell so fondly on a subject, so full of frailty, and humiliation ? 2. By the same considerations, zoe are taught ihe folly and inde cency of pride. Pride is a passion, cherished, and fondled, in every human bo som. Still it is one of the most dangerous enemies to our true in terests. 1 have formerly exhibited it as the commencing sin of man ; the real beginning of human apostacy. From that time lo the present, it has been a prime part of our rebellion against God. It is, also, a principal source of our injurious treatment of each other ; mingles with all our love of the world, even with our de votion lo |jleasure ; is unkind ; unjust ; insincere ; imjiatient of the prosperity of others ; jealous ; hard-hearted ; cruel as the grave ; arrogating lo itself the blessings of mankind, and the pre rogatives of God ; unbelieving; and obdurate. With these things iti view, wc shall not wonder to find il, in every degree, pernicious to ourselves. Pride, says Solomon, goeth before destruction, and a haughty spirit before a fall. Both the word, and works, of God, furnish innumerable dissua- sives from ihe indulgence of pride; all of them, however, insufficient to overcome this obstinate evil. Among them, few are more happily adapted to this end, than the truths, vvhich have been mentioned on the present occasion. When we look around wilh exultation on the advantages, which we fancy ourselves lo possess over our fellow- men, and let loose the pride of wealth, the pride of oflice, the pride of influence, the pride of taste, and the pride of reputation ; when we turn our eyes upon ourselves, with all the dotage, exercised by a fond and foolish parent lowards a favourite child, and become inflated with the pride of beauty, the pride of talents, or that most odious of all pride, which is customarily styled self-righleousness ; we can hardly fail of being humbled, and crest-fallen, if we call to mind the end of all our loftiness, exhibited in this discourse. Go to the burying-ground, and walk over its dark, and solemn, recesses. On whom do you tread 1 On ihe mighty man, and the SER. CLXIV.] CONSEQUENCES OF DEATR 437 man of war, the judge, and ihe prophet, and the prudent, and the an cient, the captain of fifty, and the honourable man, and the counsel lor, and the cunning artificer, and the eloquent orator. What are they now? A mass of dust. What have they been ? The food of worms. Is it possible, that beings, destined to this end, should he proud? It is possible. You and 1 are fjroud, as were once these wretched tenants of the grave ; and are destined to the same humble, deplorable end. When, therefore, you contemplate, with high self-complacency, the advantages of person, which you pos sess, or the endowments of the mind; when you look down from superiority of birth, riches, character, or influence, on those below you, and your bosoms swell wilh the consciousness of distinction - remember your end, and be proud no more. Remember, that your gayest attire will soon be exchanged for a winding-sheet, and your most splendid habitation for the grave. Remember, also, that the pride, which you now indulge, will in the future world become lo you a source of the deepest humiliation. In the grave, the beggar and the slave will lie on the same level with you. But in the future world, every humble child ol Adiim will become your superior. Unless you renounce your pride, and assume the humility of the Gospel ; the beggar, and the slave, in many instances, will rise lo a superiority above you, higher than your minds can conceive ; and look down upon you with a con tempt, and abhorrence, which, although you may deserve, you hive never been able to feel. You, in the mean lime, will sink to a depth of degradation, which your present powers cannot mea sure ; and will feel yourselves lowered to a double depth by see ing those, whom hitherto yoii have only despised, elevated to end less dignity and glory. When the day shall arrive, which shall burn luce an oven, all ihe proud shall be stubble ; and the day that cometh shall burn them up, sailh the Lord of Hosts, thai il shall leave them neither root nor branch, 3. TVie^e considerations ought to remind us how near the solemn events, mentioned in this discourse, are to ourselves. It is a propensity of human nature lo believe, that the day of Death must be distant, because we wish it lo be distant. This propensity is continually strengthened, like others, by indulgence; as, is also the wish for its tardy arrival. In this respect we exactly resemble those Israelitish sensualists, whose character the Prophet .^mos describes in this remarkable address : Yt that put far away the evil day; and like those, who said concerning the prophecies of Ezekiel, The vision, that he seeth, is for many days to come ; and he prophesieth cf the times, that are far off. As this propensity is indulged daily, and is checked only by a few peculiarly solemn Events; such as our own sicknesses, and the deaths of those, who are near to us ; as all around us exercise the same disposition ; and as the subject is so gloomy, as never to be contemplated with out pain, nor dismissed without pleasure : most persons i-arcly V2U THE IMMEDIATE [SER. CLXIV. think of death at all ; and, whenever this unwelcome subject in trudes into their minds, either force it out wilh violence, or forget It as speedily as they can. Hence so many of mankind, hence so many of us, make apparently little or no prej)aration for this so lemn event. What palpable folly is manifested in this conduct! Death is not the less near to us, because we choose to think it distant ; nor the less interesting, because we disregard it ; nor the less awful, be cause we lull our fears of it to sleep. We know that we mustdie; we know that death will terminate our probation : and are assured, that it will introduce us to the Judgment. Wisdom therefore de mands, common sense demands, that we should make effectual pre paration for death, by preparing ourselves for the Judgment. Among the means of accomplishing this work, few are so effica cious, as the solemn, habitual, realizing conlemplalion of these subjects. He, who daily revolves in his mind, ?ind laboriously brings home lo his heart, Death and the Judgment, will scarcely fail of very serious exertions to become ready for these affecting scenes. Probably not a person, who is here present, will survive seventy years from this day. A great proportion will be in the grave, as cend to the Judgment, and enter upon the recompense of reward, within fifty years : not a small number within twenty : some, in all probability, God only knows how many, within ten, five, two, or even one. Where then will be our schemes of pleasure, prido, avarice, and ambition ? Where shall we ourselves be? When we open our eyes on the eternal world, and mark the incomprehensi ble vast, which is before us ; how strong will the reasons appear, which urged us to prepare ourselves for this amazing existence! How immensely desirable will it seem to enter upon boundless be ing with a complete provision for our comfort throughout its in terminable ages : a [3rovision, which will fill up every passing year wilh enjoyment, and leave an ample supply for the countless mul titude which are locome! Think, I beseech you to think, how soon the liule lime of life will be gone to you; with what a rapid flight, hours, and days, and years, hasten over your heads. What is the amount of your past life ? A moment. What will be the amount of your life, which is yet to come ? Another moment. And then you will be summoned to the Judgment. 4. How awful must be the final interview ! How awful is the character of Him, to whose presence our souls will be summoned ! From Him we derived our being. By Him, we are continued in being. On him, we are dependent, for every blessing, and every hope. To Him, we are accountable for all our conduct. Of that conduct. He has been an eye-witness from the beginning. He is the God, against whom we have sinned ; who infii^itcly hates sin ; and who has recorded all our transgressions in SER. CLXIV.] CONSEQUENCES OF DEATH. 429 his book. He is our Judge : He is our Rewarder: His frown la hell: His smile is Heaven. How amazing is the End, for which we shall appear at this inter view ! It is no olher than to settle for ever the concerns of the soul. Il is to fix our condition throughout the ages of immortality. Ills to render an account of all that we have done in the present life, that we may be rewarded according lo our works. On this ac count, are suspended endless happiness, and endless misery. Howaffecdng must be the situation of the soul alibis interview! It stands in the presence of God, the Judge of all, alone; without a friend to help; without an advocate lo plead its cause'; its all depending; itself to be disposed of forever. Let me solemnly ask this assembly. Are you prepared for this awful event ? Is your account ready ? Is it such an account, as you are willing lo give ? Is it such an one, as you believe your Judge will accept ? Would you be willing to render il this day ? Are you willing lo hazard your souls upon it ; your acceptance ; your Immortality? Or is it an account, which will cover you with shame, agony, and despair? Have you lived hilherto, only to do evil, to treasure up wrath, and to enhance your ruin ? Is the great work of your life yet to be begun ? Will it be still to be begun to-morrow; the next year; in old age; on a dying-bed? Has your whole course, hitherto, been directed, shall it through life oe directed, towards perdition ; and not a single step taken to wards Heaven ? SERMON CLXV. THE REMOTER CONSEQUENCES OF DEATH. THE RESURRECTIOK. 1 Corinthians iv. 16. — For if the dead rise not, theniinot Christ raised. In the preceding discourse, I considered the immediate Conse quences of' Death; in this, I shall begin an inquiry concerning its remoter Consequences, The first of these is the Resurrection of the Body, The subject of this chapter, is the AvaffTadis, or future Existence of man. This word is commonly, but often erroneously, rendered Resurrection. So far as I have observed, il usually denotes our existence beyond the grave. Its original and literal meaning is io stand up, or to stand again. As standing is the appropriate posture oi life, consciousness, and activity; and lying down the appropriate posture of the dead, the unconscious, and the inactive ; this word is not unnaturally employed lo denote the future state of spirits, vvho are living, conscious, active beings. Many passages of Scripture would have been rendered more intelligible, and the thoughts con tained in them more just, and impressive, had this word been trans lated agreeably to its real meaning. This observation will be suf ficiently illuslrated by a recurrence to that remarkable passage, which contains the dispute between our Saviour and the Saddu cees. Matt. xxii. 23, Then came to hirn, says the Evangelist, the Sadducees, who say there is no resurrection : fAij sivai avaffTaffiv, that there is no future state, or no future existence of mankind. The ob jection vvhich they bring lo Christ against the doctrine of a future state, is founded upon the Jewish law of maiTiage, which required, that a surviving brother should marry the widow of a brother de ceased. In conformity lo this law, they declare seven brothers lo have married, successively, one wife; who survived them all. They then ask. Whose wife shall she be in the resurrection ? ev r^ w/aKmUii ; in the future state? They could not suppose, that she would be any man's wife in the resurrection : a momentary event; and of such a nature as to forbid even the supposition, that the re lations of the present life could be of the least pos.sible import ance, or be regarded wilh the least possible attention, during its transitory existence. Our Saviour answers them, In the Resurrec tion, or as il should be rendered. In ihe future state, they neither mar ry nor are gizsen in marriage ; bui are as the Angels of God in Heaven. Bui as touching the resurrection of the dead, have ye not read ihat, which was spoken unto you by God ; or, as il ought to be rendered, SEB. CLXV.] THE RESURRECTION. 431 Have ye noi read ihat, which was spoken unto you by God, concerning the future existence of those who are dead, saying, lam the God of Abraham, the God of Isaac, and the God of Jacob ? God is not the God of the dead, but of the living. This passage, were we at any loss concerning the meaning of the word avasatfig, determines it beyond a dispute. The proof, that there is an amsaaig oi the dead, alleged by our Saviour, is the declaration of God lo Moses, I am the God of Abraham, of Isaac, and of Jacob ; and the irresistible truth, thai God is not the God of ihe dead, but of the Uving, The consequence, as every one who reads the Bible knows, is, that Abraham, Isaac, and Jacob, were living at the lime when this de claration was made. Those who die, therefore, live after they are dead, and this future life is the masaiis, concerning which, there was so much debate between the Pharisees and Sadducees ; which is proved by our Saviour in this passage ; and which is universally denoted by this term throughout the New Testament. Nothing is more evident, than that Abraham, Isaac, and Jacob, had not risen from the dead ; and that the declaration concerning them is, there fore, no proof of the resurrection. But it is certain, that they were living beings ; and, therefore, this passage is a complete proof, that mankind live after Death. The appropriate Greek word for Resurrection is 'Eye^gis, as in Matt, xxvii. 52, 53. Many bodies of the saints which slept arose, and came out of Ihe graves after his Resurrection ; (Asra tiju ijsgaiv aw*. The amgouSie is the thing, mentioned, as having been denied by some of the Corinthian Christians. Sec vei.so li'th of the context. How say some among you, that there is no resurrection, no future life, or existence, of the dead? A person, who reads the Epistles to the.Cor(Vi//tt««i with roferenoe to the object, will easily per ceive, that there was at least one heretical teacher, al the head of the faction in the Corinthian Church, vvho rel'usod submission lo the authoriiy of the Apostle. This man sooms evideialy to have been a Jew ; and was most probably a Sadducee ; as he !>rought over several members of this Church to life great Sadduci.in er ror; the denial of a futiiic state. To remove this error from that Church, and to prevent it.s o cistonce ever afteruards, vvas obvious ly the design of St. Paul in writing this chapter. Accordingly, he shows iis absurdity in the ino^t triumphant manner, in the first thirly-foiir verses ; and, with equal suctos.s elucidates, and proves, the Contrary doctrine. In the remainder of the discourse, he dwells extensively on the nature of the body, with wdiich ihose, who are dead, will be inv ested at the final day ; declares the change, which those, vvho are living at that time, will c.x|)erience ; and concludes wilh a song of triumph over Death and Hades, and a solemn exhortation to Christians steadfastly to abound in the service of God. 1 have remarked, that the doctrine, denied by some of the Co- mw/iian Christians, was, strictly speaking, that of a future existence 432 THE RESURRECTION. [SER. CLXV. in another world. As this existence will in fact be connected with the future existence of the body, and therefore with the Resurrec tion properly so called ; St. Paul, in order to remove the objec tions of such as opposed il, and the difficulties, and doubts, of others, and to disclose the truth concerning this interesting subject, has entered into an extensive discussion concerning the Resurrec tion. The future existence of the soul will in fact be connected wilh the future existence of the body. To give a just and com prehensive view of the /ormer of these subjects, it was necessary, therefore, to enter into a particular consideration of the latter. Accordingly, St, Paul commences his examination of it, in the thirty-fifth verse, by pulling an objection against a future state into the mouth of an opJDonent, derived from apprehended difficulties concerning the future existence of the body. The objection is in deed without weight ; as it is merely an expression of the object or's ignorance concerning the subject, and his inability to imagine what kind of body, or by what means, any body can be united to the soul in the future world. Still, it is the objection, which prob ably rises sooner, and in more minds, against the doctrine, than any other which can be alleged. It vvas, therefore, suggested by St, Paul with the utmost propriety. In considering this objection, the Aposde not only removes it, but unfolds, also, many truths concerning it, of the most edifying and glorious nature. Indeed, this chapter is one of the first spe cimens of that expansion and sublimity of intellect, for which St, Paul is distinguished above every other writer. Nothing- in heath en antiquity can be found among poets, orators, or philosophers, which in loftiness of conception, or extensiveness of views, de serves to be named in comparison with this discourse. From the very proposition of the subject, the writer begins to ascend ; and with an eagle-wing rises higher and higher, throughout all his progress, until he lifts himself, and elevates the mind of his reader to the heavens. In the Text, the Resurrection of the body is asserted, and prov ed. The proof, alleged, is the Resurrection of Christ : and the argument may be advantageously exhibited in the following man ner : Christ predicted his own resurrection, and actually rose in the manner predicted. He has thus proved his power both to do every thing, and his veracity in all his declarations. But he has declared that he will raise up, at the last day, all that are in their graves. Thus his own Resurrection is a complete proof of the general Resurrection of mankind. This doctrine has, in one manner or another, been opposed by various sorts of men, in most ages of the world. The Sadducees denied all future existence to man. The Athenian Philosophers, when Paul preached to them Jesus, and the avmracif, said, What will this babbler, this scatterer of words, say ? In modern tiroes, Infidels, extensively, have denied the future existence of both BEB. CLXV.] THE RESURRECTION. 435 soul, and body ; and there .have not been wanting those, who, pro- fos-sing themselves to be Christians, have entertained unwarranta ble opinions, and found many difficulties, relative to this subject. This opposition, and these difficulties. Seem, however, not lo be suggested by the intellect, but lo spring from the imagination. When we begin lo think concerning the separate existence of the soul; we naturally follow our customary course of thought con- cerning intelligent beings. All these, with whom we direcdy cor respond, are embodied, and therefore obvious to our senses. We are taught, that souls in a separate slate of existence are unem bodied, and therefore unsusceptible of form, and visible a[)pear- ance. Of their places of residence, modes of existence, modes of communication, pursuits, enjoyments, and sufferings, we know almost nothing. This chasm in our knowledge we endeavour to fill up by the aid 6f imagination ; and proceed, almost of course, to form images of such spirits, of the world in which they dwell, and of the manner in wh'';h they exist, communicate, are busied, enjoy, and suffer. With respect to all these things, however, we find our imagination, after its utmost efforts, unable to satisfy even itself, and much more unable to satisfy the understanding. The worid, which we thus form, its inhabitants, and their circumstan ces, are never such, as that we s subject, are Vol. IV 53 434 THE RESURRECTION. [SER. CLXV. derived, as it appears to me, either from extending our philosoph ical inquiries beyond the power of the understanding lo answer them, as is sometimes done ; or from neglecting to setde what we intend by sameness. If the question intends, whether ihe same atoms, which have composed our bodies in the present world, will constitute the body, raised ai the final day ; both reason and Rev elation answer it in the negative. The whole number of particles, which have, at different times, constituted the body of a man, dur ing his progress through life, will undoubtedly be sufficient to con stitute many such bodies. St. Paul also observes to the objector, in answer to this very question. Thou fool ; that which thou sowest is noi quickened, except it die : and that zifhich thou sowesi, thou sow est not that body, zohich shall be, bui bare grain ; it may chance of wheat, or of some other grain : but God giveth it a body, as it hath pleased him. So also is the resurrection of the dead. And again, Nozo this I say, brethren, that fiesh and blood cannot inherit the kingdom of God, This scheme of thought he pursues, from the thirty-fourth verse, throughout most of the chapter. If the same constitution, arrangement, and qualities, of the body be intended, by the question; iris equally evident, that the same body will not be raised. This is decisively taught us in the last quoted declaration, and in the passage immediately following: Flesh and blood cannot inherit the Kingdom of God ; neither doth corruption inherit incorrupiion. It is also clearly shown by the general tenour of the reasoning, contained in the whole pas.sage. Reason, too, decides with absolute certainty, that a constitution, which involves in its nature decay, and termination, cannot belong to a body, destined for the residence of an immortal and ever vig orous mind. Should it be asked. Whether some- of ihe same particles, which are found in our earthly bodies, will not be transferred to those which will be formed at the Resurrection ; I answer, that this point has not been determined in the Scriptures, and that the determination ofit lies beyond the reach of philosophy. Let me add, that the ques tion itself is perfectly nugatory. Thai the body will be the same, in such a sense as io be knoxn, appears sufficiently evident from the Scriptures. Even departed spirits in their intermediate stale, appear [Jainly lo be exhibited in the Gospel as known to each olher. Our Saviour informs us, that many shall come from the East, and from the West, and shall sit down in the Kingdom of God, with Abraham, aifid Isaac, and Jacob. In order to a complete fulfilment of the intention of this promise, il seems necessary, that the persons, here spoken of, should know these Patriarchs. Lazarus, Abraham, and ihe rich man, are all exhibited in the parable as known to each other. Mo ses and EUas, also, were known by the Disciples, on the mount of Transfiguration, to be Moses and EUas ; one of them an embodied, the other an unembodied, spirit. From these facts, it is, I think. SEB. CLXV.] THE RESURRECTION. 435 sufficiendy evident, that mankind will know each other in the fu ture world, and that their bodies will so far be the same, as lo be come the means of this knowledge. Against the Resurrection itself there is no presumption, and in favour of it a .strong one, from analogy. Many works of God naturally, and strongly, dispose the mind to admit the doctrine without hesitation. In this climate, almost the whole vegetable world dies annually under the chiding influence of winter. Al the return of spring the face of nature is renewed ; and all the plants, shrubs, and trees, wilh which it was adorned, are again clothed with verdure, life, and beauty. In the insect creation, we find a direct and striking example of the Resurrection itself. Animals of this class begin their existence in the form of worms. After continuing some time in the humble stale of being, to which they are necessarily confined by their structure, they die, and are gone. In the moment of death, they construct for themselves a species of shell, or tomb; in vvhich they may with the strictest propriety be said to be buried. Here they are dissolved into a mass of semi-transparent water : the whole which remains of the previously existing animal, exhibiting to the eye no trace of life, and no promise of a future revival. ^Vhen the term of its burial approaches to a period, the tomb discloses ; and a vvinged animal comes forth with a nobler form, often extiuis- itely beautiful ; brilliant wilh the gayest splendour ; possessed of new, and superior powers ; and destined to a more refined, and more exalted life. Its foocl is now the honey of flowers ; its field of being, the atmosphere. Here il expatiates al large in the delight ful exercise Ol its faculties, and in the high enjoyment of those sun beams, which were the immediate means of its newly acquired ex istence. Could there be a rational, or even a specious, doubt concern ing the power of God, and his sufficiency lo raise the body from the grave ; this change in the world of insects, accomplished be fore our eyes, and for these animals, not less extraordinary, than that, which we are contemplating, is for man, puts an end to every such doubt ; and places the possibility of this event beyond debate. In truth, this change is nothing less than a glorious type of the Resurrection. Whatever sameness may attend the body at the resurrection, il is clear from the Scriptures, that, in many important particulars, it will be greatly changed ; so much changed, as to wear in vari ous respects an entirely new character. Phese I shall now pro ceed to mention. 1 . TTte body will be raised incorrupi'ible. Ii is sown, says St. Paul, incorrupiion; ii is raised in incorrup iion. One of the most striking characteristics of the human body, in Its present state, is its universal tendency to decay. This tenden- 43C THE RESURRECTION. [SER. CLXV. cy appears, and often fatally, in its earliest existence, and at every succeeding stage of its progress. It is, however, most visible, and affecting, after it has passed the middle point of life. Then decay arrests it in many forms, and with irresistible power : then the limbs gradually stiffen ; the faculties lose their vigour ; the strength declines ; the face becomes overspread with wrinkles ; and the head with the locks of age. Health, at the same time, recedes by degrees, even from the firmest constitution ; pains multiply ; feebleness and langour lay hold on the whole system ; and death at length seizes the frame as his prey, and changes it lo corruption and to dust. A mighty and glorious difference will be made in our nature, when the body revives beyond the grave. All the evils, and ac cidents, which befall it in the present world, will then have lost their power. Hunger, thirst, weakness, declension, death, and corruption, are bounded by the tomb. Those, who rise to the resurrection of life, will hunger no more, neither thirst any more; neither shall the sun light on ihem, nor any heat. Firm endur ing, unassailable by distress, and proof against the undermining rogress of years, they will, like gold tried in the fire, remain iright, and indestructible, through the endless succession of ages. 2. The Body will be raised immortal. When this corruptible, sa3's St, Paul, shall have put on incorrup iion, and this mortal immortality, Incorrupiion and Immortality are attributes so nearly allied, as not easily to be separated in our discussions. Still ihey are only kindred attributes ; not the same. An incorruptible body, al though it cannot perish by decay and dissolution, may yet be an nihilated. An immortal body will know no end, either from its own weakness, or from external power. Such, God has been pleai^ed to constitute the bodies of his children beyond the grave. Death to them shall be no more. In defiance of time, and supe rior to injury, the body will live with him for ever and ever, 3. The body will be raised in Power. It is sown in weakness, it is raised in power : verse 43. In the future world, the Righteous serve God day and night in his temple : Rev. vii. 15 : that is, they serve him without cessation or rest ; and need, of course, faculties, fitted for the performance of these services ; faculties, whose vigour, the magnitude of no duty shall overcome, and no continuance of action fatigue or im pair. Originally destined for an existence of this nature, the pow ers of the body will correspond with the activity of the mind; and will sustain without injury, defect, or decay, and will accomplish with enjoyment, growing out of its exertions, every labour, which it is required to undergo. Instead of being exhausted, or weak ened, it seems evident from the Scriptures, that iis strength, as well as its other attributes, will, like those of the mind, advance SER. CLXV,] THE RESURRECTION. 437 towards a higher, and higher, perfection, throughout the ages of Eternity. 4. The Body will, at the Resurrection, be endued with great Ac tivity, In Luke xx. 36, our Saviour declares that the righteous will in the avoKSTa.(!ii, or future stale of existence, be irfayyeXoi; literally, equal to the angels ; but perhaps intended, here, lo denote, like the angels ; that is, possessing, in a near, and kindred degree, the attributes, which they possess. Accordingly, in the fourth chap ter of the Apocalypse, we are taught, that the four and twenty Elders, the representatives of the ancient and modern Churches, are placed round about the throne, together with the four Living Ones, the representatives of the angelic host. The resemblance, here exhibited, is such, as strongly to exemplify this declaration of Christ. Their station is substantially the same : their employ ments are the same. The activity of Angels is disclosed to us by the Scriptures in many passages, and in language of the greatest force. The ninth chapter ol Daniel, particularly, contains, as I observed in the first discourse concerning these glorious Intelligences, a remarkable illustration of this subject. Here we are told, that Gabriel receiv ed a command in Heaven, while Daniel was employed in prayer, to interpret his vision ; and that, being caused to fiy sw'ifily, he touched Daniel about the time of the evening oblation. The activity, here declared, is plainly superior both lo conception and calcula tion ; and exceeds that of the sunbeams beyond any projiortion, perceptible by our minds. Similar to this rcpi-esentation, will be the activity of the righteous in the future world. To recur to the illustration, adopted in the former part of this discourse; we are now, as we are styled in the Scripluros, worms of the dust ; slowly, and humbly, creeping upon the Earth, ap- i minted for our habitation. With these reptiles we die, and are ost in the tomb. Like them, also, we shall revive lo a new, and nobler existence ; and wander freely, at our pleasure, through regions, shut to us, hitherto, by an immoveable law of our nature, and, to our apprehension, existing only in argument or fancy. To act is the end of all rational existence, and to act at pleas ure, the necessary concomitant of happy existence. Like Moses and Ellas, if we obtain a part in the first resurrection, we may here after visit distant worlds, with incomparably more ease, than we can now pass from one continent to another; and find the oceans of .space, by which they are separated, merely means of illustrating our activity, and furnishing delightful opportunities of expatiating at our pleasure. 5. As all these attributes, united, are a complete establishment of endless Youth ; the Body, at the Resurrection, zaill of course be irt- usted with this delightful churacierislic. 438 THE RESURRECTION. [SER. CLXV. On this subject it will be unnecessary to dwell, after what has been already said. I shall only observe, that the angels, who ap peared to Mary, and the Aposdes, after the Resurrection of Christ, were, although created many thousand years before, still young; and were regarded by them, al first, as being young men. On them duration makes, in this respect, no impression. Ages roll their years away ; and leave them, as they found them, in the blossom of youth, which shall begin for ever. Such is the character of all the children of God beyond the grave. 6. The Body will, ai the Resurrection; be arrayed in Glory and Beauty, It is sown in dishoriour, says St. Paul, it is raised in glory : verse 43. Who shall change our vile body, says the same Aposde, and fashion it, like unio his glorious body, according to the working whereby he is able even to subdue all things unto himself. In strict er language. Who shall fashion anew the body of our humiliation, that ii may become of the like form with his glorious body, accord ing io the energy, whereby he is able, also, io subdue all things unio himself. On the mount of Transfiguration, Christ appeared to Peter, James, and John, in his glorious body ; then, as we are told by the Evangelists, his face did shine as the sun, and his raiment be came zvhite and glistering. In Rev. i. 9, we have a more ample exhibition of the same illustrious object , in some respects em blematical, but in all sublime, and glorious beyond a parallel. And being turned, I saw seven golden candlesticks, and in the midst of the golden candlesticks, one Uke unto the Son of man, clothed with a garment down to the foot, and girt about the paps, with a golden girdle. His head and his hairs, zvere zvhite like wool, as white as snow ; and his eyes were as a fiame of fire. And his feet like un to fine brass, as if they burned in a furnace. And his voice, as the sound of many waters. And he had in his right hand seven stars ; and out of his mouth went a sharp two-edged sword. And his countenance was as ihe sun shineth in his strength. Of the su preme splendour of this appearance, how high must our concep tions rise, when we hear the Apostle subjoin. And when I saw him, I fell at his feet as dead. In this wonderful change, St. Paul ob serves, there shall be a display of energy, that is, of power, and skill, like that by which He subdues all, things unto himself. What a transformation must that be, which this poor, frail, perishable body will experience, when the full import of this prediction shall be accomplished ! How exceedingly is such a change to be cov eted by beings like ourselves ; subject as we are to pain and dis ease, decay and death ! 7. The Body raised will he a Spiritual body. It is sown, says St. Paul, a natural or animal body, it is raised a spiritual body : there is a natural {or animal) body ; there is a spir- Uual body. SER. CLXV.] • THE RESURRECTION. 439 Hy an animal body, is intended, as you well know, the present body of man; depending for its continuance upon the principle of animal life ; the subject of innumerable frailties ; and making a regular progress to dissolution. Of a spiritual body it is not, perhaps, in our power to form an adequate conception. Some of the Ancient Fathers supposed it to be a body, which, having no need of the animal functions, was preserved in life by the mere inhabitation of the mind. This opin- on, I presume, they derived from the phrase only, and not from any 5cri()tural declaration. In the view of St, Paul, this subject was plainly of high impor- tatice, for he insists on il, in a fervent and sublime strain, in several of the following verses. After declaring, that there is a spiritual body, as well as an animal one, he illustrates the declaration by oberving, that ihe first Adam was made a Uving soul, the last a quickening spirit ; that the first was of the earth, earthy : the second, the Lord from Heaven ; ihat they, who are earthy, are Uke the earthy Adam, and they who are heavenly, like the heavenly Adam; and that, as we have borne the image of the earthy, so we shall bear the image of the heavenly. He then declares that fiesh and blood cannot in herit the kingdom of God, Hence he observes, that those, who are alive at the sounding of the last trumpet, must necessarily undergo a change of the same nature with that, which the dead will expe rience, and which he has described in the preceding part of the chapter. From these observations it may, I think, be asserted without danger of error, in the ' First place. That the Body raised will not be composed of fiesh and blood. Secondly; That ii will in its nature possess powers of life totally superior to those which we now possess ; being destined to resemble, in this respect, the quickening Spirit, whose imago it will bear. Thirdly ; TTi«/ none of its organs will prove temptations to sin ; as in the present world ; but all of them aids to holiness ; this cir cumstance being often, in the Scriptures, the professed distinction between that, which is natural, or animal, and that, which is spiritual. Fourthly; Thai its organs of perception, and of enjoyment also, will possess afar higher and nobler nature than those with which we are now furnished. Like Moses and EUas, the glorified man may be able, without danger of mistake, lo direct his way from the highest Heavens to the distant regions of the Universe. Fifthly ; That, generally, the attributes of the body zvill so resem ble those of the mind, as to render the epithet spiritual, the proper description of its nature. Like the mind, il may, not without prob ability, contain, inherently, the principles of life, and the seeds of immoriahly. 440 THE RESURRECTION. [SER CLXV. REMARKS. 1. In this account of the Resurrection, we have one specimen of the consistency exhibited in the Gospel between different parts of the Christian system. The Gospel every where discloses lo us illustrious things, con cerning the future hapfiiness a.id glory of the mind ; and at the same time leaches us, that it will be reunited lo the body in the fu ture world. The least reflection will convince us, that such bodies as v/e now possess, must be very unsuitable mansions for minds, destined to be thus glorious and happy. The mind is prepared to dwell in a palace. Such a body as ours, could only become its prison. The uncoulhness, the deformity, suggested when only so much of the scheme is brought before our eyes, is here delightful ly done away. Here we learn, that the body shall be fitted to become the habitation of a sanctified and immortal mind; and prove to it a most useful, and delightful, companion throughout Eternity. Here we learn, that the body will be suited to all the perceptions, labours, enjoyments, and glories, of the mind; and that the mind, in the possession of this residence, will beconie greater, more useful, and more happy. Thus this part of the system is exactly proportioned to the rest, and strongly illustrative of the wisdom and goodness of its Author. 2. The doctrine of the Resurrection is a doctrine of Revelation only. Of this doctrine not a trace can be found in all the investigations of Philosophy. Paid, when declaring il to the Athenian Philoso- ]:)hers, was pronounced by them to be a babbler. It was, there fore, a doctrine unknown, and unheard of, within the purlieus of their science. No philosopher, to that time, had been so fortunate, as lo light upon il by accident; nor so ingenious, as to derive it from reason. Indeed, it must be acknowledged to lie beyond the reach of reason ; and, in its very nature, lo be hidden from the most scrutinizing human inquiry. The Resurrection itself is an event, depending absolutely on the will, as well as on the powerof God ; and what he will choose lo do, with respect to this subject, no being but himself can determine. Yet no doctrine, devised by philosophy concerning man, is so sublime, so delightful, or so fitted lo furnish consolation and hope to beings whose life in this world is a moment, an^d whose end is the grave. To this dark and desolate habitation, man, by the twilight of nature, looks forward in despair, as his final home. All who have gone before him, have pointed their feel lo its silent cham bers ; and not one of them returned, lo announce, that an opening has been discovered from their dreary residence lo some other more lightsome, and more desirable region. His own feet daily tread the same melancholy path. Ashe draws nigh; he surveys its prison-walls, and sees them unassailable by force, and insur- SER. CLXV.] THE RESURRECTION. 441 mountable by skill. No lamp illumines the midnight within. No crevice opens to the eye a glimpse of the regions which lie beyond. In absolute despair, he calls upon Philosophy to cheer his drooping mind: but he calls in vain. She has no consolations for herself; andean therefore administer none to Aim. "Here," she coldly and sullenly cries, " is the end of man. From nothing he sprang : to nothing he returns. All that remains of him is the dust, which here mingles with its native earth." Al this sullen moment of despair. Revelation approaches, and with a command al once awful, and delightful, exclaitns, Lazarus, come forth! In a moment, the earth heaves; the tomb discloses; and a form, bright as the sun, and arrayed in lipmortality, rises from the Earth ; and stretching its wings towards Heaven, loses itself from the astonished sight. 3. These considerations teach us lo entertain the highest apprehen sions concerning the future Glory of the Mind, Of how little value, even in our own view, are these earthy, frail, perishable bodies ! Yet what great and delightful things are to be done for them at the Resurrection ! What, then, must we suppose will be the future allotments of the mind, in its nature im perishable and eternal ? The future glory of the body, as revealed jn the Scriptures, outruns all the efforts of the human imagination. How exceedingly abundantly above all that we are able to ask, or ihink, will the mind be exalted, adorned, and enraptured, by Him, whose glory and delight il is lo bless, and who has already enslamp- ed it with his own image, loveliness, and beauty! 4. We learn, from these considerations, the true way of providing for the Welfare of our Bodies, The human frame is here shown lo possess an incalculable value, in the distinction lo which it is entitled beyond the grave. If, therefore, we love our bodies, and desire lo preserve and cherish Ihem ; we shall with the most effectual care secure their revival to all that distinction, and the happiness, wilh which il is connected. This is to be accomplished, not by adorning and pampering them, here, in obedience lo the calls of pride and luxury; bui by seeking effectually the immortal life of those minds by vvhich they are in habited. The body necessarily follows the destination of the mind. He, therefore, who gains a litle to endless life, makes complete provision for the welfare of the whole man. In the Christian sys tem, all good is united; our duly and our interest, the well-being of the soul and that of the body, the blessings of time, and those of Eternity. He therefore, who neglects the life of the soul, casts away his present good : he who refuses lo do his duty, squanders his all. Vor.. IV. 36 SERMON CLXVI. THE REMOTER CONSEQUENCES OF DE.iTH. THE FINAL JUDGMENT. 2 Peter iii. 10. — But the day of the Lord will come as a lliiefin ihe niglU, In the three preceding discourses, Ihave considered DealA ,• iis Immediate Consequences ; and the first of its Remoter Conse quences ; to wit, the Resurrection. I shall now proceed to the con sideration of another of these consequences ; to wit, the General Judgment, The day consecrated to this great transaction, is in the text styled the Day of the Lord, The Christian Sabbath is in the 1 1 8th Psalm, said to be the day which the Lord hath made ; and is called in the first chapter of the Apocalypse, the Lord's day. On that day Christ arose from the dead, finished the work of Redemption, and rested from his labours, as God did from his. In honour of this wonderful event, Christ consecrated the first day of the week for ever to himself, as a season of public, religious worship, lo all the nations of men. On this day. He has ever been peculiarly present wilh all his followers, and commanded the blessing to descend upon Zion, even life for evermore. But the day, mentioned in the text, is his day, in a still higher, and more solemn sense. Il is selected from all the days of time, as the Sabbath from those of the week. It is the final Day; the period of this earthly system; the dy ing-day of this great world ; on which its last groans will be heard, its knell sounded through the Universe, and its obsequies cele brated with most awful pomp, and supreme, as well as melancholy grandeur. It is the Day of universal Judgment ; on which the personal concerns of angels, and of men, will be brought to the last trial, before ihe Judge of the quick and dead, and irreversibly setded for Eternity. It is the Day in which the Mystery will be finished. All the won derful, and perplexing, events of providence lowards this world will, at this lime, be explained to the full conviction of the assem bled Universe; so that God will appear jms(, zohen He judges, and clear, when he condemns. The secrets of the human heart, the mazes of Providence, and the wonders of the Divine character, displayed in these events, will be unfolded in such a manner, as lo slop every mouth, and murmur, for ever. It is the Day on which the Catastrophe of this earthly system will arrive. The plot immensely great, and wonderful, comprising SER. CLXVI.] THE FINAL JUDGMENT. 443 innumerable important scenes, and an endless variety of actors, will now be unravelled. The Theatre is a World ; the duration of the action is Time ; the Actors are all the millions of the race olAdam; the Subject is Redemption ; the Hero is the Messiau; the End is the final triumph of Virtue, and the irrevocable over throw of Sin. The Catastrophe, on this day, will be completed, and disclosed ; and all the efforts, windings, and intricacies, find their termination. " It is done," will be proclaimed by the divine Herald to the Universe ; and the curtain will be drawn for ever. It is the Day on which Christ will he glorified. In this world he appeared as a man, humbled, persecuted, suffering, dying, nailed to the cross, and buried in the grave. Now He will descend from Heaven with the glory of his Father ; and will come to be admired by all them that believe, with wonder, and reverence, inex pressible. No more the Babe of Bethlehem ; no more a prisoner before a human Judge ; no more an expiring victim on the cross ; no more a lifeless corpse in the sepulchre ; He will sit upon the throne of the Universe, invested with the sceptre of infinite do minion. He will judge both Angels, and men ; dispose of all nations at his pleasure; and open, and shut, both Heaven and Hell. Eternity, to all beings, will now be suspended on his nod; and life and death, which will know no end, will be conveyed by his voice. All beings will be as nothing before him ; and will be justly counted unto him as less than nothing, and vanity. He will speak ; and it will be done : he will command ; and il will stand for ever. On this Day He will glorify his Justice, in the sight of the Uni verse. He will show, beyond denial, lo the consciences of impen itent beings, that their ruin was derived from themselves ; that their sin is just as evil and odious, as he has declared il to be in the Scriptures ; and that it is ec[u'ilah\y punished zvith everlasting de struction from his presence, and ihe glory of his pozver. On this Day He will glorify his Kindness, in the deliverance of all his followers from guilt and perdition. His compassion to this ruined world ; his overflowing mercy to them, who believed in him, chose him as their Saviour, and obeyed his voice ; will now be manifested with supreme, and eternal splendour. The uni verse will perceive, that he chose them as his own, with perfect Eropriety : while they wilh astonishment and rapture will remem- er ihe love, with which he loved them, and gave himself for them ; the tenderness, wilh which he preserved them from temptations, and enemies ; the affection, wilh which he still bears them on his heart; and the Divine promises, which, while they lived in the present world, conveyed to them immortal life, and are now to be fulfilled in a manner, which no eye hath seen, and no mind con ceived. 444 THE FINAL JUDGMENT. [SER. CLXVI. On this Day He will glorify his Omniscience. He will show, that from the beginning he hath searched the hearts, and tried the reins of all the children of men. The sins which they have committed, the virtues which they have exercised, the motives by which they have been governed, and the rewards which will constitute an equitable retribution for their various conduct, he will set in the light of his countenance ; as obiects, intended to be clearly seen, are by our selves placed in the sunbeams. It will then appear, that he Anew all his works from the beginning ; and is that ocean of knowledge, whence innumerable streams have flowed, and will forever flow, to his Intelligent creatures. On this Day, He will glorify his Immutability. Now he will clearly discover, that he is Jesus Christ ; the same yesterday, to day, and for ever. Truth, the moral Immutability of his charac ter, will be found lo have been the only language of his Word ; of his law, his promises, and his threatenings; of the system of Re demption, and of the terms, on which it is proffered to man. Of course, the Universe will distinctly see how wisely his followers have trusted in him, and how foolishly sinners have refused to be lieve his declarations. Finally, On this Day, He will glorify his Power. The most aw ful and convincing evidence will be furnished, that He has the keys of Death and of Hades. Heaven, al his command, will open all its infinite blessings to the eternal enjoyment of his children ; and the doors of hell, at his bidding, will close on its guilty, and miser able inhabitants. None will be able to stay his hand, or dare lo say unto him. What doest thou ? From his face the heavens and the earth will fiee away; and at his word, new heavens, and a new earth, wherein righteousness shall dwell for ever, will spring up in their stead. This awful Day will come, as a thief, in the night. A thief comes in the hour of peace and security ; when the house is defenceless, and the family buried in sleep. The first notice of his arrival is the sound of his breaking up, or the noise of his ravages. He comes, also, unexpectedly : he comes only lo invade, distress, and destroy. In this unexpected, and dreadful manner, will the Day of the Lord come. Mankind, according to the representations of Si. John, will, at the period vvhich precedes the final Judgment, be sunk in de generacy and pollution. The glorious effects of the millennium will have ceased ; and the world returned to a degeneracy, like that, which existed immediately before the deluge. The lust of the fiesh, the lust of ihe eyes, and the pride of life, will have regain ed their full dominion over the human race ; and Religion prepar ed her final flight to her native heaven. Strong in their numbers, their power, and their pride ; sunk in sense, and profligacy ; and burning with intense hatred lo God, and his children ; the nations who are in the. four quarters of ihe earth, Gog, and Magog, will be SER. CLXVI.] THE FINAL JUDGMENT. 445 gathered together io battle against the Christians, remaining in the world,' vvill go up on the breadth of the earth; and compass the camp of the saints about, and the beloved city. Exulting in the full est confidence of their final extinction, this army of Scoffers will exclaim wilh triumphant insolence. Where is the promise of his coming? For, since the Fathers fell asleep, all things continue as they were from ihe beginning of the creation. In this night of stu pidity and sin, this season of spiritual slumber, the final Day will arrive. In a moment it will burst on the astonished world ; break the last sleep with alarm and terror; and strip guilty men of all their beloved enjoyments, and all their fond hopes of future good. The ancient Christians believed, that the declaration in the text would be literally accomplished. Nor is there any proof, that their interpretation was erroneous. There is no improbability, that the sun, which hid its face at the crucifixion of the Redeemer, will again retire from this stupendous scene ; or that the moon and stars will withdraw iheir shining, and leave the world in deep and melancholy darkness. In this case, the morning of the great Day will be ushered in, not by the cheerful twilight spread over the mountains, but the awful approach of that intense splendour ; sur rounded by which the Son of God will descend. A new and ter rible light will appear in mid-heaven; and, advancing toward the earth, will diffuse such a morning over all its regions, as the Uni verse has never beheld, and will never behold again. Al this momentous period, ihe Trumpet of God will sound, as it once sounded when the same glorious Person descended upon Mount Sinai ; while all the people, who were in the camp, trem bled. At this renewed sound all nations will tremble ; and the earth quake to its utmost shores. At the same period, the Archangel will call to the dead; and awaken them from the long sleep, in vvhich they have been buried. The earth and the ocean will give up ihe dead, which are in them. The regions of death, and the world of departed spirits, will give up the dead, which arc in them. Every grave will open, its dust be re-animated, and living forms be seen rising from its dark cham bers, over all the surface of the globe. Those, who are still alive, will also undergo, substantially, the same great change, which has been before undergone by those, who have been dead ; and both will be invested wilh bodies incorruptible, and immortal. The globe will be re-peopled in a moment; and the whole family of Adam, with their Progenitor at their head, will stand up together. This vast assembly will be divided into two great classes ; the righteous and the wicked. The former will ris<: to the resurrection ^ Iff ; and the latter will rise to the resurrection of damnation. The Righteous zoill lift up iheir heads with exultation and trans port; and behold their redemption drawing nigh. Their fears will now be ended ; their dangers overcome ; their enemies subdued ; tl/eir sins washed away ; and their reward be ready to begin it* 446 THE FINAL JUDGMENT. [SEK. CLXVI eternal progress. The wicked, on the contrary, will rise with full conviction-, that in their life-time ihey have received all their good things. Time ; the world ; the gratifications of pride, avarice, and sensuality ; the combinations of evil men; the courage and strength, which they have derived from their numbers; their con tempt, haired, and persecution, of good men ; and all the bright prospects, which they have cherished of success in sin ; have re tired behind them, to return no more. The day of enjoyment, and of hope, is past for ever. The day of retribution is come. The Lordof all things, whom they have so often, and so obstinately, disbelieved, despised, and crucified afresh, is now approaching to take vengeance on all ihem, who in this world knew not God, and obeyed not the Gospel of his Son. Wilh supreme dismay, and an guish, they will call to ihe rocks, and mountains, to fall on them, and hide them from the wrath of the Lamb. This Divine Person will now be seen descending from Heaven, in the glory of his Father, in his own peculiar glory, and with all his holy Angels. The Shechinah, in vvhich he so often manifested himself to his ancient Church, and in which he ascended after his resuiTcction, will now surround him wilh an interchange of the deepest darkness, and light inaccessible. His eyes, as a fiame of fire, his countenance, as the sun shineth in his strength, and his voice, as the sound of many waters, will fill all virtuous beings with wonder, awe, and delight, and all sinful ones wilh amazement and horror. Around Him, with supreme veneration and transport, the innu merable company of Angels will send a shout of triumph to the dis tant regions of the Universe ; and the happy millions of the Right eous re-echo from this world the joyful acclamation. To meet Him, his faithful followers will be caught up by Divine power, and their own instinctive energy; and rise as an immense cloud through ihe air, to be placed in open, distinguished honour, at his right hand. They were not ashamed of him in this world; and he will thus gloriously prove, that he is not ashamed of ihem in the day of trial. Here they publicly, and steadfastly, confessed him before men, as their Saviour. There He will confess them be fore the Universe, as his chosen, faithful, and beloved followers. When the throne of Judgment is set, and the books opened ; the wicked will be summoned to his left hand ; as a public proof of his indignation against their guilty character. To their view, as well as lo that of the Righteous, will rise up in clear remembrance, wilh unerring discernment, and in the most rapid succession, all the events of their earthly being. The sins of both, the proffers of mercy made in the Gospel, the unbelief and impenitence of the wicked, and the faith and repentance of the Righteous, will now be set in order before their eyes. With a clear and comprehensive glance of thought. Sinners will behold the vast picture of hfe drawn only in black, with no bright and luminous strokes to relieve the ¦distressed eye. The Righteous, on the contrary, will see their sins SER.CLXVI.T THE FINAL JUDGMENT. 447 washed away in the blood of Christ ; their souls sanctified by the Spirit of grace ; and their services accepted as well done, because they were rendered wilh a spirit of sincere obedience, and wilh fjiith in the Redeemer. To the Righteous He will then Say, Come, ye blessed of my Fa ther, inherit the Kingdom prepared for you from the foundation of the world; For I was an hungered, and ye gave me meat ; I was thirsty, and ye gave me drink; Iwas a stranger, and ye took me in; naked, and ye clothed me ; I was sick, and ye visited me ; Iwas in prison, and ye came unto me. To the wicked. He will say. Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. For I wq,s an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink ; I was a stranger, and ye took me not in; naked, and ye clothed me not ; sick, and in prison, and ye visited me not. When the trial is ended, and the final allotments of Angels and men are determined, flaming fire from the presence of the Judge will kindle this great world with an universal conflagration. All the works of man : his palaces, towers, and temples ; his villages, towns, and cities; his wonderful displays of art; his haughty piles of grandeur; and his vast labours of defence, and dominion; will be fighled up in a single blaze, and vanish from the creation. Nor will the desolation be limited lo the works of men. The earth, on which they stand; the hills and mountains, the valleys and Elains; the lakes, the rivers, and the ocean ; will all in a moment ecome one blazing ruin. The very f/cr?ifw(*, of which they are composed, will melt with fervent heat ; and the world itself, so lone the seat of sin and sorrow, be fin dly destroyed. The visible heavens, in the mean lime, will catch the flame. Above, beneath, around, a vast concave of fire will enrircle this dissolving globe ; and with a great noise, an awful sound filling the universe, both the inferior heavens, and the earth, will fiee away from the face of him that sitteih on the throne ; and no place be found for them any more. From this scene of destruction, the Judge, together with all his happy followers ; the Angels, who have faithfully ministered to him; and the saints, who have loved, and believed in him ; will as cend to the Heaven of Heavens ; where he will present them before his Father, as his own friends and children, the crown and reward of all his labours in the work of Redemption. By Him they will be approved, accepted, and blessed, for ever. The wicked, allhe same time, will descend to the regions of wo; and begin, and ))ursue, the melancholy journey of their future be ing in an unceasing course of sin, and sorrow, forever. REMARKS. 1. Hozo rational and harmonious a system of the Divine conduct, ispresented to us in the Scriptures ! 448 THE FINAL JUDGMENT. [SER. CLXVL This wonderful Volume exhibits to us the Former, and Ruler, of the Universe, as self-existent, eternal, independent, omnipresent, and immutable; and as possessed of all power, knowledge, and goodness. This^real and wonderful Being, they inform us, in the beginning created with a command the earth and the heavens; and peopled them with angels, and men. Of the Angels, they declare, some fell from their allegiance to the Ruler of all things ; and were turned out of Heaven into the region of wo : while others, who persevered in their duty, are continued in the glorious pos.ses- sion of that happy world for ever. Man, created perfectly holy, they also teach us, apostatized from this character, and from obe dience lo his Creator. The proofs of this melancholy event are complete ; and exist equally within us, and without. To deliver him from this evil condition, God, we are further lold, provided wise and ample means of restoration ; means, most hap pily suited lo the character of man, as a moral agent, and of his Maker, as the moral Governor of the universe. He sent his Son, to alone for human guilt; and his Spirit, by a mysterious agency, lo renew the human soul. At the same time, and by the inspira tion of the same Spirit, He gave his Word, lo enlighten the mind by his instructions, lo control it by his precepts, to allure it by his promises, and to alarm it by his threatenings. The conditions of its restoration are there declared to be Repentance towards God, and faith towards our Lord Jesus Christ. No conditions could be more suited lo his perfection ; or to the character, or the wants, of man. They are obvious ; they are reasonable ; they are necessary; they are efficacious. Without them, man could neither be virtuous, useful, nor happy. Towards the attainment of them, he has also provided, in his word and ordinances, advantages, of the most de sirable nature. When the end of this scheme of Providence shall arrive; and all the generations of Adam shall be completed ; He has appointed a day, on which he will in righteousness judge both Angels and men by his beloved Son, whom he has ordained lo this mighty of fice. All their conduct will then be examined ; and their endless allotments apportioned to them, severally, according to iheir works. How obvious, and perfect, a consistency is displayed throughout every part of this scheme ! The end proposed is exactly suited to the character, given of the Proposer; and is no olher than the es tablishment of an immense Kingdom, of the increase of whose pros perity, and peace, there shall be no termination. The means adopted for this accomplishment, are entirely fitted for this purpose ; and are accordant parts of a perfect whole. Nor is this exhibition less remarkable for its splendour, than for its harmony. An immeasurable grandeur, a Divine magnificence, invest it every where; and write upon all its parts, the name of the city, seen in vision by Ezekiel, " Jehovah is here." In com parison wilh il, the highest conceptions of philosophy and poetry SER. CLXVI.] THE FINAL JUDGMENT. 443 are the babblings of children. Moses and Isaiah, Paul and John, hold their course among the stars : while Homer and Virgil, Plato and Cicero, creep on the earth beneath them. The opening of this wonderful scheme is the creation of the Universe, its Progress is constituted by the Mediation of the Son of God, and the long train of prophecies, with which he was ushered into the world ; the establishment of the Church, and the host of miracles, by which it was preserved and blessed; its extension over the known world hy the Apostles ; its sufferings from Antichrislian persecution ; and its supreme glory and prosperity throughout the Millennium ; to gether with all the changes and revolutions of lime, which have been connected with these illustrious events. Its End is the resur rection of the dead, the Judgment of Angels and men, the confla gration of the earth and the heavens, and the endless retribution of the righteous and the wicked. For such an exhibition, no mind, uninspired, could suffice. 2. What an illustrious proof is here furnished of the Deity of Christ ! This glorious Person informs us, that ihe Father judgeth no man, but hath committed all judgment unto the Son. On this awful day, the wonderful commission will be executed. On this day, the Son will be sealed upon the throne of the Universe, and hold the scep tre of infinite dominion. On this day, he will show, that all au thority in heaven, and in earth, is in his possession ; ihat he searches the hearts, and tries the reins, of all intelligent beings ; and that their endless destiny is suspended on his pleasure. No other spe cimen of the Divine agency, no olher exhibition of the Divine char acter, will in glory and greatness be equal to this : none, I mean, of which the tidings have reached the present world. Omniscience will never be so displayed. There will never be so awful, or af fecting, a display of Omnifjolence. Wi.sdom, Ju.-.tice, Goodness, and Truth, will never be so divinely illustrated, as in the allot ments of the Righteous and the wicked. In a word, the Divine character will be glorified, here, in a manner, unrivalled ot any preceding period ; and Christ, in his own jierson and office, will appear as God, with such splendour and majesty, as were never seen before, and will never be seen again. 3. What different views will, at this period, be fanned of moral things, from tliose zohich are usually entertained by men in the pres ent world! How diffcrendy will mankind think concerning their own fa vourite pursuits in this life. What views will the miser, just risen irom the grave, and fixing his eve with astonishment, and terror, on the Jud>'e, awfiilly descending through the heavens, tbrm con cerning the devotion of his life, and labour.s, to the accumulation of gold! What is the value of that gold now? How vvoiiderlul wilfil scorn, that he could lose his probation, and his soul, in the pursuit of money ! Wilh what emotions will die ambitious man Vol. IV. 57 450 THE FINAL JUDGMENT. [SER. CLXVI. look back on the power and place, for which he bartered his sal vation ; and on the fraud, slander, and falsehood, wilh which he depressed his rivals, and elevated himself to distinction ! How will the votary of sense roll back his eyes to the scenes of sloth, luxury, and lewdness, to the tables of festivity, drunkenness, and gluttony, al which he corrupted his soul, and converted it into a house of pollution, incapable of becoming a habitation of the Holy Spirit! In what manner will the devotee of amusement purvey the dance, the song, the party of pleasure, the festival, and the theatre, which allured the mind away from God, and turned the feet out of the path lo Heaven I Wilh what a change of opinion will the sophist regard the books, and the conversation, in which he laboured lo seduce his fellow-men from piety ; to withdraw their thoughts from religion ; to awaken suspicions of the Gospel, and distrust of the Redeemer ; lo lull them asleep in security.and impenitence ; and to beget in them a final oblivion of the soul and its welfare, of the Judgment and eternity! How will he now re gard his ingenuity, his false arguments, his successful struggles against truth, and his triumphs over its friends! How will the soul of the impenitent sinner feel on this occasion, while recalling to its remembrance all its former attempts to support itself in un belief and hardness of heart! Whither will be fled its mockery at sin ; its bold profanations of that glorious and fearful name, the Lord its God ; the contempt, which it has cast upon its Redeemer; its ridicule of things sacred ; and its hatred of religion, and the religious! What apprehensions will il now entertain concerning its former jests, which il gayly uttered upon the Scriptures, the Sabbath, and the Sanctuary ; upon the worship of God, the threat enings of his law, the warnings of his providence, and the invita tions of his grace ! With what emotions will it call to mind its contempt of heaven, and its disregard of hell ! 4. What a mighty Change will this event produce in ihe Uni verse ! Our Saviour has taught us, that many who are last will be first, and that many zvho are first will be last. On this solemn Day, the declaration will begin lo be wonderfully accomplished. On this day, those, who were wise men after the fiesh, whose talents as tonished mankind, and whose researches entailed on thera the ad miration and applause of a world, will descend from their envied elevation to contempt and infamy; and see, raised incalculably above them, the lowly, ignorant, and despised Christian, who be lieved, and obeyed, that preaching of the Cross; which in this world they esteemed the most despicable folly. The monarch, who in the present life, was served, flattered, and idolized, by his courtiers, and regarded by the millions, whom he governed, only with awe and terror, will here find his power and splendour, the pride of distinction, and the incense of homage, vanished forever; and himself depressed lower, than was in this world the meanest SER. CLXVI.] THE FINAL JUDG MEiNT 45I wretch, who shrunk from his nod, or lived upon his smile : while that very wretch, perhaps, has now cast off all his former attire "of debasement and suffering, and risen lo distinction and glory in expressible. Here the hero, the foster-child of fame, the con queror of realms, the murderer of nations, and the plunderer of a worid, will see himself poor beyond the poorest, low beneath the lowest, and despised more than the most despicable ; powerless, sunk, and miserable, in a degree oulninning conception. His mis ery will be mightily enhanced, also, by the sight of multitudes, wfnom in this world he trampled in the mire, tortured, butchered, and gave to be food for the fowls of heaven, looking down upon him from a height, to which he never raised his imagination, and commencing the possession of dignity and enjoyment, to which no limit is prescribed. Generally, there will be weeping and gnashing of teeth, such as this world never saw, when the rich, the splendid, the polished, and the noble, behold the clown, the beggar, and the slave, sitting down in the Kingdom of God with Abraham, Isaac, and Jacob, and themselves thrust out. At the same time il is to be remembered, that these will not be the only disappointments undergone at this awful period. The rich, the learned, and the great, will not be condemned, because they possessed wealth, knowledge, or power ; but for the measures, by which they acquired these possessions, or the unworthy use, which they made of them. Nor will the poor and lowly be ac cepted on account of their poverty, their ignorance, or their ru.sti- city; but for the disposition which they experienced, and the man ner in which they conducted themselves, in these humble circum stances. Wherever this has not been their disposition, and their conduct, they too will be rejected. Virtue and sin exist in the heart; and are never necessarily connected with our external con dition. Let the rich consider how dreadful a contrast it will be to have been opulent in this world, and to be in want of all things be yond the grave. Let the poor remember, how deplorable must be the condition of being poor, despised, and wretched, here ; merely as a prelude to endless poverty, contempt, and misery, in the world to come. Nor will the changes be less affecting, which will exist among those, who in the present life were found on the same level. Were we to select a single neighbourhood, and go wilh our inquiries from house to house ; what mighty alterations in their relative condition, what affecting terminations of their former friendly intercourse would be presented lo the eye even of the most expansive charity ! In what an affecting manner would the wealth and poverty, the reputation and disgrace, the enjoyment and the suffering, be ex changed ! To what a height would those who are in the most lowly circumstances, begin, in many instances, to rise on this awful Day ! 7^0 what a depth, those who are the most prosperous, be- tJntofaU.' 452 THE FINAL JUDGMENT. [SER. CLXVX Still more affecting, more full of disappointment and anguish, will be the distinctions made in families. There will be instances in which the Parents will ascend to glory inexpressible, accompa nied sometimes by none, sometimes by one, sometimes by two, sometimes by three, and it is to be hoped, and believed, sometimes by all their happy offspring. At olher limes, the Parents them selves will be left behind; and wilh failing eyes, and broken hearts, will follow their children rising to the heavens, and bidding them an everlasting farewell. Such will be, such in some respects has already been, the separation between Jeroboam and his son Ahijah. Brethren and Sisters also, mutually and unspeakably beloved here, and such of them as were devoted lo sin, warned, reproved, and borne to Heaven on the wings of prayer by those who conse crated themselves lo God, will be parted asunder, to meet no more. No longer brothers and sisters, but strangers and aliens, some of them will be vessels of mercy, usefulness^ and honour, in the house of their Father ; and others vessels of wrath in the man sions of wo. Most distressing of all ; husbands and wives, here united in the nearest of all earthly relations, and in the tenderest of all human attachments, will there, not unfrequently, be seated, one on the right hand, and the other on the left. One will ascend with the Judge to the world of glory ; the olher, lost in the host of evil beings, go down to the regions of despair. One will advance in wisdom, worth, and joy, throughout endless ages ; the other make a dreadful and melancholy progress in guilt, and sorrow, for ever. 5. How will sinners be amazed when ihey azvake out of ihe grave, and see all these things come to pass ! They will then behold Christ really come to Judgment; the day of retribution actually arrived, and the declarations of the Scrip tures literally fulfilled. They will see the graves rent asunder, and themselves raised from the dead. They will hear the voice of ihe Archangel, and the trump of God. The rocks around them will be rent ; the mountains fall ; and the e^rth heave wilh its final agonies. Over their heads, the heavens will be filled wilh the host of angels, and the glory of the Messiah. At their side, the Righteous, and among them their own beloved friends, their parents, husbands, wives, children, brothers, and sisters, will be arrayed in immortal beauty, and caught up, to meet the Lord in the air. Wilh what bit terness of soul, will they call to ihe hills to fall on them, and to the mountains to cover them from the presence of the Lord, and from tht glory of his majesty ! 6. How delightful and glorious will be the assembly of the Righl- tous on this Day ! The endless multitude of the first-born will, on this iday, in a moment, in the twinkling of an eye, at the last trump, burst the grave, and stand upon their feet : their bodies fashioned like unto Christ'' s SEK. CLXVI.] THE FINAL JUDGMENT. 453 glorious body, and their souls informed wilh immortal life : their faces will shine as the sun, and iheir raiment be white and glistering. There are countenances in this world, which, when united wilh fine forms, and composed of superior features, when animated with intelhgence, and moulded by peculiar virtue into the clear and strong expression of worth and loveliness, fascinate the eye, and engross the heart. What, then, must be the appearance of that aspect which is wrought into harmony, beauty, and dignity, by the most exquisite workmanship of God, inspired wilh the in telligence of Heaven, and lighted wilh the beams of angelic excel lence; around which virtue plays with immortal radiance; while joy illumines the eye with living splendour, and glory surrounds the head with its crown of stars ? In this manner will be arrayed, in this manner adorned, a multitude, which no man can number, of all tuitions, and kindreds, and tongues. How delightful, how astonish ing, must it be, to behold this vast assembly rising from the tomb, throughout every part of the habitable world; and ascending, as by one instinctive impulse, to meet their Divine Redeemer, and to be welcomed to the seat of approbation and honour al his right hand! Trace them one step further. How magnificent, how sublime, how enrapturing must be the prospect of these glorified beings, surrounding, after the Judgment is terminated, the Lord of all things: and rising in his train, as a cloud of splendour, to the mansions of eternal joy ! This will be that manifestation of the sons of God, so earnestly expected, as Si. Paul informs us, by the whole creation ; the jubilee of the virtuous universe ; the dawn of everlasting day. 7. With all these solemn considerations in full view, let me exhort ihis audience to consider what manner of persons they ought to be, in all holy conversation and godliness. This is the practical use, made of the .same subject by the Apos tle Peter; and certainly the best which can be made. Every Christian is most deeply interested in the exhortation. The most powerful of all motives here summon you, my Brethren, lo the great work of spiritual improvement. Lukewarm indeed must you be, sunk in sloth, and buried in sleep, if you do not feel your selves roused by these awful things, to diligence and vigour in the Christian life. Let me press upon vou the indispensable duties of watching, striving, and praying, alway. Let me solemnly urge you with all diligence to make your calling and election sure ; to resist temptation, and lo overcome iniquity; to fight the good fight, and to keep ihe faith; that you may finish your course with joy. Look steadily for the blessed hope, and glorious appearing of the great God, even our Saviour Jesus Christ ; that when he, who is the believer''a life, shall appear, you may all appear with him in Glory. But there are multitudes in this house, whose lives furnish no testimony, that they are children of God. How much more deep- 454 THE FINAL JUDGMENT. [SER. CLXVI. ly still are these persons interested in this exhortation ! When the blessed Redeemer of mankind came preaching ihe kingdom of God, he commanded all men every where to repent, and believe the Gospel. A thousand times has he repeated this command to you. Withoiit faith in him, without repentance, without holiness, you cannot abide in this awful Day. Remember, then, while life lasts, that this is all for which you live. How invaluable is this golden season; this accepted time; in which, if you hasten to the employ ment, you may work out your salvation. Far downw^ard have you advanced in the broad and crooked way, which leads to destruction ; but the night of death has not overtaken you. Look upward ; and you will see the Sun of Righteousness still shines to illumine your path back to life. Seize the inestimable moment; and flee for your lives, as Lot escaped from the cities of the plain. To theseall-important duties, Christ knew that your hearts wom/J be, as you know they are, utterly opposed. That you might over come this opposition, he has given you all the means of grace, to become, under the blessing of his good Spirit, the means of your salvation. Feel, then, their immense importance ; and seize, and employ, them with all possible earnestness and anxiety. Let no Sabbath pass, until it shall have blessed you. When the sanctu ary opens its doors ; let your souls long, yea, even faint, for the courts of the Lord, Let no sermon escape without enlightening your minds, and amending your hearts. Every morning, and every evening, bow your knees in secret, before